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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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+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: ISO-8859-1
+
+*** 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 [Greek: N�E]; 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 Arch�ologia, and also as a
+separate quarto pamphlet.
+
+"An address to Dr. Priestley, on the Doctrine of Philosophical Necessity
+illustrated," 1780. A pamphlet, octavo.
+
+"Vindici� Flavian�; 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." Arch�ologia, vol. vii.
+
+"Gemmarum antiquarum Delectus ex pr�stantioribus 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 Jud�us concerning the [Greek: LOGOS], 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 plusqu�m octogenario, et_ Eton� _Matris Filiorum omnium superstitum
+�tate jam grandissimo,_ JACOBO BRYANT, S.
+
+       *       *       *       *       *
+
+  Nomen honorati sacrum mihi c�m sit amici,
+    Charta sit h�c animi fida ministra mei:
+  Ne tamen incultis veniant commissa tabellis,
+    Carminis ingenu� dicta laventur ope.
+  Quem videt, � long� sobolem admirata caterv�,
+    Henrici[1] � superis l�ti�s umbra plagis?
+  Quem pueris ubicunque suis monstrare priorem
+    Principe alumnorum mater Etona solet?
+  Quem cupit eximi� quisquis virtutis amator,
+    Seri�s  �therei regna subire poli?
+  Blande Senex, quem Musa fovet, seu seria tractas,
+    Seu facili indulges qu� propiora joco;
+  Promeritos liceat Vates tibi condat honores,
+    Et recolat vit� pr�mia justa tu�:
+  Pr�paret haud quovis lectas de flore corollas,
+    Sed ben� Nestoreis serta gerenda comis.
+  Scriptorum ex omni serie numeroque tuorum,
+    Utilitas primo est conspicienda loco:
+  Gratia subsequitur; Sapientiaque atria pandit
+    Ampla tibi, ingeniis sol�m 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, qu� gravitate mones!
+  Si fontes aperire novos, et acumine docto
+    Elicere in scriptis qu� latuere sacris,
+  Seu Verum � fictis juvet extricare libellis,
+    Historic� et tenebris reddere lumen ope,
+  Aspice conspicuo l�tentur ut omnia coelo,
+    Et referent nitidum solque jubarque diem!
+  Centauri, Lapith�que, et Tantalus, atque Prometheus,
+    Et Nephele, veluti nube soluta su�,--
+  Hi pereunt omnes; alterque laboribus ipse
+    Conficis Alcides Hercule majus opus.
+  Tendis in hostilem soli tibi fisus arenam?
+    Excutis h�retici verba minuta Sophi[2]?
+  Accipit �ternam vis profligata repulsam,
+    Fractaque sunt valid� tela min�que manu.
+  Cui Melite non nota tua est? atque impare nisu
+    Conjunctum � criticis Euro Aquilonis iter?
+  Argo quis dubitat? quis Delta in divite nescit
+    Qu� sit J�sephi fratribus aucta domus?
+  Monstra quot �gypti perhibes! qu�que Ira Jehov�!
+    Qu�m propri� in falsos arma parata deos!
+  Dum foedis squalet Nilus cum foetibus amnis,
+    Et necis est auctor que�s modo numen erat.
+  Immeritos Dana�m casus, Priamique dolemus
+    Funera, nec vel adhuc ossa quieta, senis?
+  Fata Melesigens� querimur, mentitaque facta
+    Hectoris incertas ad Simo�ntis aquas?
+  Eruis h�c veteris scabr� � rubigine fam�,
+    Dasque operis vati jusque decusque sui,
+  Magna tuis affers monumentaque clara triumphis,
+    Cum Troj� �ternum qu�d tibi nomen erit!
+  Ah! ne te extrem� cesset coluisse senect�,
+    (Aspicere heu! nimi� quem vetuere mor�,)
+  Qui puer, atque infans prope, te sibi sensit amicum,
+    Eque tuis sophi� fontibus hausit aquas!
+  Imagis, et, pur� qu�cunque aptissima vit�
+    Pr�mia supplicibus det Deus ipse suis,
+  H�c pete rite seni venerando, Musa; quod Ille
+    Nec spe, nec fam�, ditior esse potest.
+  Innumeris long�m gratus societur amicis,
+    Inter Etonenses duxque paterque viros:
+  Felix intersit terris: super�mque 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 plurim� liter�
+nec e� vulgares,
+Sed exquisit� qu�dam et recondit�,
+quas non minore Studio quam acumine
+ad illustrandam S.S veritatem adhibuit:
+Id quod testantur scripta ejus gravissima,
+tam in Histori� sacr� primordiis eruendis
+quam in Gentium Mythologi� explicand� versata.
+Libris erat adeo deditus
+Ut iter vit� secretum
+iis omnino deditum;
+Pr�miis honoribusque
+qu� illi non magis ex Patroni nobilissimi grati�
+quam suis meritis abunde pr�sto erant,
+usq; pr�posuerit.
+Vitam integerrimam et ver� Christianam
+Non sine tristi suorum desiderio, clausit
+Nov. 13. 1804.
+Anno �tatis su� 89.
+
+       *       *       *       *       *
+
+
+PREFACE.
+
+[Greek: Naphe, kai memnas' apistein; arthra tauta t�n
+phren�n.]----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, D�mons, Heliad�,
+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 �ras 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 I�nim, 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-Scyth�, 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, �gialeus 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 �ra 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, [Greek: pou st�i], 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.
+
+[Greek: Peithous d' esti keleuthos, al�thei� gar op�dei.]----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, Sama�m. 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, [Greek: Am�n] and [Greek: Amm�n]. 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][Greek: Kauma] 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][Greek: Ammous, ho Zeus, Aristotelei.] [17][Greek: Ammoun gar
+Aiguptioi kaleousi ton Dia.] 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][Greek: Eti de t�n poll�n nomizont�n idion par'
+Aiguptiois onoma tou Dios einai ton Amoun, ho paragontes h�meis Amm�na
+legomen.] From Egypt his name and worship were brought into Greece; as
+indeed were the names of almost all the Deities there worshipped.
+[19][Greek: Schedon de kai panta ta ounomata t�n The�n ex Aiguptou el�luthe
+es t�n Hellada.] _Almost all the names of the Gods in Greece were
+adventitious, having been brought thither from Egypt._
+
+CHUS.
+
+Chus was rendered by the Greeks [Greek: Chusos], Chusus; but, more
+commonly, [Greek: Chrusos]: and the places denominated from him were
+changed to [Greek: Chruse], Chruse; and to Chrusopolis. His name was often
+compounded [20]Chus-Or, rendered by the Greeks [Greek: Chrus�r], 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. [Greek:
+Chna, houtos h� Phoinik� ekaleito. to ethnikon Chnaios.] The same is said
+by Philo Biblius, from Sanchoniathon. [24][Greek: Chna tou pr�tou
+metonomasthentos Phoinikos.] And, in another place, he says, that Isiris,
+the same as Osiris, was the brother to Cna. [25][Greek: Isiris--adelphos
+Chna]; 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 Mizr�im 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, Mizr�im, 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
+[Greek: Muara], which, undoubtedly, is a mistake for [Greek: Musara], 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][Greek:
+Mis�r], 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 Mizr�im 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 Scyth�, 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][Greek: Nebr�d],
+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][Greek: ta Nebr�de or�]. 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, vict�que fragosum
+  Nebrodem liquere fer�.
+
+And Solinus speaks to the same purpose: [34]Nebrodem dam� et hinnuli
+pervagantur. At the foot of the mountain were the warm baths of Himera.
+
+The term [Greek: Nebros], 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 B�tis in Spain, called, by Pliny, Veneria;
+[35]Inter �stuaria B�tis 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 Dionus�is conscia thyrsis,
+  Quam Satyri coluere leves, redimitaque sacr�
+  Nebride.
+
+The Priests at the Bacchanalia, as well as the Votaries, were habited in
+this manner.
+
+  [37]Inter matres impia M�nas
+  Comes Ogygio venit Iaccho,
+  Nebride sacr� pr�cincta 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 Nebrid� 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][Greek: Hon Aiguptioi men ekalesan Th�uth, Alexandreis de Th�th, Herm�n
+de Hell�nes metephrasan.] From Theuth the Greeks formed [Greek: THEOS];
+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][Greek:
+Theuth]. He was looked upon as a great benefactor, and the first cultivator
+of the vine.
+
+  [43][Greek: Pr�tos Th�th eda� drepan�n epi botrun ageirein.]
+
+He was also supposed to have found out letters: which invention is likewise
+attributed to Hermes. [44][Greek: Apo Mis�r Taautos, hos heure t�n t�n
+pr�t�n stoichei�n graph�n.]----[Greek: Hell�nes de Herm�n ekalesan.] Suidas
+calls him Theus; and says, that he was the same as Arez, styled by the
+Arabians Theus Arez, and so worshipped at Petra. [Greek: Theusar�s tout'
+esti Theos Ar�s, en Petrai t�s Arabias.] Instead of a statue, there was
+[Greek: lithos melas, tetrag�nos, atup�tos], a black, square pillar of
+stone, without any figure, or representation. It was the same deity, which
+the Germans and Celt� 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 [Hebrew: AB] 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 Hebr�o est [Hebrew: AWR], 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, [Greek:
+h�ra, Hieron, Hiereus]. Zeus was styled Cham-Ur, rendered [Greek: K�muros]
+by the Greeks; and under this title was worshipped at Halicarnassus. He is
+so called by Lycophron. [47][Greek: �mos kataith�n thusthla K�mur�i Le�n.]
+Upon which the Scholiast observes; [Greek: (K�muros) ho Zeus en
+Halikarnas�i timaitai.]
+
+EL.
+
+El, Al, [Greek: �l], sometimes expressed Eli, was the name of the true God;
+but by the Zabians was transferred to the Sun: whence the Greeks borrowed
+their [Greek: H�lios], and [Greek: �elios]. El, and Elion, were titles, by
+which the people of Canaan distinguished their chief Deity. [48][Greek:
+Ginetai tis Elioun, kaloumenos hupsistos.] 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][Greek: Phoinikes kai Suroi ton Kronon �l, kai B�l, kai Bolath�n
+eponomazousi.] _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][Greek: Ton hup�retounta t�i Hier�i tou Dios amphithal� paida legesthai
+Kamillon, h�s kai ton Herm�n; hout�s enioi t�n Hell�n�n Kamillon apo t�s
+diakonias pros�goreuon.] 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, [Greek: ho hupsistos]. He was sometimes
+expressed Casmillus; but still referred to Hermes. [56][Greek: Kasmillos ho
+Herm�s estin, h�s historei Dionusiod�ros.] 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][Greek: Kluth' ALALA, polemou thugater.]
+
+Hence we have in Hesychius the following interpretations; [Greek: alalazei,
+epiniki�s �chei]. [Greek: Alalagmos, epinikios humnos]. [Greek: Eleleu,
+epiph�n�ma polemikon.] It is probably the same as [Hebrew: HLL] 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: [Greek: �n de estin ho H�lios]: and
+speaking of the Egyptians in the same comment, he says, [Greek: �n de esti
+par' autois ho H�lios]. The Seventy likewise, where the word occurs in
+Scripture, interpret it the Sun; and call the city of On, Heliopolis.
+[59][Greek: Kai ed�ken aut�i t�n Aseneth thugatera Petephr� Hiere�s
+H�lioupole�s.] Theophilus, from Manetho, speaks of it in the same manner:
+[60][Greek: �n, h�tis estin H�liopolis.] 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 [Greek: h�lios], and [Greek:
+h�lion]. 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 [Greek: Abelion, H�lion; Abelion, H�liakon.]
+
+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
+[Greek: Abelios;] 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, [Greek: Apollu�n]: [63][Greek: Onoma aut�i
+Hebra�sti Abadd�n, kai en t�i Hell�nik�i Apollu�n.]
+
+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. [Greek: Aithai, melainai. Aithein,
+kaiein. Aithaloen] (a compound of Aith El), [Greek: kekaumenon. Aithinos,
+kapnos. Aithon, lampron. Aith�na] (of the same etymology, from Aith-On)
+[Greek: melana, pur�d�.] [64][Greek: Aithos, kauma.] 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 [Greek: Aetia]: [Greek: Ekl�th� (h� Aiguptos) kai
+Aeria, kai Potamia, kai Aithispia, kai] [67][Greek: AETIA.] One of the most
+antient names of the Nile was Ait, or [Greek: Aetos]. 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][Greek: Aietos aith�n]. 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][Greek: Aigupton de graphontes thumiat�rion kaiomenon
+z�graphousi, kai epan� KARDIAN.] 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 [Hebrew: AWR] 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][Greek: Kateskapse de t�n
+Athurian Am�sis.]
+
+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, [Greek: Ai�t�s]: 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 [Greek: �thea Kolch�n]:
+
+  [72][Greek: Oicheth� patros te domon, kai es �thea Kolch�n.]
+
+It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks
+formed [73][Greek: Ath�la], and [Greek: Ath�na], 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, [Greek: �theiai]:
+
+  [74][Greek: �theiai, tis deuro noos, chrei� te, komizei?]
+
+Menelaus says to his brother Agamemnon, [75][Greek: Tiphth' hout�s, �theie,
+korusseai?] And [76][Greek: Tipte moi, �theie kephal�, deur' eil�louthas],
+are the words of Achilles to the shade of his lost Patroclus. [Greek:
+�theios], 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][Greek: Alla min �theion kale� kai nosphin
+eonta], says Eum�us, 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 [Greek: �thos] and [Greek: �thika] 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]�thiope. 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 [Greek: Amathous], 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 sinistr�
+  Chaonius Molpeus, dextr� Nabath�us Ethemon.
+
+Ath was sometimes joined to the antient title Herm; which the Grecians,
+with a termination, made [Greek: Herm�s]. From Ath-Herm came [Greek:
+Thermai, Thermos, Thermain�]. 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 [Greek: pr�tos], and [Greek:
+pr�teu�n]: 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 [Greek: basileus The�n],
+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
+[Greek: basileus The�n], but [Greek: basileus basile�n] was the true
+reading. In short, Ad, and Ada, signified _first_, [Greek: pr�tos]; and, in
+a more lax sense, a prince or ruler: Adad, therefore, which is a
+reiteration of this title, means [Greek: pr�tos t�n pr�t�n], or [Greek:
+pr�teuont�n]; 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 [Hebrew: ASH] 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 [Greek:
+Azazos] and [99][Greek: Azizos]. 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 [Greek: monas], 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, [Greek: Az�sia, h� D�m�t�r.] Proserpine, also, had this name. In
+the same author we learn that [Greek: aza], aza, signified [Greek:
+asbolos], 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, L�sa, 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 [Greek: kekaumen�]. 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][Greek: En Hierapolei t�s Phrugias Hieron
+�n Apoll�nos, hupo de ton naon katabasion hupekeito, thanasimous anapnoas
+parechomenon.] 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 ph�nomena.
+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 [Greek:
+halos, halas, hals]; 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 pr�ternatural 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, �putus, 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][Greek: dia t�n al�n, h�s phasi, kaloumenon
+t�n Rheas]: but it was not [Greek: al�], but [Greek: halas], and [Greek:
+halos], 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][Greek: Thalass�s de anaphainesthai kuma en
+t�i Hier�i tout�i logos estin archaios.] 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 Silo� 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 �non, 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][Greek: Al�s potamos
+psuchrotatos t�n en I�niai.] 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][Greek: Smurnaios de potamos Mel�s;
+hud�r esti kalliston, kai sp�laion epi tais p�gais.] The Melas in
+Cappadocia was of a contrary quality. It ran through a hot, inflammable
+country, and formed many fiery pools. [132][Greek: Kai tauta d' esti ta
+hel� pantachou puril�pta.] In Pontus was Amasus, Amasia, Amasene, where the
+region abounded with hot waters: [133][Greek: Huperkeitai de t�s t�n
+Amase�n ta te therma hudata t�n Phaz�moneit�n, hugieina sphodra.]
+
+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 f�cundos Coelo
+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][Greek: H�de megas keitai Zan, hon Dia kikl�skousi.]
+
+The Ionians expressed it [Greek: Z�n], and [Greek: Z�na]. Hesychius tells
+us, that the Sun was called [Greek: Sa�s] 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 [Greek: Sa�n], oftentimes expressed [Greek: S�an], Soan. It was
+the same as Zauan of the Sidonians; under which name they worshipped
+Adonis, or the Sun. Hesychius says, [Greek: Zauanas, theos tis en Sid�ni.]
+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: [Greek: Dorsan�s ho H�rakl�s par' Indois.] 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], [Greek:
+S�nam], by Eusebius; which was undoubtedly named in honour of the same
+persons: for their posterity looked up to them, as the Heliad�, 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, [Greek: Zanides, H�gemones.] 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][Greek: Kalountai
+de hupo t�n epich�ri�n Zanes.] 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]�gyptii 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][Greek: En Hier�i Dios Pistiou, hon Rh�maioi Sankon
+kalousi]. 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 Coelestis 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 Gr�ci
+[Greek: Z�ANAS] vocant Diis debitas �stimabant.
+
+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 provinci� et civitati suus
+Deus est, ut Syri� Astarte, Arabi� Dysares. Hesychius supposes the Deity to
+have been the same as Dionusus. [Greek: Dousar�n ton Dionuson Nabataioi
+(kalousin), h�s Isid�ros.] 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][Greek: B�lon men ton Dia tuchon, Sand�n te ton
+H�raklea, kai Ana�tida t�n Aphrodit�n, kai all�s allous ekaloun.] 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, [Greek: KYROS], CURA.
+
+The Sun was likewise named Kur, Cur, [Greek: Kuros]. [153][Greek: Kuron gar
+kalein Persas ton H�lion]. 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, Phoebique 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 [Greek: Kunnidai], Cunnid�, according
+to Hesychius. [Greek: Kunnidai, genos en Ath�n�isin, ex hou Hiereus tou
+Kunniou Apoll�nos]. We find from hence, that Apollo was styled [Greek:
+Kunnios], Cunnius. [Greek: Kunnios, Apoll�nos] [Greek: epitheton.] Hence
+came [Greek: kunein, proskunein, proskun�sis], well known terms of
+adoration. It was also expressed Con, as we may infer from the title of the
+Egyptian Hercules.[157] [Greek: Ton H�rakl�n ph�si kata t�n Aigupti�n
+dialekton K�NA legesthai.] It seems also to have been a title of the true
+God, who by [158]Moses is styled Konah, [Hebrew: QNH].
+
+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. [Greek: Esti de kai t�n Chaldai�n t�n Astronomik�n
+gen� plei�; kai gar] [159][Greek: Orch�noi tines prosagoreuontai]. 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 pr�clusere 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][Greek: Ton gar Pet�n, ton patera Menesthe�s, tou strateusantos eis
+Troian. phaner�s Aiguption huparxanta ktl.] 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][Greek: apo tou Atropatou h�gemonos.] 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][Greek: Tas de
+Amazonas kaleousi Skuthai Oiorpata; dunatai de to ounoma touto kat' Hellada
+gl�ssan androktonoi Oior gar kaleousi ton andra, to de pata kteinein.] 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 [Greek: Androktonoi]; 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 [Greek: Zanos hiereus]. Proclus says, that
+it was the title of the priests; and particularly of him, who presided in
+the college of Neith at Sa�s.
+
+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 [Greek: Kurios], 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][Greek: Ton H�lion Beelsam�n kalousin, ho esti para Phoinixi Kurios
+Ouranou, Zeus de par' Hell�si.] We may, from hence, decypher the name of
+the Sun, as mentioned before by Damascius, who styles that Deity Bolathes:
+[176][Greek: Phoinikes kai Suroi ton Kronon �l, kai B�l, kai Bolath�n
+eponomazousi.] 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][Greek: Enioi men sebontai ton
+Kronon, kai touton auton onomazousi B�l, kai Bal, malista hoi oikountes ta
+anatolika klimata.] 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 [Greek: keras, keratos]: and from thence they
+deduced the words [Greek: kratos, krateros]: also [Greek: koiranos, kre�n],
+and [Greek: kar�non]; all relating to strength and eminence. Gerenius,
+[Greek: Ger�nios], 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 ([Hebrew:
+AB ASH]) or, as the Greeks expressed it, Ibis; from whence the name was
+given. It was also called Keren and Kerenus: by the Greeks [Greek:
+Geranos], the noble bird, being most honoured of any. It was a title of the
+Sun himself: for Apollo was named Crane�s, and [182]Carne�s; which was no
+other than Cerene�s, the supreme Deity, the Lord of light: and his festival
+styled Carnea, [Greek: Karneia], was an abbreviation of [Greek: Kereneia],
+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
+�gyptiis 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][Greek: Oubaios, ho estin
+Hell�nisti Basiliskos]. It should have been rendered [Greek: Oubos], Oubus;
+for [Greek: Oubaios] 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 d�mons, 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][Greek: Para panti t�n nomizomen�n
+par' humin The�n OPHIS sumbolon mega kai must�rion anagraphetai]. 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][Hebrew: AWB], 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 [Greek: Baitulia];
+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, [Hebrew: AWB], 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. [Hebrew: AWB], Ob Mosi, Python, vox ab
+�gyptiis 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 Attic� 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][Greek: Oupi, anass' eu�pi].
+
+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]�non, 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 �non, 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, [Greek: aporrhoiai] 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 Oenone 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 �gina was named [202]Oenone, and Oenopia, probably from its
+worship. As Divine Wisdom was sometimes expressed Ath-Ain, or [Greek:
+Ath�na]; 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 [Greek: Balaneia]: 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 Bal�n�. 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 [Greek: Ouranos], 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 Camoen�.
+
+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][Greek: Hell�na straton, Hellada dialekton,
+esbesen Hellada ph�n�n]. Also [Greek: nason Sikelan, gunaika mazon, Pers�n
+straton, naut�n dromon, Skuth�n oimon]. 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]Eliz�, 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][Greek: Azania, meros t�s
+Arkadias--esti kr�n� t�s Azanias, h� tous geusamenous tou hudatos poiei
+m�de t�n osm�n tou oinou anechesthai]. 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 [Hebrew:
+CHNS], expressed [Hebrew: `YN ASH]. 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][Greek:
+Sichar] or [Greek: Suchar] 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. [Greek:
+Phthas, ho �phaistos para] [216][Greek: Memphitais.] And Cicero makes him
+the same Deity of the Romans. [217]Secundus, (Vulcanus) Nilo natus, Phas,
+ut �gyptii appellant, quem custodem esse �gypti volunt. The author of the
+Clementines describes him much to the same purpose. [218][Greek: Aiguptioi
+de homoi�s--to pur idiai dialekt�i Phtha ekalesan, ho herm�neuetai
+H�phaistos.] [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 �gyptiorum eundem esse ac Vulcanum Gr�corum; 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][Greek: Aphut�, �
+Aphutis, polis pros t�i Pall�n�i Thraik�s, apo Aphuos tinos ench�riou.
+Esche de h� polis manteion tou Amm�nos.] _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 [Greek: apospasmata], 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 Aph�a; and in Crete Dictynna had the same name:
+Hesychius observes, [Greek: Aphaia, h� Diktunna]. Castor and Pollux were
+styled [225][Greek: Aphet�rioi]: and Mars [226]Aph�us was worshipped in
+Arcadia. Apollo was likewise called [227][Greek: Aph�t�r]: 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 Pr�torium: and the chief
+persons, who officiated, Pr�tores. They were originally priests of fire;
+and, for that reason, were called [229]Aphet�: and every Pr�tor 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 [Greek: Hestia], 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 Pr�toria: 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,
+[Greek: themistai], were explained, and enforced. Hence Homer speaking of a
+person not worthy of the rights of society, calls him [232][Greek:
+Aphr�t�r, athemistos, anestios].
+
+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, [Greek: Astu], Astu; and appropriated to a city. The
+name of Athens was at first [233]Astu; and then Athen� of the same purport:
+for Athen� 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
+Heph�stus.
+
+The [234]Camoen� 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 Camoen� were named from their
+attendance upon that Deity. The Hymns in the temples of this God were sung
+by these women: hence the Camoen� were made presidents of music.
+
+Many regions, where the rites of fire were kept up, will be found to have
+been named Asta, Hestia, Hesti�a, Heph�stia; 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 �stas, �stus, �stuo, [Greek: Astu,
+Hestia, Hestiazein.]
+
+SHEM, SHAMEN, SHEMESH.
+
+Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun,
+similar to [Hebrew: SHMSH SHMYS SHWM], 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][Greek: Tas cheiras oregein eis
+ouranous pros ton H�lion; touton gar, ph�si, theon enomizon monon OURANOU
+KYRION BAAL-SAM�N kalountes]. Ephesus was a place of great sanctity: and
+its original name was [237]Samorna; which seems to be a compound of
+Sam-Oran, Coelestis Sol, fons Lucis. We read of Samicon in Elis,
+[238][Greek: ch�rion Samikon], with a sacred cavern: and of a town called
+[239]Samia, which lay above it. The word [Greek: Semnos] was a contraction
+of Semanos, from Sema-on; and properly signified divine and celestial.
+Hence [Greek: semnai theai, semn� kora]. 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, Coelestis. This
+we may learn from an inscription in [241]Reineccius.
+
+JULIO. PROCULO.
+PR�F. URB. PATRONO.
+COL. BYZACEN�. ET. PA
+TRONO. COLON. �LI�.
+[242]ZAMAN�. REGI�.
+
+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 No�. 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]Mizra�m. 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][Greek: Kluthi, Makar Paian, tituoktone, Phoibe Luk�reu.]
+
+  [250][Greek: Kluthi, Makar, panderkes ech�n ai�nion omma.]
+
+Many people assumed to themselves this title; and were styled [251][Greek:
+Makares], 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 [Greek: Makares theoi] was interpreted [Greek: eudaimones]:
+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]�olus. 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 [Greek: Makar�nes], and [257][Greek: Makr�nes]; and places were
+called [Greek: Makr�n]. This, probably, was the original of the name given
+to islands which were styled [Greek: Makar�n n�soi]. They were to be found
+in the Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes
+in Boeotia was, in like manner, called [258][Greek: Makar�n n�sos]. It was
+certainly an Amonian sacred term. The inland city, O�sis, 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. Euboea 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][Greek: Prosborrhon antron, has Makras kikl�skomen].
+
+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][Greek: Makrai de ch�ros est' ekei kekl�menos].
+
+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 [Greek: meilichos], and [Greek: meilichios],
+which signified the gentle, sweet, and benign Deity. Pausanias tells us
+that Jupiter was styled [Greek: Meilichios], 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][Greek: Esti de
+Zeus Meilichios, kai Artemis onomazomen� Patr�ia]. 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: [Greek: Puramidi de ho Meilichios, h�de kioni estin
+eikasmen�]. He also speaks of some unknown Gods at Myonia in Locris, called
+[Greek: Theoi Meilichioi]; and of an altar, with an inscription of the same
+purport, [266][Greek: b�mos The�n Meilichi�n].
+
+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 [Greek: Meilichoi]. 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, [Greek: basileus H�lios]: 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][Greek: Einai de Asterion men Anaktos; Anakta de G�s paida--osta
+ephan� to sch�ma periechonta es pistin, h�s estin anthr�pou; epei dia
+megethos ouk estin hop�s an edoxen]. We may from hence perceive that the
+history of the Anakim was not totally obliterated among the Grecians. Some
+of their Deities were styled [Greek: anakte], others [Greek: anaktores],
+and their temples [Greek: anaktoria]. Michael Psellus speaking of heresies,
+mentions, that some people were so debased, as to worship Satanaki:
+[273][Greek: Auton] [Greek: de monon epigeion Satanaki ensternizontai].
+Satanaki seems to be Satan Anac, [Greek: diabolos basileus].
+
+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, Sariph�a, Sareptha. Sardis, the capital of
+Croesus, 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 Coenitis, 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 [Greek: Sar�n], and [Greek:
+Koineitis], 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]Troezen; in which place Orus was supposed to have been born.
+[288][Greek: �ron genesthai sphisin en g�i pr�ton]. 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][Greek: � pollas hupenerthe Sar�nidas hugros Ia�n]
+  [Greek: �eiren].
+
+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][Greek: Philosophoi, theologoi--peritt�s
+tim�menoi, hous SAR�NIDAS onomazousi]. 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, [Greek: Uk], expressed also Ach, Och, [Greek: Ocha], 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][Greek: Ukousos]; or, as it was undoubtedly expressed by the people
+themselves, [Greek: Ukkousos], 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][Greek: Uk kath' hieran
+gl�ssan basilea s�mainei]. 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 Chalda�c. It was
+introduced among the Mizra�m by the Aurit�, 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. [Greek: Isiris, t�n tri�n grammat�n heuret�s, adelphos Chna tou
+Phoinikos]. 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 [Greek: Lukos],
+Lucos; as we learn from [302]Macrobius. He was also styled El-Uc-Or, which
+was changed to [Greek: Luk�reus]; and El-Uc-Aon, rendered Lycaon[303],
+[Greek: Luka�n]. As this personage was the same as El-Uc, [Greek: Lukos],
+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. [Greek: Lukos], 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][Greek: Lukiou Apoll�nos
+hieron]: 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 [Greek: luchnos],
+[Greek: luchnia], [Greek: luchneu�], of the Greeks; also [Greek: Lukabas],
+and [Greek: amphilukos], though differently expressed. Hence it was that so
+many places sacred to Apollo were styled Leuce, Leuca, [Greek: Lukia],
+Leucas, Leucate.
+
+  Mox et Leucat� nimbosa cacumina montis,
+  Et formidatus nautis aperitur [311]Apollo.
+
+Hence also inscriptions [312]DEO LEUCANI�: which term seems to denote,
+Sol-Fons, the fountain of day. The name Lycophron, [Greek: Lukophr�n],
+which some would derive from [Greek: Lukos], 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 [Greek: Haimos], 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.
+[Greek: Kuros], 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][Greek: Ho men oun Kuros apo Kurou tou palaiou onoma eschen; ekein�i
+de apo tou H�liou genesthai phasi; Kuron gar kalein Persas ton H�lion.]
+Ctesias likewise informs us that the name of Cyrus had this signification.
+[314][Greek: Kai tithetai to onoma autou apo tou H�liou]: _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][Greek: Ekaleito de
+proteron Koros]. We find it sometimes rendered [Greek: Kuris], Curis: but
+still with a reference to the Sun, the Adonis of the east. Hesychius
+explains [Greek: Kuris, ho Ad�nis]. In Phocis was [316][Greek: Kurrha],
+Currha, where Apollo [Greek: Kurrhaios] was honoured; which names were more
+commonly expressed [Greek: Kirrha] and [Greek: Kirrhaios]. The people of
+Cyrene are said by Pal�phatus 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][Greek:
+Theos apomuios]. 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][Greek: Kur�n�, polis Libu�s, apo
+Kur�n�s t�s Hupse�s.] _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][Greek: Kur� p�g�,] 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]Cyrena�ca, eadem Tripolitana regio, illustratur Hammonis
+oraculo--et _Fonte Solis._ The like account is to be found in Pomponius
+Mela[321]. Ammonis oraculum, fidei inclyt�; et fons, quem Solis
+[322]appellant. As Achor was a term, which related to the Sun; we find it
+often compounded with [Greek: �n], 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][Greek: Isi, thea, tritalaina, meneis epi cheumasi Neilou,]
+  [Greek: Moun�, mainas, aoidos, epi psamathois Acherontos.]
+
+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 [Greek: Achaimen�s], Ach�menes: and all of
+his family afterwards had the title of [Greek: Achaimenioi], and [Greek:
+Achaimenidai], 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 Ach�menid� 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][Greek: Epikekl�sth� martus ho Genarch�s h�m�n
+H�lios;] and Chariclea in another place makes use of a like invocation:
+[329][Greek: H�lie, Genarcha progon�n h�m�n]. _O, Sun, the great source of
+my ancestry_. The Amonians, who settled at Rhodes, styled themselves
+[Greek: H�liadai], _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 [Greek: Uk], 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 [Greek: Lukos], Lucus,
+which was acknowledged to be the name of the Sun: of El-Uc-Aon, Lycaon: of
+El-Uc-Or, Lycorus, and Lycoreus:
+
+  [333][Greek: � kitharin, � toxa Luk�reos entea Phoibou.]
+
+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][Greek: Ezomenos tripodessi para Klariois Hekatoio.]
+
+And Herophile the Sibyl of the same Deity:
+
+  [335][Greek: Moiran echous' Hekat�i t�s tot' Anaktori�s.]
+
+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 [Greek: och' aristos]:
+
+  [338][Greek: Kalchas Thestorid�s oi�nopol�n och' aristos,]
+  [Greek: Hos �id� ta t' eonta, ta t' essomena, pro t' eonta.]
+
+So on the Trojan side Helenus is spoken of in the same light:
+
+  [339][Greek: Priamid�s Helenos oi�nopol�n och' aristos.]
+
+So [340][Greek: Ph�k��n och' ariston,] [341][Greek: Ait�l�n och' aristos,]
+and [342][Greek: Tuchios--Skutotom�n och' aristos.]
+
+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, [Greek: aristos]. 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 [Greek:
+aristos] 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 [Greek:
+arei�n] and [Greek: aristos] were from [Greek: ar�s], the Arez of the east.
+From Bel, and Baaltis, came [Greek: belti�n], and [Greek: beltistos:
+amein�n] is an inflection from Amon. From the God Aloeus came [Greek:
+l�ios, l�iteros], and [Greek: l�istos]: from [Greek: keren] changed to
+[Greek: keras, keratos], were formed [Greek: kress�n], [Greek: kreiss�n],
+[Greek: krateros], and [Greek: kratistos].
+
+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 [Greek: ph�mi, ph�m�, ph�mus,
+phask�, phatis], 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][Greek:
+Ho Phara�n par' Aiguptiois basilea s�mainei]: 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,
+Ph�non, 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 aqu�duct, 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 �non,
+and Hanes, those titles of the Sun. In Arabia, near Petra, was a mine,
+worked by condemned persons, which was named [351]Phinon, and Ph�non.
+Epiphanius mentions [352][Greek: Phan�sia metalla], or the mines of Hanes;
+to which Meletius, a bishop of the Theba�s, 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 [Greek: aia] 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,
+Cel�nai. There are others in _eia_; as Ch�roneia, Coroneia, Eleia. In
+others it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia,
+�thiopia, Scythia, C�nia, Icaria. It is likewise found expressed by a
+single letter, and still subjoined to the proper name: hence we meet with
+�tna, 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, [Greek: Aiguptos], 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 [Greek: Karch�d�n], 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 [Greek: Ker�nia] 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]Colon�, Cales, Calathe, Calist�, 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
+[Greek: ch�ma], a round hill or mound of earth; called also Taph and
+[Greek: taphos]; 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; [Greek: oros] 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, [Greek: Tis;]
+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 Hetrur�a, 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: [Greek:
+Astura--ch�rion paralion Kiker�nos]. 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. [Greek: Hud�r de apo p�g�n
+anerchomenon melan id�n oida en Asturois; tade Astura apantikru esti
+Lesbou; loutra esti therma en t�i Atarnei kaloumen�i].
+
+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,
+Caphyat�, Capatiani. In Iberia was a wonderful edifice upon the river
+Boetis, 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, [Greek: Dia]. 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][Greek:
+Dian t�n nun kaloumen�n Naxon]; and he adds, [Greek: pollai de kai heterai
+eisi n�soi Diai kaloumenai, h�te pro t�s Kr�t�s--kai h� peri M�lon, kai h�
+peri Amorgon, kai h� t�s Ke� cherrhon�sos, kai h� Peloponn�sou]. 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 ([Greek: Athreibit�s]) by [372]Strabo. The inner recess
+of a temple is by Phavorinus and Hesychius called [Greek: Bait�s], [Greek:
+Bet�s], [Greek: Betis], similar to [Hebrew: BYT ASH] among the Chaldeans.
+It was the crypta or sacred place, where of old the everlasting fire was
+preserved. Hesychius observes, [Greek: Bet�s, to apokruphon meros tou
+Hierou]. 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: [Greek: H�rapoll�n Phainubuthe�s
+k�m�s tou Panopolitou Nomou.] 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, [Hebrew: AWR BL] 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][Greek: Thapsas tous teteleut�kotas epebale tois
+Arb�lois, kai poll�n men heuren aphthonian t�s troph�s, ouk oligon de
+kosmon, kai gazan barbarik�n, arguriou de talanta dischilia.] 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][Greek: Akousilaos de ho Argeios ek Kabeir�s kai H�phaistou
+Kamilon legei.] 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
+pr�ministros. Servius speaks to the same purpose. [382]Mercurius Hetrusc�
+lingu� 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][Greek: Kai ton hup�retounta t�i
+Hier�i tou Dios amphithal� paida legesthai Kamillon, h�is kai ton Herm�n;
+hout�s enioi t�n Hell�n�n Kamillon apo t�s diakonias pros�goreuon]. He
+mentions [Greek: Herm�n--Kamillon apo t�s diakonias], 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. C�s. 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][Greek: Ouenephr�s, eph' hou ho limos katesche t�n ch�ran,
+hos kai tas Puramidas peri Koch�n�n �geiren]. _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][Greek: Ton H�rakl�n ph�si kata t�n Aigupti�n dialekton
+K�na legesthai]. 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 [Greek: oikos
+Puth�nos], 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][Greek: Chaz�n�], 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, [Greek: Kaisan]. 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
+[Greek: Chaouara]; undoubtedly from Cha-Our ([Hebrew: AWR]), 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][Greek: he�s tou
+Kuam�nos]. 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 [Greek:
+Kuamos], Cuamos, a bean. [402][Greek: Saphes de ouden ech� legein, eite
+pr�tos Kuamous espeiren houtos]. _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 [Greek: Artemis]; 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][Greek: Rhei de kai K�kutos hud�r aterpestaton.]
+
+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,
+[Greek: Ourania]: whence Juno Covella must be rendered Coelestis. From the
+substantive, Cou-El, the Romans formed Coel, heaven; in aftertimes
+expressed Coelus, and Coelum. I say, in aftertimes: for they originally
+called it Co-el, and Co-il, and then contracted it to Coel. Hence Ausonius
+in his Grammaticomastix mentions a passage to this purpose.
+
+Unde Rudinus ait Div�m domus altisonum Coel: 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.
+
+Coelus in aftertimes was made a Deity: hence there are inscriptions
+dedicated [410]Coelo �terno. 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 [Greek: koila], cava. Hence we read of [Greek: Koil�
+Lakedaim�n], [Greek: Koile �lis,] and the like. Syria was by them styled
+[Greek: Koil�], the hollow: but the true name was Co�la, 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 [Greek: �l], Eel, the Sun: and what the Greeks rendered [Greek:
+Koil�] of old meant [413]heavenly. Hence Homer styleth it peculiarly
+[414][Greek: �lida dian], _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
+Coeli 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 [Greek: koila], 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, [Greek: Koiol�s, ho Hiereus]. By which we
+learn, that by Coioles was meant a sacred or heavenly person; in other
+words, a priest of Coelus. In Coioles there is but a small variation from
+the original term; which was a compound from Coi-El, or Co-El, the Coelus
+of the Romans.
+
+Concerning the term Coel in Ennius, [417]Janus Gulielmus takes notice, that
+this poet copied the Dorians in using abbreviations, and writing Coel for
+Coelus and Coelum. 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 [Greek: Ath�n�], they
+expressed [Greek: Athana]: Cheops they rendered Chaops: Zeen, Zan: [Greek:
+Chaz�n�], [Greek: Chazana]: [Greek: M�n], [Greek: Man]: Menes, Manes:
+Orchenoi, Orchanoi: Neith, Naith: [Greek: I�nisos], [Greek: Ianisos]:
+Heph�stus, 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 [Greek: Chai], 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 Laced�mon, with a
+building over it; of which in aftertimes they made use to confine
+malefactors. It was called [Greek: Kaiad�s], or as the Spartans expressed
+it, [Greek: Kaiadas], the house of death. [421][Greek: Kaiadas
+desm�t�rion--to para Lakedaimoniois]. 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
+[Greek: Kaietes], and [Greek: Kaietoi]. The author above quoted gives us
+the terms variously exhibited: [422][Greek: Kaietoi.--Hoi apo t�n seism�n
+rh�chmoi Kaietoi legontai. Kai Kaiadas to desm�t�rion enteuthen, to para
+Lakedaimoniois, sp�laion]. Hesychius renders it in the plural, and as a
+neuter: [Greek: kaiata], [Greek: orugmata]. 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 [Greek: K�oi.] [424][Greek:
+Enioi k�ous mallon ta toiauta koil�mata legesthai phasin.] 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 [Greek: ph�res
+oresch�oi]:
+
+  [425][Greek: Kartistoi d� keinoi epichthoni�n traphen andr�n,]
+  [Greek: Kartistoi men esan, kai kartistois emachonto]
+  [Greek: Ph�rsin oresch�oisi]----
+
+[Greek: Oresch�os] 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
+Laced�mon [426][Greek: Lakedaimona k�t�essan], _for it was by many thought
+to have been so called on account of their caverns._ From hence we may
+fairly conclude, that [Greek: k�t�essa] was a mistake, or at least a
+variation, for [427][Greek: kaietaessa], 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 [Greek: Kai�t�], 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][Greek: Ane�get' enteuthen sp�laia
+hupermegeth�, katoikias megalas, kai poluteleis dedegmena.] _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][Greek: Aetia], Aetia.
+Aiete was the district: Caiete was the cave and temple in that district;
+where the Deity was worshipped.
+
+In Boeotia 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]. [Greek: Kaleitai d' ho topos
+Anko�; esti de lim�n hom�numos]. The etymology, I flatter myself, is plain,
+and authenticated by the history of the place.
+
+From Cho, and Choa, was probably derived the word [Greek: Cho�kos], used by
+the apostle. [433][Greek: Ho pr�tos anthr�pos ek g�s Cho�kos; ho deuteros
+anthr�pos ho Kurios ex ouranou. Hoios ho Cho�kos, kai toiautoi hoi
+Cho�koi.] Hesychius observes, [Greek: Cho�kos, p�linos, g�inos]. 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 Celt�, and Germans, as we learn from
+Cluverius. [434]Apud ipsos Germanos ejusmodi pagorum vernaculum vocabulum
+fuit Gaw; et variantibus dialectis, gaw, gew, gow, gow, hinc--Brisgaw,
+Wormesgaw, Zurichgow, Turgow, Nordgaw, Andegaw, Rhingaw, Hennegow,
+Westergow, Oostergow. The antient term [Greek: Purgos], 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, [Hebrew: AWR],
+was called Uchor by the people of Egypt and Cyrene, which the Greeks
+expressed [Greek: Ach�r], 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 [Greek: �l], the name of [Greek: H�lios], 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, [Hebrew: AWR], Pi-Or, and P'Or; rendered by the
+Greeks [Greek: P�ros], 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 [Greek: pur] was of Egyptian or Chalda�c original, and of the same
+composition (P'Ur) as the words above; for [437]Plato informs us that
+[Greek: pur], [Greek: hud�r], [Greek: kunes], 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][Greek: Pizeus], [Greek:
+Pimartur], [Greek: Pimath�t�s], [Greek: pis�ma], [Greek: pilaos], 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: [Greek: Paamul�s, Aiguptios Theos Priap�d�s.]
+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 [Greek: Paid�n]: for it is inconceivable how
+very ignorant they were in respect to their antient theology. Hence we read
+of [Greek: paid�n L�tous], [Greek: paid�n Z�nos], [Greek: paid�n
+Apoll�nos]; and legends of [Greek: paid�n athanat�n]; and of [Greek:
+paid�n]; 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][Greek: Tis ho
+Paid�n taphos para Chalkideusi]; Pausanias mentions, [445][Greek:
+Amphilukou paid�n b�mos]: and, in another place, [446][Greek: B�moi de
+Theon te onomazomen�n agn�st�n, kai H�r��n, kai PAID�N tou Th�seos, kai
+Phal�rou]. From this mistake arose so many boy-deities; among whom were
+even Jupiter and Dionusus: [447][Greek: Auton ton Dia, kai ton Dionuson
+Paidas, kai neous, h� theologia kalei]. _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 [Greek: Anaktes paides]. [448][Greek:
+Agousi de kai telet�n hoi Amphisseis t�n Anakt�n kaloumen�n Paid�n.
+Hoitines de The�n eisin hoi Anaktes Paides, ou kata t' auta estin
+eir�menon]. _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][Greek: Pir�min ek Pir�mios gegonenai--kai
+oute es theon, oute es H�r�a anad�san autous (hoi Aiguptioi)]. 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
+[Greek: kalos kagathos], _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, [Greek: Pir�mi], 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][Greek: Egenn�th�san de kai en
+Paraiai Kron�i treis paides.] 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][Greek: Souchos]: 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 [Greek: phain�],
+[Greek: phaneis], [Greek: phaneros]: 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 Pr�tor and Pr�torium,
+among the Romans: from P'Ur-Aith, Purathi and Puratheia among the Asiatics.
+From P'Ur-tan, [Greek: prutaneis], and [Greek: prutaneia] 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 Pr�neste. They had undoubtedly been addicted to the rites of fire; for
+their city was said to have been built by C�culus, 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 Pr�neste; 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 _Fortun�_ mammam appetens,
+castissime colitur a Matribus. This manner of divination was of Chalda�c
+original, and brought from Babylonia to Pr�neste. 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 Pr�neste 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 Fortun�
+Primigeni� Jovis [461]Pueri are to be found in Gruter. One is very
+particular.
+
+
+[462]Fortun� Primigeni� Jovis Pueri D.D.
+Ex _SORTE_ compos factus
+Nothus Rufican�
+L. P. Plotilla.
+
+That this word Puer was originally Pur may be proved from a well known
+passage in Lucretius:
+
+  [463]Puri s�pe 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 [Hebrew: AWR], Ur: and by the antient Latines were called P'uri.
+At Pr�neste 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. Pr�neste 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.
+
+  [Greek: Alla theoi t�n men mani�n apetrepsate gl�ss�s,]
+  [Greek: Ek d' hosi�n stomat�n kathar�n ocheteusate p�g�n.]
+  [Greek: Kai se, polumn�st�, leuk�lene parthene, mousa,]
+  [Greek: Antomai, h�n themis estin eph�merioisin akouein.]
+  [Greek: Pempe par' eusebi�s elaous' eu�nion harma.]----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 [Greek:
+to artemes], integritas: Poseidon from [Greek: posi desmon], fetters to the
+feet: Hestia from [Greek: ousia], substance and essence: Demeter, from
+[Greek: didousa h�s m�t�r], distributing as a mother: Pallas from [Greek:
+pallein], to vibrate, or dance: Ares, Mars, from [Greek: arrhen], masculum,
+et virile: and the word Theos, God, undoubtedly the Theuth of Egypt, from
+[Greek: theein], 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][Greek: Ei barbaron to onoma,
+ou chr� z�tein Hell�nik�n etumologian autou]. _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][Greek: Enno� gar, hoti polla hoi
+Hell�nes onomata, all�s te kai hoi hupo tois Barbarois oikountes, para t�n
+Barbar�n eil�phasi--ei tis z�toi tauta kata t�n Hell�nik�n ph�n�n, h�s
+eoikot�s keitai, alla m� kat' ekein�n, ex h�s to onoma tunchanei on, oistha
+hoti aporoi an.] _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 [Greek: tartos], a foot: that the river Nile signified
+[Greek: ne ilus]: and that Gader in Spain was [Greek: G�s deira].
+
+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 [Hebrew: TBA], 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, [Hebrew: NIN NWH], _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 [Hebrew: MSHSH], mashash, to feel: but Dr. Hyde derives it from the
+Arabic, Kham�sh, 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, [Hebrew: SHYLN], 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 tine�; aut malum delens
+sive dissolvens; vel contractionem dissolvens, aut confractus a
+tine�--civitas in extremis finibus �gypti. 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 Babyloni�.
+
+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]�tna, 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, [Greek: Lilubaion],
+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][Greek: Kukl�pes]. He derives the Siculi first from [481]seclul,
+perfection; and afterwards from [Hebrew: ASHKWL], Escol, pronounced,
+according to the Syriac, Sigol, a bunch of grapes. He deduces the Sicani
+from [Hebrew: SHKN], Sacan[482], near, because they were near their next
+neighbours; in other words, on account of their being next to the Poeni.
+Sicani, qui Siculorum Poenis 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
+[Hebrew: DHL], Dahal timor. [484]Cynthus, from [Hebrew: CHNT`], 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 [Hebrew: BT`NA],
+botno, a pistachio nut. [488]Icaria, from icar, pastures: but he adds,
+tamen alia etymologia occurrit, quam huic pr�fero [Hebrew: AY KWRY],
+Icaure, sive insula piscium. [489]Chalcis, in Eubea, from Chelca, divisio.
+[490]Seriphus, from resiph, and resipho, lapidibus stratum. [491]Patmos,
+from [Hebrew: BT`MWS], 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
+[Hebrew: GWBNA], 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 recept� [Greek: katachr�sei] Cythnius dici
+potuit caseus a vicin� 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 utr�que 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 [Hebrew: KRSH AWR], 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 �tna, 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 [Greek:
+H�phaist�i t�i The�n Patri]. _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 d�mon 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][Greek:
+Pri�pos ho kosmos, � ho proest�s autou Logos.] The author of the Orphic
+hymns styles him [506][Greek: Pr�togonon--genesin makar�n, thn�t�n t'
+anthr�p�n]. _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][Greek: Is�s d' an
+houtos kai ho Pri�pos ei�, kath' hon proeisin eis ph�s ta panta; t�n
+archai�n d' eisi Daimon�n]. _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.
+
+[Greek: Entha pulai nuktos te, kai �matos, eisi keleuth�n.]----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][Greek: Ek t�s
+Panos t�s Aiguptou gegen�menos]; 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 C�sarea, 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 �gyptius, 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][Greek: Alla par allois sullexamenos, monon para t�n soph�n Hell�n�n
+echein ouden, peniai sophias kai aporiai sunoikount�n.] 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][Greek: Plat�n
+de, ho dok�n t�n Hell�n�n soph�tatos gegen�sthai, eis pos�n phluarian
+ech�r�sen.] 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][Greek:
+Barbaroi], 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] �ra 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
+Coroebus, 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]Hecat�us, 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 Sac�, and others
+Massaget�, 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 Massaget�, 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 D�mons, 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]Pha�nnis,
+[546]Ph�mono�, and B�o. The last of these mentions Olen, as the inventor of
+verse, and the most antient priest of Phoebus.
+
+  [547][Greek: �l�n d' hos geneto pr�tos Phoiboio proph�tes,]
+  [Greek: Pr�tos d' archai�n epe�n techn�sat' aoidan.]
+
+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][Greek: Phusei gar Hell�nes neotropoi--Hell�sin atalaip�ros t�s
+al�theias z�t�sis.] _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 �schylus 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][Greek: All' �gnoeito te�s ho eniautos para
+tois Hell�sin, h�s kai alla plei�.]
+
+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 [Greek: Meilichos] and [Greek: Meilichios], _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, [Greek: Ei barbaron to onoma ou
+chr� z�tein Hell�nik�n etumologian autou.]
+
+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 �sculapius, 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 [Greek: Keras]; for Cohen,
+[Greek: K��s]; for Athon, [Greek: Ath�s]; for Boun, [Greek: Bous]; for
+Sain, [Greek: Sa�s].
+
+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 [Greek: tith�nai], 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 Celt�: and there is still an
+interval, not very much inferior to the former, before we arrive at the �ra
+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 [Greek:
+Barbaroi], 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
+[Greek: Barbaroi].
+
+[Greek: Hekataios men oun ho Mil�sios peri t�s Peloponn�sou ph�sin, hoti
+pro t�n Hell�n�n �ik�san aut�n Barbaroi; schedon de ti kai h� sumpasa
+Hellas katoikia Barbar�n hup�rxato to palaion]. Strabo. l. 7. p. 321.
+
+[Greek: Eisi de h�m�n archaioteroi Barbaroi]. Plato in Cratylo. vol. 1. p.
+425.
+
+[Greek: Palai t�s nun kaloumen�s Hellados Barbaroi ta polla �ik�san.]
+Pausanias. l. 1. p. 100.
+
+[Greek: Arkadian Barbaroi �ik�san]. Scholia Apollonii Rhod. l. 3. v. 461.
+
+Diodorus mentions, [Greek: Ath�naious--apoikous Sa�t�n t�n ex Aiguptou]. l.
+1. p. 24.
+
+Again--[Greek: Genomenai de kai t�n h�gemon�n tinas Aiguptious para tois
+Ath�naiois]. ibidem.
+
+Africanus having spoken of the Egyptian rites, says, [Greek: Hoti te
+Ath�naious t�n aut�n Aiguptiois apolauein eikos �n, apoikous ekein�n
+aponooumenous, h�s phasin alloi te, kai en t�i Trikar�n�i Theopompos]. Apud
+Euseb. Pr�p. Evan. l. x. c. x. p. 491.
+
+Concerning persons from Egypt.
+
+[Greek: Kekrops, Aiguptios �n, duo gl�ssas �pistato]. Cedrenus p. 82.
+
+[Greek: Kekrops, Aiguptios to genos, �ikise tas Ath�nas]. Scholia Aristoph.
+Pluti.
+
+  [Greek: H�sde apo Sae�s pole�s Aiguptias,]
+  [Greek: Meta ton kata �gugon kataklusmon ekeinon,]
+  [Greek: Ho Kekrops paregegonen Ath�nais t�s Hellados.] J. Tzetzes. Chil.
+      v. hist. 18.
+
+[Greek: Kekrops, Aiguptios to genos, �ik�se tas Ath�nas]. Suidas.
+
+Pausanias mentions [Greek: Lelega aphikomenon ex Aiguptou]. l. 1. p. 95.
+
+Erectheus from Egypt. [Greek: Kai ton Erechthea legousi to genos Aiguption
+onta.] 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 [Greek: T�n
+Ath�n�isi nomothet�n Triptolemon.] 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. [Greek: Danaos Chemmit�s.] Herodotus. l. 2.
+c. 91.
+
+Navem primus ex �gypto Danaus advexit. Pliny. l. 7. c. 56. He brought a
+colony with him. [Greek: Legousi de tous peri Danaon horm�thentas homoi�s
+ekeithen], scil. [Greek: ex Aiguptou.] Diodorus. l. 1. p. 24.
+
+All the heads of the Dorian race from Egypt. [Greek: Phainoiato an eontes
+hoi t�n D�rie�n h�gemones Aiguptioi ithagenees.] Herodotus. l. 6. c. 53.
+
+The Laced�monians 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. [Greek: H�s de ho Perse�n logos
+legetai, autos ho Perseus e�n Assurios egeneto Hell�n.] Herodotus. l. 6. c.
+54.
+
+It is said of Cadmus, that he came originally from Egypt, in company with
+Phoenix. [Greek: Kadmos kai Phoinix apo Th�b�n t�n Aigupti�n.] Euseb.
+Chron. p. 15.
+
+Eusebius in another place mentions the arrival of Cadmus with a company of
+Sa�t�. They founded Athens, the principal city of Greece: also Thebes in
+Boeotia. 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 Sa�t�: [Greek: Pl�n t�n metoik�sant�n husteron ekei Sa�t�n,
+kai katoik�sant�n t�n t�s Hellados m�tropolin Ath�nas, kai tas Th�bas.
+Sid�ni�n gar houtoi apoikoi ek Kadmou tou Ag�noros.] Chron. p. 14. The
+antient Athenians worshipped Isis: and were in their looks, and in their
+manners particularly like the Egyptians. [Greek: Kai tais ideais, kai tois
+�thesin homoiotatous einai tois Aiguptiois.] 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. [Greek:
+Elth�n ar' (ho Kekrops) apo Sae�s pole�s Aiguptou tas Ath�nas sun�ikise.
+Sa�s de kat' Aiguptious h� Ath�na legetai, h�s ph�sin Charax.] Lycoph. v.
+111. Schol.
+
+Hence it is, that almost the whole of the mythology of Greece is borrowed
+from Egypt. [Greek: Katholou de, ph�si, tous Hell�nas exidiasesthai tous
+epiphanestatous Aigupti�n H�r�as te, kai Theous.] Diodorus. l. 1. p. 20.
+All their rites and ceremonies were from the same quarter.
+
+[Greek: Pan�gurias de ara, kai pompas, kai prosag�gas pr�toi anthr�p�n
+Aiguptioi eisin, hoi poi�samenoi, kai para tout�n Hell�nes memath�kasi.]
+Herod. l. 3. c. 58.
+
+[Greek: Epeita chronou pollou dielthontos, eputhonto (hoi Hell�nes) ek t�s
+Aiguptou apikomena ta ounomata t�n The�n.] Herod. l. 2. c. 52. See also l.
+2. c. 4.
+
+[Greek: Kai panta ta ounomata t�n The�n ex Aiguptou el�luthe es t�n
+Hellada.] Herod. l. 2. c. 50. Hence it is said that the Corybantes, with
+their mother Comba, came and settled at Athens: [Greek: Komb�s heptatokou
+meta m�teros.] Nonni Dionys. l. 13. And that the priests at Athens, styled
+Eumolpid�, 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. [Greek: Hell�si gar d� Melampous estin, ho ex�g�samenos tou
+Dionusou onoma, kai t�n Thusian, kai t�n pomp�n tou phallou.] 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 Suri� De�. [Greek: Pr�toi
+m�n anthr�p�n Aiguptioi ktl.] 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.
+
+    [Greek: Esti pou kai potamois tim�, � kat' �pheleian, h�sper Aiguptiois
+    pros ton Neilon, � kata kallos, h�s Thettalois pros P�neion, � kata
+    megethos, h�s Skuthais pros ton Istron, � kata muthon, h�s Ait�lois
+    pros ton Achel�on.]----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 ph�nomena, 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][Greek: Gumnois gar posi diexiasin
+anthrakian, kai spodian megal�n.] _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 De�m, magni custos Soractis, Apollo,
+  Quem primi colimus; cui pineus ardor acervo
+  Pascitur, et medium freti pietate per ignem
+  Cultores mult� premimus vestigia prun�;
+  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 ([Greek: Lukos]) 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 Aqu�
+Ferentin�,--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 Feri� Latin�. 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][Greek: Sebontai potamous t�n pant�n
+malista]: _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]�gyptii aqu� 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]Vascani� in Hispani�
+FONTI DIVINO.
+
+How much it prevailed among the Romans we learn from Seneca. [580]Magnorum
+fluviorum capita veneramur--coluntur aquarum calentium fontes; et qu�dam
+stagna, qu� 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. [Greek: H� kr�n�] [581][Greek: kaleitai tou
+h�liou.] _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 Pyren�i. 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][Greek: Ta men or� dia to sumbeb�kos kl�th�nai Pur�naia.]
+_That the mountains from hence had the name of Pyren�i._ Mount �tna 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 �tna. 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][Greek: Kai
+t�n nun ousan Aitn�n ekt�santo, pro toutou kaloumen�n Enn�sian]. Strabo
+expresses the name Innesa, and informs us, more precisely, that the upper
+part of the mountain was so called, [Greek: Oi de] [588][Greek: Aitnaioi
+parach�r�santes t�n Inn�san kaloumen�n, t�s Aitn�s orein�n, h�ik�san.]
+_Upon this, the people, withdrawing themselves, went and occupied the upper
+part of Mount �tna, 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][Greek: Inussos, polis Aiguptou]: but Herodotus,
+[590]from whom he borrows, renders it I�nis. It would have been more truly
+rendered Doric� I�nis; 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 I�nis, or [Greek: Ianisos], 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
+ens�velie sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nomm�
+Matarea, conserve dans les g�ographies 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 D�mon [Hebrew: HNAS] 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, [Greek: Akkar�n], 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 [Greek: sunedrion] 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 [Greek: Zeus Ain�sios]. The Scholiast upon Apollonius
+Rhodius mentions his temple, and terms it [600][Greek: Dios Ain�siou hieron
+ou mn�moneuei kai Le�n en peripl�i, kai D�mosthen�s en limesi]. It is also
+taken notice of by Strabo, who speaks of a mountain Hanes, where the temple
+stood. [601][Greek: Megiston de oros en aut�i Ainos] (lege [Greek: Ain�s])
+[Greek: en h�i to tou Dios Ain�siou hieron]. 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 [Greek: Ain�ios].
+
+  [Greek: Enth' hoig' euchesth�n Ain�i�i hupsimedonti.]
+
+Aine�us, 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 [Greek: Phanaios], 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 Aqu�
+Pisan�. 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 Aqu� Cuman�. 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 Bai� 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 Aqu�
+Pisan� 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][Greek:
+T�n kr�n�n Pisan eir�sthai], 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 Therm� Ones�; and
+are mentioned by Strabo, as [611][Greek: Therma kallista potim�tatou
+hudatos]. 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 Ana�s; 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][Greek: Peri
+Arb�la de esti kai D�m�trias polis; eith' h� tou naphtha p�g�, kai ta pura]
+(or [Greek: pureia]) [Greek: kai to t�s Anaias hieron.]
+
+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 [Greek: hagnos] of the Greeks, which signified any
+thing pure and clean; purus sive castus. Hence was derived [Greek:
+hagneion, p�gaion; hagnaion, katharon; hagn�, kathara]: 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, [Greek: hagnopoleisthai, to hupo h�liou theresthai.] 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 Egnati�, 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][Greek: Tous de Salentinous Kr�t�n apoikous phasi]. 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]: [Greek: �koun de kai Phoinikes
+peri pasan men Sikelian]. 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 [Greek: M�tis], Meetis.
+
+  [618][Greek: Kai M�tis pr�tos genet�r, kai Er�s poluterp�s.]
+
+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 Branchid�_. 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]Chim�ra; 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 Chim�ra, et quidem immortali diebus, et
+noctibus flamm�. Chim�ra 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, C�sarea, 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 P�onia, 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--[Greek: Hieron ex
+ai�nos t�i H�li�i] [633][Greek: Ch�rion]. This city was also, from its
+worship, styled [634]Ur, Urhoe, and Urcho�; which last was probably the
+name of the [635]temple.
+
+There were many places called Arsene, Arsine, Arsino�, Arsiana. These were
+all the same name, only varied in different countries; and they were
+consequently of the same purport. Arsino� 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][Greek: Arsino� polis en Suriai, epi
+boun�i keimen�. apo de tou bounou kr�nas ereugetai pleionas--aph' h�n h�
+polis �nomastai.] _Arsino� 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][Greek: Ars�n� lim�n--nitritis]. Near
+Arsino�, upon the Red Sea, were hot streams of bitter [639]waters; and
+Arsino� 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 [Greek: katakekaumen�], 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
+[Greek: drumos Orkunios], 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 [Greek: Orkunia] 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][Greek: Tous
+Huperboreous--oikein peri tas Alpeis t�s Italias.] 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 Liburn� 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
+�gyptus 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 Od�natus, 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 Arg�us Ex Numism Tyanorum et C�sariensium_]
+
+       *       *       *       *       *
+
+
+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][Greek: Sp�laia toinun kai
+antra t�n palaiotat�n, prin kai naous epino�sai, theois aphosiount�n kai en
+Kr�t�i men Kour�t�n Dii, en Arkadiai de Sel�n�i, kai Pani en Lukei�i kai en
+Nax�i Dionus�i.] 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 [Greek:
+par' antra] in the poet, [662][Greek: Tous es�tatous topous tou naou]. _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][Greek: Aphrodit� d' echei en sp�lai�i timas.] _In this cavern divine
+honours were paid to Aphrodite._ Parnassus was rendered holy for nothing
+more than for these unpromising circumstances. [Greek: Hieroprep�s ho
+Parnassos, ech�n antra te kai alla ch�ria tim�mena te, kai,
+hagisteuomena.][664] _The mountain of Parnassus is a place of great
+reverence; having many caverns, and other detached spots, highly honoured
+and sanctified_. At T�narus 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][Greek: Epi
+t�i akrai Naos eikasmenos sp�lai�i.] _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][Greek:
+ontos chasmatos en t�i top�i]: and Apollo is said to have chosen it for an
+oracular shrine, on account of the effluvia which from thence proceeded.
+
+  [667]Ut vidit P�an 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][Greek: Antron
+K�rukion sp�lai�n, h�n eidon, theas axion malista.] There were many caves
+styled Corycian: one in Cilicia, mentioned by Stephanus Byzantinus from
+Parthenius, who speaks of a city of the same name: [Greek: Par' h�i to
+K�rukion antron Numph�n, axiagaston theama.] _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 [Greek: koilos], hollow, was
+often substituted for Co�lus, 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 Co�lus. It is mentioned by Maximus Tyrius in one of his
+dissertations, and is here, as in many other instances, changed to [Greek:
+koilos], hollow. The temple was undoubtedly a cavern: but the name is to be
+understood in its original acceptation, as Co�l, 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][Greek:
+Esti de Atlas oros koilon, epieik�s hups�lon.--Touto Libu�n kai hieron, kai
+theos, kai horkos, kai agalma.] _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 Coelus
+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 Co�l,
+which the Romans rendered Co�lu. They would have expressed it Coelus, or
+Coelus; 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 [Greek: Hupaithra]. 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]K�mpfer, [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]Petr� 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]Pers� in
+spel�is 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 [Greek: Ch�ra t�n Mag�n], 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, [Greek: Hestia], of the Greeks, and Vesta of the
+Romans. That the term originally related to fire we have the authority of
+Petavius. [693]Hebra�c� lingu� [Hebrew: ASH] ignem significat, Aram��
+[Hebrew: ASHTA] qu� voce ignem a No�mo vocatum Berosus prodidit: atque inde
+fortassis Gr�ci [Greek: Hestias] originem deduxerunt. Herbert, therefore,
+with great propriety, supposes the building to have been the temple of
+[694]Anaia, or Ana�s; 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][Greek: Touto esti to pur, hoper
+Hestian ekalounto, kai esebonto en tois husterois chronois R�maioi.] 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 K�mpfer, 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][Greek: Phukos hapan katephlexas, epei perikaieo puri].
+
+Upon this account it was called [699]Pirpile; and by the same poet Histia,
+and Hestia, similar to the name above. [700][Greek: Isti�, � n�s�n
+euesti�.] The antient Scyth� were worshippers of fire: and Herodotus
+describes them as devoted to Histia[701]. [Greek: Hilaskontas Histi�n men
+malista]. 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].
+[Greek: Pur, despota, esthie]. What he renders [Greek: esthie], was
+undoubtedly [Greek: Hestie], Hestie, the name of the God of fire. The
+address was, [Greek: � Pur, despota, Hestie]: 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 Cerast�. 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 Cerast�
+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 Cerast�.
+
+There was a city of the same name in Euboea, 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
+[Greek: Ellopias] 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
+[Greek: Kuros], Curos. He was worshipped all over Syria; and one large
+province was hence named Curesta, and Curestica, from [Greek: Kur Hestos],
+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 Achaimenid� 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 pr�ternatural 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]. [Greek: Persai toinun
+agalmata kai b�mous ouch hidruontai; Thuousi de en hups�l�i top�i, ton
+ouranon �goumenoi Dia.]
+
+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][Greek: Ethue t�i Strati�i Dii
+patrion thusian, epi orous hups�lou koruph�n meizona all�n epititheis.] 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 Idali�: 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
+K�mpfer, 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 [Greek: omph�] by the Greeks, and
+interpreted [726][Greek: Theia kl�d�n], vox divina, being esteemed a
+particular revelation from heaven. In short, they were looked upon as the
+peculiar places where God delivered his oracles. Herm�us in Plutarch
+expresses this term [Greek: omphis], omphis; and says, that it was the name
+of an Egyptian Deity: and he interprets it, I know not for what reason,
+[727][Greek: euerget�s]. 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 [Greek: Olumpos],
+Olympus; and the mountain was called [Greek: oros Olumpou]. 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 [Greek: omphalos], 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][Greek: mesomphala G�s manteia]: and Euripides avers that it was the
+precise centre of the earth:
+
+  [731][Greek: Ont�s meson omphalon gas]
+    [Greek: Phoibou katechei domos.]
+
+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][Greek: T�s Hellados en mes�i P�S esti t�s
+sumpas�s--ENOMISTH� d� kai oikoumen�s; kai ekalesan t�s g�s OMPHALON].
+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][Greek: Oute gar �n gai�s mesos omphalos, oude thalass�s.]
+
+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][Greek: Aigupt�n g� mes� t�s
+oikoumen�s]. 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]. [Greek: Ou porr� de estin ho
+kaloumenos Omphalos, Peloponn�sou de pas�s meson, ei d� ta onta eir�kasi.]
+_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][Greek: N�s�i en amphirut�i hothi t' omphalos esti
+thalass�s.] The �tolians 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][Greek: Sun te Parauaioi, kai amumones Omphali�eis.]
+
+There was an Omphalia in Elis; and here too was an oracle mentioned by
+[741]Pindar and Strabo: [742][Greek: T�n de epiphaneian eschen (h� Olumpia)
+ex arch�s dia to manteion tou Olumpiou Dios.] _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]--[Greek: Heis
+t�n to genos aph' h�liou katagont�n], one of those who derived their race
+from the Sun. The term Alphi, from whence the Greeks formed Alphira,
+Alpheionia, and Alphe�s, 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
+[Greek: omphalos], 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][Greek: Apo toutou tote sumbantos
+Omphalon prosagoreuth�nai to ch�rion]: _from this accident the place had
+the name of Omphalus, or the navel_. Callimachus in his hymn to Jupiter
+dwells upon this circumstance:
+
+  [749][Greek: Eute Thenas apeleipen epi Kn�ssoio pherous�,]
+  [Greek: Zeu pater, h� Numph� se (Thenai d' esan enguthi Kn�ssou)]
+  [Greek: Toutaki toi pese, Daimon, ap' omphalos, enthen ekeino]
+  [Greek: Omphalion metepeita pedon kaleousi Kud�nes.]
+
+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
+accommod�runt. _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, form� umbilici librarii,
+seu umbonis, tanquam [Greek: entheon] quoddam adoratum, propter ejusdem
+divinum auxilium: utpote in quo index magneticus erat sicut intus existens
+quidam deus, navigiorum cursum in medio �quore 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 [Greek: ch�rion
+Omphalion]. 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 [Greek: omphalos] 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][Greek: �lthe de hoi kruoen]
+  [Greek: Pukin�i manteuma thum�i]
+  [Greek: Para meson omphalon]
+  [Greek: Eudendroio rh�then materos.--]
+
+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 Pater�, 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 Petiphar� of the antient
+Egyptians, but were called Pater� 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]Pater� 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--[Greek: Omph�, ph�m� theia, theia kl�d�n--oneirou
+phantasmata.] 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][Greek: Tous de mesous mesatoisin epembeba�tas a�tais]
+  [Greek: Nosphi puros theioio PANOMPHEAS �ut' ONEIROUS.]
+
+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: [Greek: Petros, ho
+epilu�n, ho epigin�sk�n.] Hesych. Petrus Hebr�o 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 Theba�s 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][Greek: Eikona l�b�t�res elum�nant' hoti dian]
+  [Greek: Theiotatou nukt�r omph�n epi Memnonos �lthon.]
+
+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 Theba�s; 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
+[Greek: hupaithra], dedicated to him and Zethus, as we may read in
+Pausanias. Mopsus, the diviner, is styled [Greek: Ampukid�s], Ampucides;
+which is not a patronymic, but a title of the oracular Deity.
+
+  [765][Greek: Entha kai Ampukid�n aut�i eni �mati Mopson]
+  [Greek: N�lei�s hele potmos; adeukea d' ou phugen aisan]
+  [Greek: Mantosunais; ou gar tis apotropi� thanatoio.]
+
+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][Greek: Entha men aisa paresche kataphthisthai duo ph�tas,]
+  [Greek: Ampukid�n Idm�na, kubern�t�ra te Tiphun.]
+
+What his attainments were, the Poet mentions in another place.
+
+  [767][Greek: De tot' Abantos pais nothos �luthe karteros Idm�n,]
+  [Greek: Ton rh' upokussamen� teken Apoll�ni anakti]
+  [Greek: Ambrosion para kuma pheretrios Antianeira,]
+  [Greek: T�i kai MANTOSYN�N epore, kai thesphaton OMPH�N.]
+
+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 [Greek:
+Amphilochou chr�st�rion]: and the three principal oracles mentioned by
+Justin Martyr are [768][Greek: manteia--Amphilochou D�d�n�s, kai Puthous].
+We have a similar account from Clemens Alexandrinus. [769][Greek: Di�g�sai
+h�min kai t�s all�s mantik�s, mallon de manik�s, ta achr�sta chr�st�ria,
+ton Klarion, ton Puthion, ton Amphiare�, ton Amphilochon.] The Amphictuons
+were originally prophetic personages, who attended at the temple at Delphi.
+Hesychius observes: [Greek: Amphiktuones--perioikoi Delph�n, pulagorai,
+ieromn�mones.] 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 Boeotia, 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
+([Greek: amphi] 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][Greek: Amphi moi aute anax,]
+  [Greek: D�lie, Kunthian ech�n]
+  [Greek: Hupsikerata petran.]
+
+Periander is mentioned as beginning a hymn with a like exordium: [Greek:
+Amphi moi authis anakta]: And Terpander has nearly the same words:
+[776][Greek: Amphi moi authis anakth' hekat�bolon]. Apollo was so
+frequently called [Greek: Amphi anax], that it was in a manner looked upon
+as a necessary prooeemium. Suidas observes, [Greek: Amphianaktizein to
+prooimiazein]: And Hesychius, [Greek: Amphianakta, arch� nomou
+Kithar�dikou]. Much the same is told us in the Scholia upon the passage
+above from Aristophanes: [777][Greek: Mimeitai de (Aristophan�s) ton
+Dithuramb�n ta prooimia; sunech�s gar chr�ntai taut�i lexei; dio
+amphianaktas autous kalousi]. 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.
+
+  [Greek: Amphi moi Ermeiao philon gonon ennepe, Mousa.]
+  [Greek: Amphi Dioskour�n helik�pides espete, Mousai.]
+  [Greek: Amphi Di�nusou Semel�s erikudeos huion]
+  [778][Greek: Mn�somai.]
+
+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] [Greek: Chaire, Thea, Salaminos e�ktimen�s medeousa,]
+  [Greek: Kai pas�s Kuprou; dos d' himeroessan aoid�n,]
+  [Greek: Autar eg� ken seio kai all�s mn�som' aoid�s.]
+
+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 Homerid�, and I�mid�. 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 [Greek: thriambos] 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][Greek:
+Thriambon de auton �nomasth�nai phasi]: _They say, that one of the titles
+given to Dionusus was Thriambus_. Ham, in the very antient accounts of
+Greece, is called I�mus, and his priests I�mid�. His oracle, in consequence
+of this, was styled I�mphi, and I�mbi, which was the same term as Amphi, of
+which we have been treating. From the name Iambi came the measure [Greek:
+Iambos], 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] [Greek: Manteion �n en
+Olumpiai, hou arch�gos gegonen Iamos, t�i dia empur�n manteiai, h� kai
+mechri tou nun hoi Iamidai chr�ntai.] _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 Iamid�._ [Greek: Iamos arch�gos] was in
+reality the Deity; and his attendants were [785]Iamid�, persons of great
+power and repute. [Greek: Ex hou polukleiton kath' Hellanos genos Iamid�n.]
+Pindar. I�mus was immortal, and was therefore named [Greek: athanatos].
+
+  [786][Greek: Kai kataphamixen kaleisthai min]
+  [Greek: Chron�i sumpanti mat�r]
+  [Greek: Athanaton.]
+
+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
+[Greek: pomp�], 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] [Greek: Entautha thei�i pomp�i
+chre�menos paristatai Peisistrat�i Amphilutos.]--[Greek: Thei� pomp�] 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 [Greek:
+pomp�] of the Greeks. Hence Hermes had the name of [Greek: pompaios], 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 [Greek: pompaios] related properly to divine influence; and
+[Greek: pomp�] was an oracle. An ox, or cow, was by the Amonians esteemed
+very sacred, and oracular: Cadmus was accordingly said to have been
+directed [Greek: pomp�i boos].
+
+  [789][Greek: Entha kai ennasth� pomp�i boos, h�n hoi Apoll�n]
+  [Greek: �pase mantosun�si pro�g�teiran hodoio.]
+
+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 Pompei� in Campania: but even that was of too high
+antiquity to have received its name from Rome. We read of Pompei� 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 �ra. 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.
+
+[Greek: S�STRATOS KNIDIOS]
+[Greek: DEXIPHANOUS]
+[Greek: THEOIS S�T�RSIN]
+[Greek: YPER T�N]
+[Greek: PL�IZOMEN�N.]
+
+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][Greek: Ethos gar palaion hup�rxe to tithesthai toioutous orous,
+kathaper hoi R�ginoi t�n st�lida ethesan, t�n epi t�i porthm�i keimen�n,
+purgon ti.] [Greek: Kai o Pel�ros legomenos purgos antikeitai t�i taut�i
+st�lidi.] _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], [Greek: Kat' Onoban t�s Ib�rias]: others
+were erected still higher, on the coast of Lusitania. This caused an idle
+dispute between Eratosthenes, Dic�archus, 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--[Greek: kata ta akra tou porthmou]. 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 �neas, whatever may be the
+consequence, not to neglect consulting the oracle at Cuma.
+
+  [799]Hic tibi ne qua mor� 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][Greek: Asteri�, polub�me, polullite, tis de se naut�s]
+  [Greek: Emporos Aigaioio par�luthe n�i theous�i;]
+  [Greek: Ouch' hout� megaloi min epipneiousin a�tai,]
+  [Greek: Chrei� d' hotti tachiston agei ploon, alla ta laiph�]
+  [Greek: �kees esteilanto, kai ou palin authis eb�san,]
+  [Greek: Prin megan � seo b�mon hupo pl�g�sin helixai]
+  [Greek: R�ssomenoi]----
+
+  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 �gean. 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][Greek: Pros de tode mega thauma, hotou kleos oupot' oleitai.]
+  [Greek: Kourai D�liades, Hekat�belete� therapainai,]
+  [Greek: Hait' epei an pr�ton men Apoll�n' humn�s�sin,]
+  [Greek: Autis d' au L�t� te, kai Artemin iocheair�n,]
+  [Greek: Mn�samenai andr�n te palai�n, �de gunaik�n,]
+  [Greek: Humnon aeidousin, thelgousi de phul' anthr�p�n.]
+  [Greek: Pant�n d' anthr�p�n ph�nas, kai Krombaliastun]
+  [Greek: Mimeisthai isasi; phai�s de ken autos hekaston]
+  [Greek: Phthengesthai, hout� sphi kal� sunar�ren aoid�.]
+
+  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, [Hebrew: AWR]; rendered by the Greeks [802][Greek:
+Ourios]; and changed in acceptation so as to refer to another element.
+
+  [803] [Greek: Ourion ek prumn�s tis hod�g�t�ra kaleit�]
+    [Greek: Z�na, kata protan�n histion ekpetasas.]
+  [Greek: Eit' epi Kuaneas dinas dromos, entha Poseid�n]
+    [Greek: Kampulon heilissei kuma para psamathois,]
+  [Greek: Eite kat Aigaiou pontou plaka, noston ereun�n]
+    [Greek: Neisth�, t�i de Bal�n psaista para xoan�i.]
+  [Greek: Ton de gar euant�ton aei theon Antipatrou pais]
+    [Greek: St�se phil�n agath�s sumbolon euplo��s.]
+
+  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 [Greek: Hurios].
+
+  [804][Greek: Psulat' I�pugi�n tatanusmena, mesph' Hurioio]
+  [Greek: Parrhalias, Huriou, tothi suretai Hadrias halm�.]
+
+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
+[Greek: Kol�n�]. 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] [Greek: �ri de nissomenoisin Ath� anetelle kol�n�.]
+
+In another place of the Bosporus--
+
+  [806] [Greek: Phainetai �eroen stoma Bosporou, �de kol�nai]
+  [Greek: Musiai.]
+
+The like occurs in the Orphic Argonauts, where Beleus is pointing out the
+habitation of the Centaur Chiron:
+
+  [807][Greek: � philoi, athreite skopi�s prouchonta kol�non,]
+  [Greek: Mess�i eni pr��ni kataskion, entha de Cheir�n]
+  [Greek: Naiei eni sp�lungi, dikaiotatos Kentaur�n.]
+
+These Colon� 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 [Greek:
+�ria], [Greek: ourea], and [Greek: hormoi]. 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][Greek: Pasai de skopiai toi adon, kai pr�ones akroi]
+  [Greek: Hups�l�n ore�n, potamoi th' ala de proreontes,]
+  [Greek: Aktait' eis hala keklimenai, limenes te thalass�s.]
+
+                  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 [Greek: epaktios], or the
+tutelary God of the coast; and had particular offerings upon that account.
+
+  [809][Greek: Peismata t' hapsamenoi porsunomen hiera kala]
+  [Greek: Z�ni Panomphai�i, kai epakti�i Apoll�ni.]
+
+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]Boeotia, 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--qu� 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.
+
+  [Greek: Eske de ti stibaron stupos ampelou, entrephon hul�i]
+  [Greek: Prognu gerandruon, to men ektamon ophra peloito]
+  [Greek: Daimonos ourei�s hieron bretas; exese d' Arg�s]
+  [Greek: Eukosm�s, kai d� min ep' okruoenti Kol�n�i]
+  [Greek: Idrusan, ph�goisin ep�rephes akrotat�sin;]
+  [Greek: Hai ra te pasa�n panupertatai errhiz�nto]
+  [Greek: B�mon d' au cherados paran�neon, amphi de phullois]
+  [Greek: Stepsamenoi druinoisi thu�poli�s emelonto.]
+
+  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:
+
+          [Greek: Amphiplakes ernos]
+  [Greek: Ampelou auali�s oxei apekerse sid�r�i,]
+  [Greek: Xesse d' epistamen�s.]
+
+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.
+
+  [Greek: Soi kai Amazonides polemou epithum�teirai]
+  [Greek: Ek kote parrhali�i Ephesou bretas hidrusanto]
+  [817][Greek: Ph�g�i hupo premn�i, telesen de toi hieron Hipp�;]
+  [Greek: Autai d', Oupi anassa, peri prulin �rch�santo.]
+
+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.
+
+  [Greek: Entha The�i pote n�on Amazonides tetuchonto]
+  [Greek: Premn�i hupo ptele�s, peri�sion andrasi thauma.] 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 [Greek: Ampelos], 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][Greek: M� phthones�is, hoti Bakchos em�n philot�ta phulassei.]
+  [Greek: Hotti neos genom�n, hoti kai philos eimi Luaiou.]
+
+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][Greek: �d� gar Phrugi�s hupo deiradi kouros athur�n]
+  [Greek: Ampelos �ex�to neotrephes ernos er�t�n.]
+
+He speaks of his bathing in the waters, and rising with fresh beauty from
+the stream, like the morning star from the ocean.
+
+  [820][Greek: Pakt�l�i pore kai su teon selas, ophra phanei�]
+  [Greek: Ampelos antell�n, hate ph�sphoros--]
+  [Greek: Kosm�sei seo kallos holon Pakt�lion hud�r.]
+
+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 Nymph�que creatum,
+  Fertur in Ismariis Bacchus am�sse 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
+Hecat�us, 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. Agroetas 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]Ampelo�ssa in Syria, and a nation
+in Lybia called Ampeliot�: [Greek: Ampeli�tai de ethnos Libu�s]. 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. [Greek: Ampelos,
+m�chan�, kai akra Mukal�s, �goun orous.] From the words [Greek: �goun
+orous] 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 [Greek: ampelos], 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: [Greek:
+Ampelos--aigialos--Kur�naiois aigialos.] _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]: [Greek: En Didumon
+gualois Mukal�sion ENTHEON hud�r.] I have mentioned that all fountains were
+esteemed sacred, but especially those which had any pr�ternatural 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 [Greek:
+Numph�], 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][Greek: Therma Numphan loutra]. The temple of the Nymph� 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 [Greek: Numphas], Nymphas;
+which was undoubtedly so named from its hot springs: [831][Greek:
+Katarrheitai gar hudati--Numphas]: _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 [Greek: Naiades], 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 [Greek: Numpheion], Nymph�um: 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 Nymph�um. According to
+Marcellinus, it seems to be at Nymph�um 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 pice�. In his pagis hiatus conspicitur terr�, 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
+qu� nullum non animal absumitur. In Athamania was a temple of the Nymphs,
+or [836]Nymph�um; 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]Nymph�um. 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][Greek: T�n Ampelit�n g�n asphalt�d�, t�n en Seleukeiai t�
+Pieriai metalleuomen�n]. 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]Nymph�um, 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]Nymph�um. Pausanias takes notice of a cavern near Platea, which was
+sacred to the Nymphs of Cith�ron: [Greek: Huper de t�s koruph�s, eph' h�i
+ton b�mon poiountai, pente pou malista kai deka hupokatabanti stadious
+NYMPH�N estin antron Kithair�nid�n--MANTEUESTHAI de tas Numphas to archaion
+autothi echei logos.] We find that the Nymphs of this place had been of old
+prophetic. Evagrius mentions a splendid building at Antioch called
+Nymph�um, remarkable [842][Greek: Namat�n plout�i], for the advantage of
+its waters. There was a Nymph�um at Rome mentioned by Marcellinus.
+[843]Septemzodium celebrem locum, ubi Nymph�um Marcus condidit Imperator.
+Here were the Therm� Antonian�. 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 Branchid� 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]. [Greek: Ta men hupo t�s
+Puthias, � D�d�ni�n, � Klariou, � en Branchidais, � en Amm�nos, hupo muri�n
+te all�n theoprop�n proeir�mena, huph' h�n epieik�s pasa g� kat�ikisth�,
+tauta men oudeni log�i tithentai.] As colonies went abroad under the
+influence and direction of their tutelary Deities; those Deities were
+styled [Greek: H�gemones], and [Greek: Arch�getai]: 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][Greek: Se gar
+poi�sato N�leus H�gemon�n.] This Goddess is styled [Greek: poluptolis],
+because this office was particularly ascribed to her: and she had many
+places under her patronage. Jupiter accordingly tells her:
+
+  [846][Greek: Tris deka toi ptoliethra, kai ouk hena purgon opass�.]
+
+  Thrice ten fair cities shall your portion be,
+  And many a stately tower.
+
+Apollo likewise was called [Greek: Oiktist�s] and [Greek: Arch�get�s], from
+being the supposed founder of cities; which were generally built in
+consequence of some oracle.
+
+  [847][Greek: Phoib�i d' espomenoi poleas diemetr�santo]
+  [Greek: Anthr�poi; Phoibos gar aei poliessi phil�dei]
+  [Greek: Ktizomenais; autos de themeilia Phoibos huphainei.]
+
+  '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 �tolia, 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][Greek: Oute poleas
+�ikizon, oude teichea perieballonto--prin an d� para Mante�n akousai
+hekasta.] _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 [Greek: pat�r], 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 Div�m est:
+  Ut Neptunus pater, Liber, Saturnus pater, Mars,
+  Janus, Quirinus, pater, omnes dicamur ad unum.
+
+And not only the Gods, but the Hierophant�, 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 Pater� 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 penultim� product�. 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 Pater�: sic ministros nuncupant
+    Apollinares Mystici.
+  Fratri, Patrique nomen a Ph�bo 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 Phoebicium,
+  Qui Beleni �dituus,
+  Stirpe satus Druid�m,
+  Gentis Armoric�.
+
+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][Greek: Amphi de daiomenois eurun choron est�santo,]
+  [Greek: Kalon I�pai�on', I�pai�ona Phoibon]
+  [Greek: Melpomenoi.]
+
+It was originally an Egyptian dance, in honour of Hermes, and practised by
+the Patar�, 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][Greek: Amudis de neoi Orph�os an�g�i]
+  [Greek: Ekairontes B�tarmon enoplion orch�santo,]
+  [Greek: Kai sakea xipheessin hupektupon.]
+
+[Greek: B�tarmos] 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 Petaurist�, 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, qu� valido saliunt excussa petauro:
+  Membraque _per flammas orbesque_ emissa flagrantes,
+  Delphin�mque suo per inane imitantia motu,
+  Et viduata volant pennis, et in a�re ludunt.
+
+I have shewn, that the Pater�, 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 [Greek: petra],
+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][Greek: Peri gar ton
+Kronion LOPHON agetai ta Olumpia]) was of old termed Petra, as relating to
+oracular influence. Hence Pindar, speaking of I�mus, 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
+I�mus a double portion of prophetic knowledge_.
+
+  [863][Greek: Hikonto d' hups�loio Petran]
+    [Greek: Alibatou Kroniou,]
+  [Greek: Enth' hoi �pase th�sauron]
+    [Greek: Didumon MANTOSYNAS.]
+
+The word [Greek: �libatos], 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. [Greek: �libatos] 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][Greek: Leuran Molpidos petran]: and the Pytho at Delphi is by
+Pindar styled Petra�ssa: [866][Greek: Epei Petraessas elaun�n hiket' ek
+Puth�nos]. 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 Petr� Macr�, Petr� Cecropi�.
+
+  [868][Greek: Akoue toinun, oistha Kekropias petras,]
+  [Greek: Prosborrhon antron, as Makras kikl�skomen.]
+
+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 [Greek: lithos]; 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][Greek: Peri de tou H�liou hoi
+phusikoi phasin, h�s lithos kaleitai ho H�lios. Kai Anaxagorou genomenon
+Euripid�n math�t�n, Petron eir�kenai ton H�lion dia t�n prokeimen�n.]
+
+  [Greek: Ho gar Makarios, k' ouk oneidiz� tuchas,]
+  [Greek: Dios pephuk�s, h�s legousi, Tantalos,]
+  [Greek: Koruph�s hupertellonta deimain�n PETRON,]
+  [Greek: Aeri potaitai, kai tinei taut�n dik�n.]
+
+The same Scholiast quotes a similar passage from the same writer, where the
+Sun is called Petra.
+
+  [872][Greek: Moloimi tan ouranou mesan]
+  [Greek: Chthonos te tetamenan ai�r�masi petran,]
+    [Greek: Alusesi chruseais pheromenan.]
+
+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 Clazomen�; 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 I�mus 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 �gospotamos 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 e� caus� colitur
+hodieque modicus quidem (lapis), sed quem in medio terrarum casurum
+Anaxagoras pr�dixisse 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 [Greek:
+�libatoi Petrai]; which Elibatos the Greeks derived from [Greek: bain�]
+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][Greek: Kor�i d' helen]
+[Greek: Atan huperoplon,]
+[Greek: Tan hoi pat�r huperkremase,]
+[Greek: Karteron aut�i lithon]
+[Greek: Ton aei menoin�n kephalas balein]
+[Greek: Euphrosunas alatai.]
+
+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]Alc�us, Aleman, and other writers, his punishment consisted
+in having a stone hanging over his head; which kept him in perpetual fear.
+What is styled [Greek: lithos], was I make no doubt originally Petros;
+which has been misinterpreted a stone. Tantalus is termed by Euripides
+[Greek: akolastos t�n gl�ssan], 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]. [Greek: O Tantalos euseb�s kai theosept�r �n Hiereus, kai
+philanthr�piai ta t�n the�n must�ria tois amu�tois husteron eip�n,
+exebl�th� tou hierou katalogou]. 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][Greek: Enioi akouousi ton lithon epi tou h�liou--kai
+ep��reisthai autou (Tantalou) ton h�lion, huph' �i deimatousthai, kai
+katapt�ssein]. And again, [Greek: Peri de tou h�liou hoi phusikoi legousin,
+h�s lithos] (it should be [Greek: petra]) [Greek: kaleitai ho h�lios].
+_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 Petr�us 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 [Greek:
+Petraioi], Petr�i. We read of[883] [Greek: Mithras, ho theos ek petras],
+_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 Petr�. 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 [Greek: Theoi Petraioi], and [Greek: Patr�isi].
+Pindar speaks of Poseidon Petraios;[887] [Greek: Pai Poseid�nos Petraiou]:
+under which title Neptune was worshipped by the Thessalians: but the latter
+was the more common title. We meet in Pausanias with Apollo Patro�s, and
+with [888][Greek: Zeus Meilichios], and [Greek: Artemis Patr�ia]; also
+[889]Bacchus [Greek: Patr�ios], Zeus Patro�s, 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 [Greek: theoi Patr�ioi], 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][Greek: AGLIB�L� KAI MALACHB�L�]
+[Greek: PATR�OIS THEOIS.]
+
+Cyrus, in his expedition against the Medes, is represented as making vows
+[891][Greek: Hestiai Patr�iai, kai Dii Patr�i�i, kai tois allois Theois].
+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][Greek: Omphai�i peri Petr�i]
+  [Greek: Eiseti n�piachoio chorous hidrusato Bakchou].
+
+At Patara, in Lycia, was an oracular temple: and Patr�, in Achaia, had its
+name from divination, for which it was famous. Pausanias mentions the
+temple, and adds, [893][Greek: Pro de tou Hierou t�s D�m�tros esti
+p�g�--manteion de entautha estin apseudes.] _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], [Greek:
+Ompai]: at the temple of Adorus[896], Adorea. Those made in honour of
+Ham-orus had the name of [897]Homoura, Amora, and Omorit�. Those sacred to
+Peon, the God of light, were called [898]Piones. At Cha-on, which signifies
+the house of the Sun, [899]Cauones, [Greek: Chau�nes]. From Pur-Ham, and
+Pur-Amon, they were denominated Puramoun, [900][Greek: Puramoun]. 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][Greek: Pitura], Pitura. One of the titles of the Sun was El-Aphas,
+Sol Deus ignis. This El-aphas the Greeks rendered Elaphos, [Greek:
+elaphos]; 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 [Greek:
+elaph�bolos], 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 [Greek: Elaphoi], Elaphoi. In Athen�us we have an account of their
+composition, which consisted of fine meal, and a mixture of sesamum and
+honey. [903][Greek: Elaphos plakous dia staitos kai melitos kai s�samou.]
+
+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, [Greek: bous]; but, in the
+accusative, more truly boun, [Greek: boun]. Hesychius speaks of the Boun,
+and describes it, [Greek: eidos pemmatos kerata echontos]; _a kind of cake,
+with a representation of two horns_. Julius Pollux mentions it after the
+same manner: [Greek: boun, eidos pemmatos kerata echontos]; _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][Greek: Boun ethuse--ek melitos kai alphit�n]. _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][Greek: pr�tos boun ethuse:] _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
+[Hebrew: KWNYM], Cunim. The Seventy translate it by a word of the same
+purport, [Greek: Chau�nas], Chauonas; of which I have before taken notice:
+[908][Greek: M� aneu t�n andr�n h�m�n epoi�samen aut�i Chau�nas. ktl.]
+
+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. [Greek: Haide gunaikes
+perithemenai schoinia en tais hodois enkath�ntai thumi�sai ta PITYRA; hotan
+de tis aut�n aphelkotheisa hupo tinos t�n paraporeuomen�n koim�th�i, t�n
+pl�sion oneidizei, hoti ouk �xi�tai, h�sper aut�, oute to schoinion aut�s
+dierrhag�]. This is a translation from an Hebrew or Chald�ic original; and,
+I should think, not quite accurate. What is here rendered [Greek:
+gunaikes], should, I imagine, be [Greek: parthenoi]; 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][Greek: Alla kai thugateras hoi epiphanestatoi
+tou ethnous anierousi parthenous, hais nomos esti, kataporneutheisais polun
+chronon para t�i The�i meta tauta dedosthai pros gamon; ouk apaxiountos t�i
+toiaut�i sunoikein oudenos.] _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: [Greek: Endon Patrik�n Heort�n Pher�]. How can [Greek: Heort�
+Patrik�] 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][Greek: Boun diachruson himati�i melani bussin�i peribalontes epi
+penthei t�s Theou deiknuousin (hoi Aiguptioi)]. _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, [Greek:
+Heort� Patrik�] 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 [Greek: aporrhoiai], 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][Greek: � Sol�n, Sol�n, Hell�nes este paides aei, ger�n de Hell�n ouk
+esti, neoi te psuchas hapantes; oudemian gar en heautois echete palaian
+doxan, oude math�ma chron�i polion ouden]. 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][Greek: Enthende egeneto hekastos t�n the�n, eite d' aei �san pantes,
+hokoioi de tines ta eidea, ouk �pisteato mechri hou pr��n te kai chthes,
+h�s eipein log�i.] He attributes to Homer, and to Hesiod, the various names
+and distinctions of the Gods, and that endless polytheism which prevailed.
+[919][Greek: Outoi de eisi, hoi poi�santes theogonian Hell�si, kai toisi
+Theoisi tas ep�numias dontes, kai timas te kai technas dielontes, kai eidea
+aut�n s�m�inantes.] 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 Coelo 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][Greek: H�lie pangenetor, panaiole, chruseophenges.]
+
+He was in Thrace esteemed, and worshipped as Bacchus, or Liber. [923]In
+Thraci� Solem Liberum haberi, quem illi Sebadium nuncupantes magn�
+religione celebrant: eique Deo in colle [924]Zemisso �des dicata est specie
+rotund�. In short, all the Gods were one, as we learn from the same Orphic
+Poetry:
+
+  [925][Greek: Heis Zeus, heis A�des, heis H�lios, heis Dionusos,]
+  [Greek: Heis theos en pantessi.]
+
+Some Deities changed with the season.
+
+  [926][Greek: �elion de therous, metop�r�s d' habron Ia�.]
+
+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][Greek: Ton
+Osirin hoi men Serapin, hoide Dionuson, hoide Plout�na, tines de Dia,
+polloide Pana nenomikasi]. _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 [Greek:
+polutheot�s] Gentium, quanta fuit Deorum [Greek: polu�numia]. 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][Greek: Plout�n, Persephon�, D�m�t�r, Kupris, Er�tes,]
+  [Greek: Trit�nes, N�reus, T�thus kai Kuanochait�s,]
+  [Greek: Herm�s th', H�phaistos te klutos, Pan, Zeus te, kai Her�,]
+  [Greek: Artemis, �d' Hekaergos Apoll�n, heis Theos estin.]
+
+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 �gyptus 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][Greek: Pana kal�, krateron Nomion, kosmoio te sumpan,]
+  [Greek: Ouranon, �de thalassan, ide chthona pambasileian,]
+  [Greek: Kai pur athanaton, tade gar mel� esti ta Panos.]
+  [Greek: Kosmokrat�r, aux�ta, phaesphore, karpime Paian,]
+  [Greek: Antrochares, barum�nis, AL�TH�S ZEUS HO KERAST�S.]
+
+More generally it was conferred upon Jupiter:
+
+  [932][Greek: Zeus estin aith�r, Zeus de g�, Zeus d' Ouranos;]
+  [Greek: Zeus toi ta panta.]
+
+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][Greek: Poseid�ni d' hup�ret�n es ta manteumata
+einai Purk�na]. He mentions a verse to the same purpose. [Greek: Sun de te
+Purk�n amphipolos klutou Ennosigaiou.] 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] [Greek: Kluthi, Poseidaon]----
+  [Greek: Ourani�n, Makar�n te The�n pater, �de kai andr�n.]
+
+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
+[Greek: H�rakl�s], 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][Greek: Astrochit�n H�rakles, Anax puros, Orchame kosmou,]
+  [Greek: Huia Chronou Lukabanta du�dekam�non heliss�n,]
+  [Greek: Hippeu�n helik�don holon polon aithopi disk�i,]
+  [Greek: Kuklon ageis meta kuklon]----
+  [Greek: Ombron ageis pherekarton, ep' eu�dini de gai�i]
+  [Greek: �eri�s ��on ereugetai ardmon eers�s.]----
+  [Greek: B�los ep Euphr�tao, Libus kekl�menos Amm�n,]
+  [Greek: Apis ephus Neil�ios Araps Kronos, Assurios Zeus.]----
+  [Greek: Eite Sarapis ephus Aiguptios, anephalos Zeus,]
+  [Greek: Ei Chronos, ei Phaeth�n polu�numos, eite su Mithr�s,]
+  [Greek: �ELIOS BABYL�NOS, en Helladi DELPHOS APOLL�N.]
+
+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. [Greek: Kai gar paida, kai presbut�n, kai andra graphousin
+auton.] 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, [Greek:
+Aphroditos:] [938][Greek: p�g�nian andros t�n Theon esch�matisthai en
+Kupr�i.] The same is mentioned by Servius: [939]Est etiam in Cypro
+simulacrum _barbat�_ Veneris, corpora et veste muliebri, cum sceptro, et
+natur� virili, quod [Greek: Aphroditon] vocant. She was also looked upon as
+prior to Zeus, and to most other of the Gods. [940][Greek: Aphrodit� ou
+monon Ath�nas, kai H�ras, alla kai DIOS esti presbutera.] 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, De�mque
+  Progenitor, _Genetrixque De�m_; Deus unus et idem.
+
+Synesius speaks of him in nearly the same manner.
+
+  [943][Greek: Su pat�r, su d' essi m�t�r,]
+  [Greek: Su d' ars�n, su de th�lus.]
+
+And the like character is given to the antient Deity [Greek: M�tis].
+
+  [944][Greek: Ars�n men kai th�lus ephus, polu�nume M�ti.]
+
+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][Greek: Zeus ars�n geneto, Zeus ambrotos epleto Numph�,]
+  [Greek: Zeus puthm�n gai�s te kai ouranou asteroentos.]----
+  [Greek: Zeus pontou rhiza, Zeus] [946][Greek: H�lios, �de Sel�n�,]
+  [Greek: Zeus Basileus, Zeus autos hapant�n archigenethlos]----
+  [Greek: Kai M�tis, pr�tos genet�r kai Er�s poluterp�s.]
+  [Greek: Panta gar en Z�nos megal�i tade s�mati keitai.]
+  [Greek: Hen kratos, heis Daim�n, genetai megas archos hapant�n.]
+
+Whom he meant under the title of Zeus, he explains afterwards in a solemn
+invocation of the God Dionusus.
+
+  [947][Greek: Kekluthi t�leporou din�s helikaugea kuklon]
+  [Greek: Ouraniais strophalinxi peridromon aien heliss�n,]
+  [Greek: Aglae ZEU, DIONYSE, pater pontou, pater ai�s,]
+  [Greek: H�lie, pangenetor, panaiole, chruseophenges.]
+
+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 De�m 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 �thiopes,
+Ariique, prisc�que doctrin� pollentes �gyptii, 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 nomin�runt:
+Arabes vero eundem Orachal et Adon�um: alii Ly�um, Erebinthium, Sabazium;
+Laced�monii 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] [Greek: Kata theion d�lonoti chr�smon.] Eusebii Chron. p. 10. See also
+Syncellus.
+
+[4] [Greek: Aiguptous--pros all�lous tai rh�mati Amoun chr�sthai.] Isis et
+Osiris. p. 355.
+
+[5] [Greek: Ho de sumbal�n tois apo t�n adut�n heur�theisin apokruphois
+AMMOUEN�N grammasi sunkeimenois, ha d� ouk �n pasi gn�rima, t�n math�sin
+hapant�n autos �sk�se; kai telos epitheis t�i pragmateiai ton kat' archas
+muthon kai tas all�gorias ekpod�n poi�samenos, ex�nusato t�n prothesin.]
+Euseb. Pr�p. Evang. l. 1. c. 9. p. 32.
+
+[6] He makes it exceed the �ra 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 [Greek: Hieron Omanou].
+
+[10] Et Solem et calorem [Hebrew: HMH] 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, Cam�, 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. [Greek: �ron ei�thasi Kaimin prosagoreuein].
+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 Afric� diu cultus. Bochart. Geog. Sac. l. 1. c. 1.
+p. 5.
+
+    [Greek: Amm�na Libues ton Dia prosagoreuousi, kai out� tim�si; kai gar
+        kai]
+  [Greek: phaistos en tois Lakedaimonikois epiball�n ph�si,]
+          [Greek: Zeu Libu�s Amm�n, kerat�phore, kekluthi Manti.]
+                  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, [Greek: Chronou pollou diexelthontos, eputhonta ek t�s Aiguptou
+apikomena ta ounomata ta ton the�n t�n all�n, Dionusou de husteron poll�i
+eputhonto.] 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 �gyptiorum [Greek: Kn�ph] esse
+Phoenicum [Greek: Agathodaimona], vel secundum Mochum, [Greek: Chous�ra].
+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] [Greek: Chouson men ouden eblapsen ho kronos. Aithiopes gar, h�n
+�rxen, eti kai nun hupo heaut�n te kai t�n en t�i Asiai pant�n, CHOUSAIOI
+kalountai.] Josephus. Ant. Jud. l. 1. c. 6. � 2.
+
+[24] Euseb. Pr�p. Evang. l. 1. c. 10. p. 39.
+
+[25] Sanchoniathon apud eundem. Ibid.
+
+See Michaelis Geographia Hebr�or. Extera. p. 2.
+
+[26] [Greek: Ho pr�tos oik�sas t�in Mestraian ch�ran, �toi Aigupton,
+Mestra�m, ebasileusen en aut�i t�i Mestraiai.] Euseb. Chron. p. 17.
+
+[Greek: Mestra�m] of the LXX.
+
+Josephus calls the country of Egypt Mestra. [Greek: T�n gar Aigupton
+Mestr�n, kai Mestraious tous Aiguptious hapantas, hoi taut�n oikountes,
+kaloumen.] Ant. Jud. l. 1. c. 6. � 2.
+
+[27] Apud Euseb. Pr�p. Evan. l. 1. c. 10. p. 36.
+
+Hierapolis of Syria, was called Magog, or rather the city of Magog. It was
+also called Bambyce. Coele (Syria) habet--Bambycen, qu� alio nomine
+Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. � 19. p. 266.
+
+[28] Genesis. c. 10. v. 8, 9. Hence called [Greek: Nebr�d ho kun�gos, kai
+Gigas, Aithiops.]--Chronicon Paschale. P. 28.
+
+[29] [Greek: Pr�ton genesthai Basilea Al�pon en Babul�ni Chaldaion.] Euseb.
+Chron. p. 5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.
+
+[Greek: En tois astrois tou ouranou etaxan (ton Nebr�d), kai kalousin
+�ri�na.] Cedrenus. p. 14.
+
+[Greek: Egenn�th� de kai allos ek t�s phules tou S�m (Cham), Chous
+onomasti, ho Aithiops, hostis egenn�se ton Nebr�d, Giganta, ton t�n
+Babul�nian ktisanta, hon legousin hoi Persai apothe�thenta, kai genomenon
+en tois astrois tou ouranou, hontina kalousin �ri�na.] Chronicon Paschale.
+p. 36.
+
+[30] Homer. Odyss. l. [Lambda] 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. Oedipus. act 2. v. 436.
+
+[38] Sylv�. l. 1. carm. 2. v. 226.
+
+Dionysius of the Indian Camarit�:
+
+  [Greek: Z�mata, kai Nebridas epi st�thessi balontes,]
+  [Greek: Euoi Bakche legontes.] V. 703.
+
+At the rites of Osiris, [Greek: Kai gar nebridas perikathaptontai (hoi
+Aiguptioi) kai thursous phorousi ktl.] Plutarch Isis et Osir. p. 364.
+
+[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit
+Atticas--Nebridarum familiam pellicul� cohonestavit hinnulea.
+
+[40] Nimrod built Babylon; which is said to have been the work of Belus.
+[Greek: Babul�n'--eir�tai d' upo B�lou]. Etymologicum Magnum.
+
+Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l.
+23.
+
+Here was a temple, styled the temple of Belus.
+
+[41] Eusebius. Pr�p. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.
+
+[42] See also the Ph�drus of Plato: [Greek: �kousa toinun peri Naukratin
+t�s Aiguptou ktl.]
+
+[43] Anthologia. l. 1. 91. l. 1. 29.
+
+[44] Eusebius. Pr�p. 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 Ach�menias urbes pater Orchamus; isque
+  Septimus a prisci numeratur origine Beli.
+                  Ovid. Metamorph. l. 4. v. 212.
+
+[48] Eusebii Pr�p. Evang. l. 1. c. 10. p. 36.
+
+[49] Gruter. v. 1. 37. n. 4, 5, 6.
+
+[50] Damascius apud Photium. c. 242.
+
+[51] [Greek: Al�ros], Alorus, the first king who reigned. Syncellus. p. 18.
+
+[Greek: Halia], Halia, was a festival at Rhodes in honour of the Sun, to
+whom that Island was sacred. [Greek: Rhodioi ta Halia tim�sin.] Athen�us.
+l. 13. p. 561. The first inhabitants were styled Heliad�. Diodorus Sic. l.
+5. p. 327. And they called the chief temple of the Deity [Greek: Halion],
+Halion. Eustath. ad Hom. Odyss. [Zeta]. 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.
+
+C�litum 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 Camoena was rendered
+Casmoena.
+
+[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. [Greek: Hupokeintai de t�i akropolei hoi te limenes, kai
+ho K�TH�N.]--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 [Greek: Aithops]:
+
+[Greek: Hippeu�n helik�don holon polon AITHOPI DISK�I.] Nonnus. l. 40. v.
+371.
+
+[Greek: Aithiopaida Dionuson. Anakre�n. alloi ton oinon. alloi t�n
+Artemin.] Hesychius. Altered to [Greek: Aithopa paida] by Albertus.
+
+[65] The Egyptian Theology abounded with personages formed from these
+emanations, who, according to Psellus, were called Eons, [Greek: Z�nes],
+[Greek: Az�nes]. 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. [Omicron]. v. 690. [Greek: Ho enthermos, kai pur�d�s.]
+Hesychius.
+
+[69] [Greek: �th kardia.] 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] Athenagor� Legatio. p. 293.
+
+Proserpine ([Greek: Kora]) was also called Athela, ibid.
+
+[74] Apollonius Rhodius. l. 3. v. 52.
+
+[75] Homer. Iliad. [Kappa]. v. 37.
+
+[76] Homer. Iliad. [Psi]. v. 94.
+
+[77] Homer. Odyss. [Xi]. 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 Heph�stia.
+
+[80] Universa vero gens (�thiopum) �theria 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 Lyci� comitantur ab alt�.
+  Or, Clarus et Ethemon. �neis. 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] [Greek: Ada, h�don�; kai hupo Babul�ni�n h� �ra.] 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, [Greek: t�n katastikton tois astrois tiaran.]
+Julian. Orat. 5. p. 179.
+
+[97] Podalia, Choma, pr�fluente Adesa. Plin. l. 5. c. 17.
+
+It was compounded, also, Az-On. Hence [Greek: Az�nes] 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] [Greek: T�n MONADA tous andras onomazein Apoll�na.] 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 Pal�stina. 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 Oeta. 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
+[Greek: Ass�ros], and [Greek: Ass�ron]. 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.
+
+  [Greek: Asi�i en leim�ni Ka�striou amphi reethra.] Homer. Iliad. [Beta].
+      v. 461.
+
+Of these parts see Strabo. l. 13. p. 932.
+
+[107] [Greek: Hierapolis--therm�n udat�n poll�n pl�thousa, apo tou hiera
+polla echein.] Stephanus Byzant.
+
+[108] [Greek: Hierapolis, hopou ta therma hudata, kai to Plout�nion, amph�
+paradoxologian tina echonta.] Strabo. l. 13. p. 933.
+
+[109] Damascius apud Photium in Vit� Isidor. c. 242.
+
+[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.
+
+[Greek: Acharaka, en �i to Plout�nion, echon kai alsos poluteles, kai ne�n
+Plout�nos te kai H�ras kan to CHAR�NION antron huperkeimenon tou alsous,
+thaumaston t�i phusei.] 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 pr�ter hominem c�teris animantibus: nonnunquam et
+homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii
+Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same:
+[Greek: Thumbria, par' h�n Aornon esti sp�laion hieron, CHAR�NION
+legomenon, olethrious echon apophoras.] l. 14. p. 943.
+
+[112] [Greek: Hapanta men oun ta t�n Pers�n hiera kai M�doi kai Armenioi
+tetim�kasi; ta de t�s Ana�tidos diapheront�s Armenioi.] 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. [Greek: Peri
+Arb�la de esti kai D�m�trias polis, eith' h� tou naphtha p�g�, kai to pura,
+kai to t�s Anaias,] (or [Greek: Ana�tidos]) [Greek: hieron]. 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] [Greek: Esti kai Al�sion pedion t�s �peirou, hina p�gnutai halas.]
+Stephanus Byzantinus.
+
+[116] Pausanias. l. 8. p. 618.
+
+[117] Athanasius, who was of Egypt, speaks of the veneration paid to
+fountains and waters. [Greek: Alloi potamous kai kr�nas, kai pant�n malista
+Aiguptioi to hud�r protetim�kasi, kai theous anagoreuousi.] Oratio contra
+Gentes. p. 2. Edit. Commelin.
+
+[118] It was an obsolete term, but to be traced in its derivatives. From
+Ees-El came [Greek: Asulon], 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 [Greek: Lousa]. Pausanias says, [Greek: hud�r
+psuchrotaton parechetai potam�n.] 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, qu� nunc Callirrho� dicitur, ubi
+aqu� calid� in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.
+
+[Greek: H�r�d�s tois kata Kallirrho�n thermois ekechr�to.] Josephus de B.
+J. l. 1. c. 33.
+
+Alesa, urbs et fons Sicili�. 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. [Greek: �n de kai I�ann�s baptiz�n en Ain�n engus
+Saleim;] 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 [Greek: azomai], veneror; [Greek: az�, x�rain�]; [Greek:
+azaleon, thermon]; [Greek: aza, asbolos]; [Greek: az�pes, ai x�rai ek t�s
+the�rias]. Hesychius.
+
+[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vit�
+Pythagor�.
+
+[Greek: Zan Kronou]. Lactantii Div. Institut. l. 1. c. 11. p. 53.
+
+[Greek: Zan, Zeus]. Hesychius.
+
+[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1.
+v. 11. Solis Fons.
+
+[138] Relandi Pal�stina. 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.
+
+[Greek: Zana, Zona, Xoana;] 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 grati�, 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 [Hebrew: SHND], s�vire. De Idol. l. 1. c.
+22. p. 168.
+
+[147] Macrobii Saturn. l. 3. c. 8. p. 282.
+
+Hence, perhaps, came [Greek: z�ein] and [Greek: z�n] to live: and [Greek:
+z�on], animal: and hence the title of Apollo [Greek: Z�nodot�r].
+
+[148] Tertullian. Apolog. c. 24.
+
+[149] [Greek: Dousar�] (lege [Greek: Dousar�s]) [Greek: skopelos kai
+koruph� hups�lotat� Arabias; eir�tai d' apo tou Dousarou. Theos de houtos
+para Arapsi kai Dachar�nois tim�menos.] Stephanus Byz.
+
+[Greek: Dous], Dous, is the same as Deus. [Greek: Dous-Ar�s], Deus Sol.
+
+[150] [Greek: Dus�ron kaleomenon ouros]. Herod. l. 5. c. 17.
+
+[151] Agathias. l. 2. p. 62.
+
+[152] [Greek: To onoma touto Thrakon h� Bendis; hout� kai Thrakos theologou
+meta t�n poll�n t�s Sel�n�s onomat�n kai t�n Bendin eis t�n theon
+anapempsantos].
+
+  [Greek: Plout�n� te, kai Euphrosun�, Bendis te krataia].
+    Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.
+
+[153] Plutarch. in Artaxerxe. p. 1012.
+
+[154] Virgil. �neis. l. 3. v. 80.
+
+Majorum enim h�c erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex:
+unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.
+
+[155] [Greek: Hoi d' Hiereis to palaion men dunastai tines �san.] 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. [Greek: �n ho Hiereus kurios t�n pant�n.] Strabo. l.
+12. p. 838.
+
+[157] Etymologicum Magnum.
+
+[Greek: Kunad�s Poseid�n Ath�n�isin etimato.] Hesychius.
+
+[158] Genesis. c. 14. v. 19. [Hebrew: AL `LYWN QNH SHMYM].
+
+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.
+
+[Greek: Parakeitai t�i er�m�i Arabiai h� Chaldaia ch�ra.] 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 [Greek: Sonch�s] 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.
+
+Pat�cion 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 Asampat�; a nation upon the M�otis. 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 [Hebrew: AWR] of the Chaldeans.
+
+[174] Proclus in Tim�um. 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. Luc� Viecampii Hist. Mission. Evangel. in
+India, 1747. c. 10. �. 3. p. 57.
+
+[175] Eubebius. Pr�p. 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. �neid. l. 1.
+
+[177] Theoph. ad Antolycum. l. 3. p. 399. [Greek: M� gin�skontes, m�te tis
+estin ho Kronos, m�te tis estin ho B�los.] 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 [Greek: Kranaia],
+Cran�a. 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 [Greek: Oupis]. Pal�phatus. 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 [Greek: Ouraion].
+
+[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 ort� sunt opiniones, et sententi�; 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. �lian. l. 10. c. 31. of
+the Asp.
+
+Herodotus. l. 2. c. 74.
+
+[189] 1 Samuel. c. 28. v. 7. [Hebrew: B`LT AWB].
+
+[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, [Greek: Baitulos]. l. 1.; and, in another part,
+Abadir Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur
+devor�sse pro Jove, quem Gr�ci [Greek: Baitulon] 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 Natur� 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:
+
+[Greek: �pi anassa, pura prothuros, pur pro t�n thur�n]. Hesychius.
+
+[Greek: T�n Artemin Thrakes Bendeian, Kr�tes de Diktunan, Lakedaimonioi de
+Oupin (kalousi.)] Pal�phatus. c. 32. p. 78.
+
+[194] Callimachus. Hymn to Diana. v. 204.
+
+[195] Sidonius Apollinaris. Carm. 9. v. 190.
+
+[196] [Greek: Ain�n engus tou Saleim]. Eusebius de locorum nominibus in
+sacr� Script. Ain On, tons solis. Salim is not from Salem, peace; but from
+Sal, the Sun, the Sol of the Latines. Salim, Aqu� solis; also Aqu� sals�.
+
+[197] St. John. c. 3. v. 23.
+
+[198] Pythagoras used to swear by [Greek: tetraktun pagan aennaou phuse�s].
+See Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2.
+c. 1. p. 135.
+
+[Greek: Kai p�g� p�g�n, kai p�g�n peiras hapas�n]. 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 d�mons; 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, qu� pr�bet aquas, Dea grata Camoenis. 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] [Greek: Nason Sikelan]. Theocritus. Idyll. 1. v. 124.
+
+  [Greek: Gunaika te th�sato mazon]. Homer II. [Omega]. v. 58.
+
+[Greek: Skuth�n es oimon, abaton eis er�mian]. �schyl. 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, Barptolem�us, &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 Eliss� Tyri�, quam quidam Dido autumant. Velleius Paterculus. l. 1.
+
+Elisa, quamdiu Carthago invicta fuit, pro De� 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, [Greek: oikos kuriou], or [Greek: kuriak�]; as a feminine, answering
+to the house of our Lady. [Greek: Apo orous Sarabatha]. Epiphanius de vitis
+Prophetar. p. 248. See Relandi Pal�stina. 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-Am� (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 [Greek: Kureskarta] the city of Kuros, the Sun. Stephanus Byzant.
+Manakarta, [Greek: Dadokarta, Zadrakarta]. See Bochart. not� 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 [Greek: Ath�na] 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 [Greek:
+Ath�n�], after the Ionian manner. [Greek: T�s pole�s (Sa�t�n) Theos
+arch�gos estin, Aiguptisti men t' ounoma N��th, Hell�nisti de, h�s ho
+ekein�n logos, Ath�na]. Plato in Tim�o. 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 [Greek: S�g�r]
+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, [Hebrew: HWSH`], Hoshea, is in
+Joshua. c. 1. v. 1. [Hebrew: YHWSH`] Jehoshua: and in the Acts, c. 7. v.
+45. Jesus, [Greek: I�sous]. 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, [Greek: Beelzeboul], 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: [Greek: Hell�nes de eis H�phaiston
+metalambanousi ton Phtha.] 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 [Greek: �m�pha]; by Iamblichus, [Greek: �m�ph. Kat' all�n
+de taxin prostattei theon �m�ph]. Sect. 8. c. 3. p. 158.
+
+Hemeph was properly Ham-Apha, the God of fire.
+
+It was also rendered Camephis, [Greek: Kam�phis], and [Greek: Kam�ph�],
+from Cam-Apha. Stob�us from Hermes.
+
+By Asclepiades, [Greek: Kam�phis], or [Greek: Km�phis]. [Greek: Kam�phin
+ton h�lion einai ph�sin auton ton d�pou ton noun ton no�toun]. Apud
+Damascium in vita Isidori. Photius.
+
+[221] Iamblichus. Sect. 8. c. 3. p. 159.
+
+Hence [Greek: hapt�], incendo: also Aptha, an inflammation, a fiery
+eruption.
+
+[Greek: Aphtha, h� en stomati helk�sis]. Hesychius.
+
+[Greek: Aphtha, legetai exanth�mat�n eidos kl.] 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 [Greek: Aphneios], as some read it.
+
+In like manner [Greek: Aphthala kai Aphthaia, Hekat�]. Stephanas
+Byzantinus.
+
+[227] C�lius Rhodig. l. 8. c. l6. [Greek: Aph�t�r, ho en tois Delphois
+theos]. Auctor Antiquus apud Lilium Gyraldum. Syntag. 7.
+
+[228] These towers were oracular temples; and Hesychius expressly says,
+[Greek: Aph�toreia, manteia. Aph�toros, proph�teuontos]. Hesychius. [Greek:
+Aph�toros Apoll�nos]. Iliad. l. [Alpha]. v. 404. [Greek: Proph�teuontos kai
+manteuomenou]. Schol. ibid.
+
+[229] See Hoffman. Lexic.
+
+[230] Plutarch. Numa. vol. 1. p. 68. [Greek: Hud�r hieron apodeixai tais
+Hestiaisi parthenois].
+
+  Nec tu aliud Vestam, quam vivam intellige flammam.
+                  Ovid. Fasti. l. 6. v. 291.
+
+[231] [Greek: Phratoras, tous t�s aut�s metechontas Phratrias, sungeneis.]
+Hesychius.
+
+[Greek: Apatouria, heort� Ath�n�isin.] Hesychius. Apaturia is compounded of
+Apatour, a fire-tower. Phrator is a metathesis for Phar-Tor, from Phur,
+ignis. So Pr�tor and Pr�torium 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. [Alpha]. 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 Hesti�otis. Strabo. l. 9. p. 668.
+
+  [Greek: Pai Rheas, ha ge Prutaneia lelonchas, Hestia.]
+                  Pindar. Nem. Ode 11. v. 1.
+
+[236] Philo apud Eusch. Pr�p. Evang. l. 1. c. 10.
+
+Arabibus Sol Talos, [Greek: Talos], 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. Syri�. p. 5. Syria Scham appellata. Dividitur Syria in
+quinque pr�fecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.
+_Syri�_, 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. [Greek: Suros gar
+ho h�lios], the same as [Greek: Seirios]. Pers� [Greek: Sur�] Deum vocant.
+Lilius Gyraldus. Syntag. 1. p. 5. [Greek: Suria thea], i.e. Dea Coelestis.
+Syria is called at this day Souristan. Souris from Sehor, Sol, [Greek:
+Seirios] 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 Coelestis, or Coelorum: which El Samen was changed by the
+Romans to �lia Zamana.
+
+[243] [Greek: Histeon de hoi Chaldaios apo tou S�m katagontai, ex hou kai
+ho Abraam]. Syncelli Chronograph, p. 98.
+
+[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.
+
+[245] [Greek: Ek t�s phul�s tou S�m Chous onomati, ho Aithiops]. Chron.
+Paschal. p. 36.
+
+[246] [Greek: Heteros de huios tou S�m--onomati Mestrae�m]. Theophilus ad
+Autolyc. l. 2. p. 370.
+
+[247] Alii Shemi filium faciunt Canaanem. Relandi Pal�stina. 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,
+Saman�i, Samonacodoma.
+
+[249] Orphic. Hymn. 33.
+
+[250] Orphic. Hymn. 7. So [Greek: Elthe Makar], to Hercules, and to Pan.
+[Greek: Kluthi Makar], to Dionusus. Also, [Greek: Makar N�reus. Kluthi,
+Makar, Ph�n�n], to Corybas the Sun.
+
+[251]
+
+  [Greek: Melpon d' hoploter�n Makar�n genesin te, krisin te].
+                  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.
+
+[Greek: To Turkaion oros, kai Makaria]. Diodorus Sic. l. 3. p. 173.
+
+[253] Cyprus was called [Greek: Makaria], with a town of the same name.
+Ptolem.
+
+Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,
+�thiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.
+2. c. 7. p. 209.
+
+[Greek: Hosson Lesbos ano Makaros edos entos eergei]. Homer. Iliad.
+[Omega]. 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. [Greek: Makariai]. Steph. Byzant.
+
+[Greek: Makar], 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. [Greek: Makar ho Krinakou]. Schol. in Homer.
+Iliad. [Omega]. v. 544.
+
+[257] [Greek: Hoi Sannoi, hous proteron elegon Makr�nas.] Strabo. l. 12.
+
+Sanni, [Greek: Sannoi], means Heliad�, the same as Macarones. [Greek:
+Makr�nes], near Colchis, [Greek: hoi nun Sannoi]. Stephanus Byzant.
+
+[258] The same as the Cadmeum. [Greek: Makar�n n�sos, h� akropolis t�n en
+Boi�tiai Th�b�n to palaion, h�s ho Parmenid�s]. Suidas.
+
+Diodorus Siculus. l. 5. p. 347. [Greek: Makar�n n�soi], near Britain and
+Thule. Scholia in Lycophron. v. 1200.
+
+  [Greek: Haid' eisin Makar�n n�soi, tothi per ton ariston]
+  [Greek: Z�na, The�n basil�a, Rhe� teke t�id' eni ch�r�i].
+
+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. [Greek: Entha prosborrhous petras Makras
+kalousi g�s anaktes Atthidos]. 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
+
+  [Greek: Kekropos es Antra, kai Makras petr�repheis].
+
+[263] [Greek: Diabasi de ton K�phisson b�mos estin archaios Meilichiou
+Dios]. 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 [Greek: anaktotelestai].
+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. [Greek: Autika de logos �lthen
+es tous pollous G�ruonou tou Chrusaorou einai men ton nekron--ktl--kai
+cheimarrhon te potamon �keanon ekaloun].
+
+See Cicero de Nat. Deor. l. 3. of Anaces, [Greek: Anaktes. Tous Dios
+kourous Anakas hoi Ath�naioi pros�goreusan]. 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. [Hebrew: SRNY]. 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 [Greek: drumos]. Reland. Pal�stina. 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. [Greek: Ho Sar�n--h� apo
+tou orous Thab�r epi t�n Tiberiada limn�n ch�ra].
+
+[284] Plin. l. 4. c. 8.
+
+[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in
+Themistoclem.
+
+[286] [Greek: Sar�nia, Artemis; Achaioi]. Hesych. She was, by the Persians,
+named Sar-Ait. [Greek: Sar�tis, Artemis; hoi Persai]. ibidem.
+
+[287] Pausanias. l. 2. p. 189.
+
+[288] Pausanias. l. 2. p. 181.
+
+[289] Callimachus calls the island Asterie [Greek: kakon saron. Asteri�,
+pontoio kakon saron]. This, by the Scholiast, is interpreted [Greek:
+kaluntron;] but it certainly means a Rock. Hymn. in Delon. v. 225.
+
+[290] [Greek: Sar�nides petrai, � hai dia palaiot�ta kech�nuiai drues].
+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 Pr�p. 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 �thiopica. l. 4. p. 174.
+
+[298] Achor, [Greek: theos apomuios]. Clement. Alexandr. Cohortatio. p. 33.
+
+[299] Lucan. l. 8. v. 475.
+
+[300] [Greek: Kai gar ton Osirin Hellanikos Usirin eir�ken ak�koenai apo
+t�n Hiere�n legomenon.] Plutarch. Isis et Osiris. vol. 1. p. 364.
+
+[301] Eusebius. Pr�p. Evang. l. 1. c. 10. p. 39.
+
+[302] Annum quoque vetustissimi Gr�corum [Greek: lukabanta] appellant
+[Greek: ton apo tou LYKOU]; 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. [Greek: H� L�t� eis D�lon �lthe metaballousa eis lukon].
+Scholia in Dionys. v. 525.
+
+People are said to have been led to Parnassus by the howling of wolves;
+[Greek: Luk�n �rugais]. 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 [Greek: Apoll�nos hieron Lukiou].
+
+[304] Pausanias above: also, Apollo [Greek: Lukaios], and [Greek: Lukeios].
+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] [Greek: Hoi Delphoi to pr�ton Luk�reis ekalounto]. 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] [Greek: Luk�reia, polis Delphidos, en h�i timaitai ho Apoll�n].
+Etymolog. Magnum.
+
+These places were so named from the Sun, or Apollo, styled not only [Greek:
+Lukos], but [Greek: Luk�reus] and [Greek: Luk�reios]: 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.
+
+[Greek: Hui�nos Phoiboio Luk�reioio Kaphauros]. Apollon. l. 4. v. 1489.
+
+[Greek: Luk�reioio, anti tou Delphikou]. Scholia. ibid. It properly
+signified _Solaris_.
+
+[311] Virgil. �neid. 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 [Greek: Ton gar h�lion hoi Persai Kuron legousin;] Hence
+[Greek: Kuros, arch�n, basileus], ibid. also [Greek: Kuros, exousia].
+
+[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.
+
+[316]
+
+  Quid tibi cum Cyrrh�? quid cum Permessidos und�?
+                  Martial. l. 1. epigram. 77. v. 11.
+
+  Phocaicas Amphissa manus, scopulosaque Cyrrha.
+                  Lucan. l. 3. v. 172.
+
+[Greek: Kirrhan, epineion Delph�n]. Pausan. l. 10. p. 817.
+
+[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam
+adferente; qu� 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 [Greek: Theos apomuios], 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]
+
+  [Greek: Hoid' oup� Kur�s p�g�s edunanto pelassai]
+  [Greek: D�riees, pukin�n de napais Azeilin enaion.]
+                  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
+amoenitatem loci, et propter _fontium_ ubertatem occupavere. l. 13. c. 7.
+
+[323] Conformably to what I say, Ekron is rendered [Greek: Akkar�n] 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.
+
+[Greek: Ou z�t�sousi Muian theon Akkar�n.] Gregory Nazianz. Editio Etonens.
+1610. Pars secunda cont. Julianum. p. 102.
+
+In Italy this God was styled by the Campanians, [Greek: H�rakl�s Apomuios.]
+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:
+
+  [Greek: Huptia d' oim�xeis Ephesos klaiousa par' ochthais,]
+  [Greek: Kai N�on z�tousa ton ouketi naietaonta.]
+
+There is a third upon Serapis and his temple in Egypt;
+
+  [Greek: Kai su Serapi lithous argous epikeimene pollous,]
+  [Greek: Keis� pt�ma megiston en Aigupt�i tritalain�i.]
+
+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 Hebr�a Extera
+of the learned Michaelis. p. 227.
+
+[326] Stephanus Byzant.
+
+[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.
+
+[328] Heliodori �thiopica. l. 4. p. 175.
+
+[329] Heliodori �thiopica. l. 10. p. 472.
+
+[330] Diodorus Siculus. l. 5. p. 327.
+
+[331] Apollonius Rhod. of the Heliad�. 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 [Greek:
+ochos]. Theseus says to Adrastus:
+
+  [Greek: Ek tou d' elauneis hepta pros Th�bas Ochous.] Supplices. v. 131.
+
+[337] From Uc and Uch came the word euge: also [Greek: euch�, euchomai,
+euch�l�], of the Greeks. Callimachus abounds with antient Amonian terms. He
+bids the young women of Argos to receive the Goddess Minerva,
+
+  [Greek: Sun t' euagoriai, sun t' eugmasi, sun t' alalugais.]
+                  Lavacr. Palladis. v. 139.
+
+From Uc-El came Euclea Sacra, and [Greek: Euklos Zeus. Eukleia, Artemis].
+
+[Greek: Euklos, Dios hiereus, en Megarois kai en Korinth�i]. Hesychius, so
+amended by Albertus and Hemsterhusius.
+
+[338] Iliad [Alpha]. v. 69.
+
+[339] Iliad. [Zeta]. v. 76.
+
+[340] Iliad. [Rho]. v. 307.
+
+[341] Iliad. [Omicron]. v. 282.
+
+[342] Iliad. [Eta]. v. 221. It occurs in other places:
+
+  [Greek: Leussei, hop�s och' arista met' amphoteroisi gen�tai.]
+                  Iliad. [Gamma]. v. 110.
+
+  [Greek: Tis t' ar t�n och' aristos e�n. su moi ennepe, Mousa.]
+                  Iliad. [Beta]. v. 76l.
+
+Also Odyss. [Theta]. v.123. and [Omega]. v. 428.
+
+[343] In the Hymn to Silenus, that God is called [Greek: Sil�n�n och'
+ariste.] And in the poem de Lapidibus, the Poet, speaking of heroic
+persons, mentions their reception in heaven:
+
+                  [Greek: Am�m�toi Dios oikoi]
+  [Greek: Chairontas dexanto the�gene�n och' aristous.]
+          Hymn 35. v. 2. and [Greek: peri Lith�n.] Proem. v. 14.
+
+[344] Genesis. c. 45. v. 21.
+
+[345] Josephus. Antiq. Jud. l. 8. c. 6.
+
+[346] See Relandi Pal�stina. vol. 1. c. 41. p. 265.
+
+[347] Plin. l. 8. c. 46.
+
+[348] Plin. l. 5. c. 9.
+
+[349]
+
+  [Greek: Eurutat� phial� tis iaspidos ektomos akr�s.]
+    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 H�res. l. 2. tom. 2. p. 719.
+
+[353] See the learned Professor Michaelis in his Geographia Extera Hebr�or.
+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
+[Greek: Iasonos ploun ton eis Aian]. l. 1. p. 38. And Apollonius styles the
+country of Colchis Aia.
+
+  [Greek: Aia gem�n eti nun menei empedon, hui�noi te]
+  [Greek: T�n d' andr�n, hous hostge kathistato naiemen Aian]. 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
+Lapith�, and the son of Phoroneus; and placed near mount Olympus.
+
+  [Greek: --H�n ebasileuse Kor�nos. ho phor�ne�s]. 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--[Greek: aphikomenoi tines
+apo tou OROUS Kalam�nos]--in epistol� ad Calosyrium.
+
+[361] 1 Kings. c. 15. v. 27.
+
+[362] In Canaan was a well known region called Pal�stine.
+
+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 [Greek: kat' exoch�n].
+
+[367] [Greek: Baith�l, oikos Theou]. Hesychius.
+
+[Greek: Baith�l, theois naos]. Suidas.
+
+[368] Elisa, called Eliza, Elesa, Eleasa, [Greek: Eleasa]. 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] [Greek: Tauta men oun Eratosthen�s histor�ken; t�n de megal�n mach�n
+pros Dareion ouk en Arb�lois--alla en Gaugam�lois genesthai sunepesen;
+s�mainein de phasin oikon Kam�lou t�n dialekton.] Plutarch. vita Alexand.
+vol. 1. p. 683.
+
+Strabo says the same. [Greek: Esti men oun topos epis�mos houtos, kai t'
+ounoma; metherm�neuthen gar esti Kam�lou oikos.] l. 16. p. 1072.
+
+[374] [Greek: Hoi men ta pleista sungrapsantes legousin, hoti hexakosious
+stadious apechei, hoide ta elachista, hoti es pentakosious].
+
+[Greek: Alla en Gaugam�lois gar genesthai t�n mach�n pros t�i potam�i
+Boumad�i legei Ptolemaios kai Aristoboulos; polis de ouk �n ta Gaugam�la,
+alla k�m� megal�, oude onomastos ho ch�ros, oude eis ako�n h�du to onoma].
+
+Arrian. Expedit. Alex. l. 6. p. 247.
+
+[375] Strabo. l. 16. p. 1072.
+
+[376] Strabo acknowledges the failure of his countrymen in this
+respect.--[Greek: Polla men oun kai m� onta legousin hoi Archaioi
+Sungrapheis, suntethrammenoi t�i pseudei dia t�s muthologias.] 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
+[Hebrew: AWR], the title of the Deity: from whence was derived [Greek:
+hieros] of the Greeks. The seventy, according to some of their best copies,
+have rendered Beth Arbel [Greek: oikon Iero-Baal], 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. �neid. v. 558.
+
+[383] Plutarch in Num�. 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. [Greek: H�rakl�s].
+
+[390] Herodotus. l. 2. c. 124.
+
+[391] Geog. Nubiensis. p. 17.
+
+Michaelis Geog. Hebr�orum 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] [Greek: Selloi, hoi D�d�naioi]. Steph. Byzantinus.
+
+                  [Greek: amphi de Selloi]
+  [Greek: Soi naious' hupoph�tai]. Homer. Iliad. [Pi]. v. 234.
+
+[397] Pausanias. l. 2. p. l66.
+
+[398] It is called Chau-On, [Greek: Chau�n], by Steph. Byzantinus, from
+Ctesias. [Greek: Chau�n, ch�ra t�s M�dias. Kt�sias en pr�t�i Persik�n].
+Chau-On is [Greek: oikos h�liou], 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. [gamma]. v. 366.
+
+Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c.
+4.
+
+[405] Apollonius Rhodius styles it Cutais: [Greek: Kuta�dos �thea gai�s].
+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 [Greek: theos muiagros], that were practised
+in Cyrene. Clement. Cohort. p. 33.
+
+In Pontus was a river Acheron. [Greek: Eitha de kai prochoai potamou
+Acherontos easin]. Apollon. Argonaut. l. 2. v. 745. also [Greek: akra
+Acherousia.] The like to be found near Cuma in Campania: and a story of
+Hercules driving away flies there also. [Greek: Rh�maioi de apomui�i
+H�raklei (thuousi)]. 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 Rustic� non Novella, sed Covella legitur. Covella autem Coelestis,
+sive Urania interpretatur.
+
+[409] Ennii Annal. l. 1.
+
+[410] The Persians worshipped Coelus; which is alluded to by Herodotus,
+when he says, that they sacrificed upon eminences: [Greek: Ton kuklon panta
+tou Ouranou Dia kaleontes]. l. 1. c. 131. To the same purpose Euripides;
+
+  [Greek: Horas ton hupsou ton d' apeiron' aithera,]
+  [Greek: Ton g�n perix echonth' hugrais en ankulais?]
+  [Greek: Touton nomize Z�na, ton d' h�gou Dia.]
+
+Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.
+
+Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Natur�
+Deor. l. 1.
+
+[411] [Greek: All' Ath�naioi men Keleon, kai Meganeiran hidruntai Theous.]
+Athenag. Legat. p. 290.
+
+[412] Abulfeda. Tabula Syri�. p. 5.
+
+Nassir Ettus�us. p. 93. apud Geog. vet.
+
+[413] The city Argos was in like manner called [Greek: Koilon. Pollakis to;
+Argos Koilon ph�si, kathaper en Epigonois. To KOILON Argos ouk et'
+oik�sont' eti.--eti kai en Thamura, Arge� Koil�i.] Scholia in Sophoc.
+Oedipum Colon.
+
+[414] Iliad. [Beta]. v. 615.
+
+[415] Strabo. l. 8. p. 529.
+
+[416] Strabo. l. 8. p. 534.
+
+[417] Janus Gulielmus Laurenbergius, Antiquarius.
+
+[418] [Greek: Phainoiato an eontes hoi t�n D�rie�n h�gemones Aiguptioi
+ithagenees]. Herod. l. 6. c. 54.
+
+Of their original and history I shall hereafter give a full account.
+
+[419] [Greek: Hoposa de aidousin en t�i Prutanei�i, ph�n� men esti aut�n h�
+D�rios]. 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: [Greek: Es ton Kaiadan, houper tous
+kakourgous emballein ei�theisan (hoi Lakedaimonioi.)] l. 1. c. 134.
+
+It is expressed [Greek: Keadas] 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. �n. l. 8. v. 193.
+
+[424] Strabo. l. 8. p. 564.
+
+[425] Iliad. l. 1. v. 266.
+
+[426] Iliad. [Beta]. v. 581.
+
+Odyss. [Delta]. v. 1. [Greek: Hoid' ixon KOIL�N Lakedaimona K�T�ESSAN.]
+
+[427] Strabo says as much: [Greek: Hoide, hoti hoi apo t�n seism�n r�chmos
+Kaietoi legontai.] l. 8. p. 564.
+
+[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.
+
+[429] Strabo. l. 5. p. 356.
+
+[430] [Greek: Katade phormias t�s Italias Ai�t�n ton nun Kai�t�n
+prosagoreuomenon.] l. 4. p. 259.
+
+Virgil, to give an air of truth to his narration, makes Caieta the nurse of
+�neas.
+
+According to Strabo it was sometimes expressed Cai Atta; and gave name to
+the bay below.--[Greek: Kai ton metaxu kolpon ekeinoi Kaiattan �nomasan].
+l. 5. p. 3?6.
+
+[431] Scholia Eustathij in Dionysij [Greek: peri�g�sin]. v. 239. and Steph.
+Byzantinus. [Greek: Aiguptos].
+
+[432] [Greek: Chasma de genn�then--edexato ton potamon--eita exerrh�xen eis
+t�n epiphaneian kata Larumnan t�s Lokridos t�n an�--Kaleitai d' ho topos
+Anko� ktl.] 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 spelunc�, or spelunca fontis, according as it was adapted.
+
+[433] 1 Corinthians, c. 15. v.47, 48.
+
+[434] Cluverii Germani� 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 �gyptiacus. 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. Vit� 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: Qu�stiones Gr�c�. 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, [Greek: taphoi t�n Iphimedeias
+kai Al�e�s paid�n;] 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 �gyptiacum. 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 [Greek: Barbaroi], makes use of the
+very expression: [Greek: Poll� men h� Hellas, eph�, � Keb�s, en �i eneisi
+pou agathoi andres, polla de kai ta t�n barbar�n gen�.] In Ph�done. p. 96.
+
+[452] Kircher. Prodromus Copticus. p. 300 and p. 293.
+
+[453] Kircher. Prod. p. 293.
+
+[454] Sanchoniathon apud Euseb. Pr�p. 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. �neid. 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 Pr�nestis dubias, O Cynthia, _sortes_?
+    Quid petis ��i moenia Telegoni? l. 2. eleg. 32. v. 3.
+
+What in the book of Hester is styled Purim, the seventy render, c. 9. v.
+29. [Greek: phrourai]. The days of Purim were styled [Greek: phrourai--T�i
+dialekt�i aut�n kalountai phrourai.] so in c. 10. The additamenta Gr�ca
+mention--[Greek: t�n prokeimen�n epistol�n t�n phrourai], instead of
+[Greek: phourai] and [Greek: Pourai]: from P'Ur and Ph'Ur, ignis.
+
+[465] Herodotus. l. 2. c. 4. and l. 2. c. 52.
+
+[Greek: Epeita de Chronou Pollou dielthontos eputhonto (hoi Hell�nes) ek
+t�s Aiguptou apikomena ta ounomata t�n The�n].
+
+[466] So [Greek: daim�n] from [Greek: da�m�n]; [Greek: Apoll�n] from
+[Greek: h� homou pol�sis; Dionusos] quasi [Greek: didounusos] from [Greek:
+didoi] and [Greek: oinos], and [Greek: oinos] from [Greek: oiesthai].
+[Greek: Kronos], quasi [Greek: chronou koros]. [Greek: T�thun, to
+�thoumenon]--with many more. Plato in Cratylo.
+
+�gyptus [Greek: para to aigas piainein]. Eustath. in Odyss. l. 4. p. 1499.
+
+[467] Poseidon, [Greek: poiounta eid�n]. Tisiphone, [Greek: Tout�n ph�n�],
+Athene quasi [Greek: athanatos]. Hecate from [Greek: hekaton] centum.
+Saturnus, quasi sacer, [Greek: nous]. See Heraclides Ponticus, and
+Fulgentii-Mythologia.
+
+See the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P. 189.
+
+[Greek: Mousai;] quasi [Greek: homou ousai]. Plutarch de Fraterno Amore. v.
+2. P. 480. [Greek: Di' eunoian kai Philadelphian].
+
+[Greek: Pasipha�, dia to pasi phainein ta manteia]. Plutarch. Agis and
+Cleomenes. v. 2. p. 799.
+
+[468] Eustathius on Dionysius: [Greek: peri�g�sis].
+
+Ut Josephus recte observat, Gr�cis scriptoribus id in more est, ut
+peregrina, et barbara nomina, quantum licet, ad Gr�cam formam emolliant:
+sic illis Ar Moabitarum est [Greek: Areopolis]; Botsra, [Greek: Bursa];
+Akis, [Greek: Anchous]; Astarte, [Greek: Astroarch�]; torrens Kison,
+[Greek: Cheimarrhos t�n Kiss�n]; torrens Kedron, [Greek: Cheimarrhos t�n
+Kedr�n]; et talia [Greek: h�sei konis]. 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, [Greek: deute kalei humas
+ho theos]; 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 [Greek: koptein].
+
+[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] Hebr�a, Chald�a, &c. nomina virorum, mulierum, populorum--Antverpi�,
+1565, Plantin.
+
+[479] Pliny. l. 3. c. 8.
+
+�tna, qu� 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, angusti�.
+
+[494] Ibidem. p. 258.
+
+[495] Simonis Onomasticon.
+
+[496] Michaelis Spicilegium Geographi� Hebr�or. Exter�. 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. Pr�p. 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 Elo�s. [Greek: El�os,
+H�phaistos para D�rieusin]. Hesych. The Latine title of Mulciber was a
+compound of Melech Aber, Rex, Parens lucis.
+
+[502] [Greek: Timaitai de para Lampsak�nois ho Priapos, ho autos �n t�i
+Dionus�i]. Athen�us. l. 1. p. 30.
+
+[503] [Greek: To agalma Pri�pou, tou kai �rou par' Aiguptiois.] Suidas.
+
+[504] Numbers. c. 25. v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.
+
+Kircher derives Priapus from [Hebrew: P`WR PH], Pehorpeh, os nuditatis.
+
+[505] Phurnutus de natur� 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] [Greek: Par' Aiguptioisi de Pan men archaiotatos, kai t�n okt� t�n
+pr�t�n legomen�n The�n]. Herodotus. l. 2. c. 145.
+
+  Alb� Juli� 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]
+
+  [Greek: Poll�n exereun�samenos hul�n, ouchi t�n par' Hell�si.]
+                  Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.
+
+[513] Clemens Alexandrinus Strom. l. 1. p. 356.
+
+[514] Eusebij Pr�p. Evang. l. 10. c. 4. p. 471.
+
+  [Greek: Tou �phel�se Puthagoran ta Aduta, kai H�rakleous st�lai.]
+                  Theophilus ad Autol. l. 3. p. 381.
+
+[515] Plato in Tim�o. Clemens. Strom. l. 1. p. 426.
+
+  [Greek: � Sol�n, Sol�n, Hell�nes aei paides--ktl].
+
+[516] Theophilus ad Autolycum. l. 3. p. 390.
+
+[517] See Eusebius. Pr�p. 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] [Greek: Katholou de phasi tous Hell�nas exidiazesthai tous
+epiphanestatous Aigupti�n H�r�as te, kai Theous.] 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] [Greek: Hekataios men oun ho Mil�sios peri t�s Peloponn�sou ph�sin,
+hoti pro t�n Hell�n�n �ik�san aut�n Barbaroi; schedon de ti kai h� sumpasa
+Hellas katoikia Barbar�n hup�rxe to palaion.] Strabo. l. 7. p. 321.
+
+[520] [Greek: Ode metaxu chronos paraleleiptai, en h�i m�den exaireton
+Hell�sin histor�tai.] 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 pr�cipue Simonidem c�teras invenisse.
+Lilius Gyraldus de Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.
+
+[Greek: Tote ho Palam�d�s heure ta is grammata tou alphab�tou, a, b, g, d,
+e, i, k, l, m, n, o, p, r, s, t, u; proseth�ke de Kadmos ho Mil�sios hetera
+grammata tria, th, ph, ch--pros tauta Sim�nid�s ho Keios proseth�ke duo, �
+kai �. Epicharmos de ho Surakousios tria, z, x, ps; hout�s epl�r�th�san ta
+24 stoicheia.] Eusebii Chron. p. 33. l. 13.
+
+[522] [Greek: Ou gar monon para tois allois Ell�sin �mel�the ta peri t�s
+anagraph�i, all' oude para tois Ath�naiois, hous autochthonas einai
+legousi, kai paideias epimeleis, ouden toiouton heurisketai genomenon.]
+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 tenebr� superioribus s�culis, hinc fabul�. 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] [Greek: --Tis ou par' aut�n sungraphe�n mathoi rhadi�s, hoti m�den
+bebai�s eidotes sunegraphon, all' h�s hekastoi peri t�n pragmat�n
+eikazointo; pleion goun dia t�n bibli�n all�lous elenchousi, kai
+enanti�tata peri t�n aut�n legein ouk oknousi--ktl;] Josephus contra Apion.
+vol. 2. l. 1. c. 3. p. 439.
+
+[Greek: Homoi�s de tout�i (Ephor�i) Kallisthen�s kai Theopompos kata t�n
+h�likian gegonotes apest�san t�n palai�n muth�n; h�meis de t�n enantian
+toutois krisin echontes, kai ton ek t�s anagraph�s ponon hupostantes, t�n
+pasan epimeleian epo�sametha t�s archaiologias.] Diod. l. 4. p. 209.
+
+[526] Plutarch de Audiendis Poetis.
+
+See Strabo's Apology for Fable. l. 1. p. 35, 36.
+
+[527] [Greek: Pl�n ge de hoti ouk akrib� ex�tast�n chr� einai t�n huper tou
+Theiou ek palaiou memutheumen�n.] Arrian. Expedit. Alexandri. l. 5.
+
+Herodotus puts these remarkable words into the mouth of Darius--[Greek:
+Entha gar ti dei pseudos legesthai, legesth�; tou gar autou glichometha,
+hoi te pseudomenoi, kai hoi t�i al�th�i� diachre�menoi.] 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: [Greek: Polla ton H�rodoton elenchei (Maneth�n) t�n
+Aiguptiak�n hup' agnoias epseusmenon.] Josephus cont. Ap. l. 1. c. 14. p.
+444.
+
+[528] [Greek: Tarsos epis�motat� polis Kilikias--esti d' apoikos Argei�n.]
+Steph. Byzantinus, and Strabo. l. 16. p. 1089.
+
+[529] [Greek: �nomastai d' apo tou p�lou.] 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] [Greek: Hoi gar Hell�n�n logoi polloi kai geloioi, h�s emoi
+phainontai.] Apud Jamblichum--See notes. p. 295.
+
+[535] [Greek: Polun autoi ep�gon tuphon, h�s m� rhadi�s tina sunorain ta
+kat' al�theian genomena.] He therefore did not apply to Grecian
+learning--[Greek: Ou t�n par' Hell�si, diaph�nos gar aut� kai
+philoneikoteron hup' eni�n mallon, � pros al�theian suntetheisa.] Philo
+apud Euseb. P. E. l. 1. c. ix. p. 32.
+
+See the same writer of their love of allegory. p. 32.
+
+[536] [Greek: Plat�n ouk arneitai ta kallista eis philosophian para t�n
+barbar�n emporeuesthai.] Clemens Alexand. Strom. l. 1. p. 355.
+
+[Greek: --Kleptas t�s barbarou philosophias Hell�nas.] 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] [Greek: Phusei gar Hell�nes eisi neotropoi, kai attontes pherontai
+pantach�, ouden echontes herma en heautois, oud' oper dex�ntai para tin�n
+diaphulattontes; alla kai touto oxe�s aphentes panta kata t�n astaton
+heuresilogian metaplattousi. Barbaroi de monimoi tois �thesin ontes, kai
+tois logois bebai�s tois autois emmenousi.] Jamblichus. sect. 7. c. 5. p.
+155.
+
+[538] [Greek: Dox�s gar ken�s kai mataiou pantes houtoi erasthentes, oute
+autoi to al�thes egn�san, oute men allous epi t�n al�theian proetrepsanto.]
+Theophilus ad Autol. l. 3. p. 382.
+
+[539] [Greek: Par' h�min de t�s kenodoxias ho himeros ouk esti; dogmat�n de
+poikiliais ou katachr�metha.] Tatianus contra Gr�cos, p. 269.
+
+[540] [Greek: Tous men Sakas, tous de Massagetas ekaloun, ouk echontes
+akrib�s legein peri aut�n ouden, kaiper pros Massagetas ton Kurou polemon
+historountes; alla oute peri tout�n oudeis �krib�to pros al�theian ouden,
+oute ta palaia t�n Pers�n, oute t�n M�dik�n, � Suriak�n, es pistin
+aphikneito megal�n dia t�n t�n sungraphe�n haplot�ta kai t�n philomuthian.
+Hor�ntes gar tous phaner�s muthographous eudokimountas, ��th�san kai autous
+parexesthai t�n graph�n h�deian, ean en historias sch�mati leg�sin, ha
+m�depote eidon, m�te �kousan, � ou para ge eidot�n skopountes; di auto de
+monon touta, hoti akroasin h�deian echei, kai thaumast�n. Radi�s d' an tis
+H�siod�i kai Hom�r�i pisteuseien H�r�ologousi, kai tois tragikois Poi�tais,
+� Kt�siai te kai H�rodot�i, kai Hellanik�i, kai allois toioutois. Oude tois
+peri Alexandrou de sungrapsasin rhadion pisteuein tois pollois; kai gar
+hout� rhadiourgousi dia te t�n doxan Alexandrou, kai dia to t�n strateian
+pros tas eschatias gegonenai t�s Asias porr� aph' h�m�n; to d� porr�
+duselenkton.] Strabo. l. 11. p. 774.
+
+Gr�cis Historicis plerumque poetic� similem esse licentiam. Quinctilianus.
+l. 11. c. 11.
+
+          --quicquid Gr�cia mendax
+  Audet in Histori�. Juvenal.
+
+Strabo of the antient Grecian historians: [Greek: Dei de t�n palai�n
+histori�n akouein hout�s, h�s m� homologoumen�n sphodra. hoi gar ne�teroi
+pollakis nomizousi kai t' anantia legein.] l. 8. p. 545.
+
+[Greek: Pantes men gar hoi peri Alexandron to thaumaston anti t' al�thous
+apodechontai mallon.] Strabo. l. 15. p. 1022.
+
+[541] [Greek: --Alla hekastos hekast�i t' anantia legei pollakis; hopou de
+peri t�n horasthent�n hout� diapherontai, ti dei nomizein peri t�n ex
+ako�s.] Strabo. l. 15. p. 1006.
+
+See also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of Herodotus
+and other writers--[Greek: Hekousi�s prokrinantes t�s al�theis to
+paradoxologein.]
+
+[542] [Greek: Ou thaumaston d' einai peri tou Hom�roi; kai gar tous eti
+ne�terous ekeinou polla agnoein, kai teratologein.] Strabo. l. 7. p. 458.
+
+[543] [Greek: Ph�mi oun Orphea kai Hom�ron kai H�siodon einai tous onomata
+kai genn� dontas tois hup' aut�n legomenois theois; marturei de kai
+H�rodotos--H�siodon gar kai Hom�ron h�liki�n tetrakosiois etesi doke�
+presbuterous emou genesthai, kai ou pleiosi. Houtoi de eisin, hoi
+poi�santes theogonian Hell�si, kai toisi theoisi tas ep�numias dontes, kai
+timas kai technas dielontes, kai eidea aut�n s�mainontes; hai de eikones
+mechri m�p� plastik� kai graphik�, kai andriantopoi�tik� �san, oude
+enomizonto.] Athenagor� Legatio. p. 292. See Herodotus. l. 2. c. 53.
+
+[544] Pausanias. l. 10. p. 809. Clemens mentions [Greek: Aguiea thur�ros
+t�i Herm�.] Cohort. p. 44.
+
+[Greek: Osa men adousin en t�i Prutanei�i, ph�n� men estin auton h�
+D�rik�.] Pausanias. l. 5. p. 416.
+
+[545] Pausanias. l. 10. p. 828. of Pha�nnis and the Sibyls.
+
+[546] Pausanias. l. 10. p. 809. of Ph�mono� and antient hymns.
+
+[547] Pausanias. l. 10. p. 809, 810. [Greek: �l�n].
+
+[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: [Greek: Esch�kasi d� palaian
+hidian dialekton hoi Autochthones (en Samothrak�i) h�s polla en tais
+thusiais mechri tou nun t�r�tai.] 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 Arist�us Proconneisius: [Greek: An�r go�s ei tis allos.] 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] [Greek: Par' ois gar asunart�tos estin h� t�n Chron�n anagraph�, para
+toutois oude ta t�s historias al�theuein dunaton; ti gar to aition t�s en
+t�i graphein plan�s, ei m� to sunaptein ta m� al�th�.] Tatianus. p. 269.
+
+[553] [Greek: Nun m�n opse pote eis Hell�nas h� t�n log�n par�lthe
+didaskalia to kai graph�.] Clemens Alexand. Strom. l. 1. p. 364.
+
+[554] [Greek: Hoi men oun archaiotat�n aut�n t�n chr�sin einai thelontes,
+para Phoinik�n kai Kadmou semnunontai mathein. Ou men oud' ep' ekeinou tou
+chronou dunaito tis an deixai s�zomen�n anagraph�n en hierois, out' en
+d�mosiois anath�masi.] Joseph. cont. Apion. l. 1.
+
+[555] [Greek: T�n de t�s al�theias histori�n Hell�nes ou memn�ntai; pr�ton
+men dia to ne�sti autous t�n grammat�n t�s empeirias metochous gegen�sthai
+kai auton homologousi, phaskontes ta grammata heur�sthai, oi men apo
+Chaldai�n, hoi de par Aigupti�n, alloi d' an apo Phoinik�n. deuteron, oti
+eptaion, kai ptaiousi, peri theou m� poioumenoi t�n mneian, alla peri
+matai�n kai an�phel�n pragmat�n.] 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 �ra. 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] [Greek: Kai chr� ton nounech� sunienai kata pas�s akribeias, hoti
+kata t�n Hell�n�n paradosin oud' historias tis �n par' autois anagraph�;
+Kadmos gar--meta pollas geneas. kl.] Tatianus Assyrius. p. 274.
+
+[559] Clemens Alexand. l. 1. p. 352. and Diogenes Laertius, from
+Dic�archus, and Heraclides.
+
+[560] Strabo. l. 17. p. 1160.
+
+[561] �lian mentions, that the Bull Onuphis was worshipped at a place in
+Egypt, which he could not specify on account of its asperity. �lian de
+Animalibus. l. 12. c. 11.
+
+Even Strabo omits some names, because they were too rough and dissonant.
+[Greek: Ou leg� de t�n ethn�n ta onomata ta palaia dia t�n adoxian, kai
+hama t�n atopian t�s ekphoras aut�n.] l. 12. p. 1123.
+
+[562] [Greek: Meta tauta plan�n Hell�si aitiatai (ho Phil�n) leg�n, ou gar
+matai�s auta pollak�s diesteilametha, alla pros tas authis parekdochas t�n
+en tois pragmasin onomat�n; haper hoi Hell�nes agno�santes, all�s
+exedexanto, plan�thentes t�i amphiboliai t�n onomat�n]. Philo apud
+Eusebium. P. E. l. 1. c. x. p. 34.
+
+[563] Bozrah, a citadel, they changed to [Greek: bursa], 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 [Greek: Aiantos akrot�rion], in the same sea. The
+antient frontier town of Egypt, Rhinocolura, they derived from [Greek: ris,
+rinos,] 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
+[Greek: n� ilus]: Gadeira quasi [Greek: G�s deira]. Necus in Egypt and
+Ethiopia signified a king: but such kings they have turned to [Greek:
+nekuas]: and the city of Necho, or Royal City, to [Greek: Nikopolis] and
+[Greek: Nekropolis].
+
+Lysimachus in his Egyptian history changed the name of Jerusalem to [Greek:
+Ierosula]: 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. �n. 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.
+
+[Greek: Thuousi de kai hudati kai anemoisin (hoi Persai)]. Herodotus. l. 1.
+c. 131.
+
+Ridetis temporibus priscis Persas fluvium coluisse. Arnobius adversus
+Gentes. l. 6. p. 196.
+
+[577] [Greek: Alloi potamous kai kr�nas, kai pant�n malista hoi Aiguptioi
+protetim�kasi, kai Theous anagoreuousi.] Athanasius adversus Gentes. p. 2.
+
+[Greek: Aiguptioi hudati Thuousi; kaitoi men hapasi kainon tois Aiguptiois
+to hud�r.] Lucian. Jupiter Tragoed. v. 2. p. 223. Edit. Salmurii.
+
+[578] Julius Firmicus. p. 1.
+
+[579] Gruter. Inscript. vol. 1. p. xciv.
+
+[580] Senec� 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. [Greek: Esti ge d� kai Apoll�nos agalma pros
+t�i Peir�n�i, kai peribolos estin].
+
+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] [Greek: Apo taut�s ta emporia ta epi thalass�s mechri I�nisou polios
+esti tou Arabikou.] Herodotus. l. 3. c. 5.
+
+[591] [Greek: Tode metaxu I�nisou polios, kai Kasiou te oureos, kai t�s
+Serb�nidos limn�s, eon ouk oligon ch�rion, all' hoson epi treis h�meras
+hodon, anudron esti deinos.] 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: [Greek: �n, h� estin
+H�lioupolis]. Exodus. c. 1. v. 11. This was also called Onium, and Hanes,
+the I�nisus 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] [Greek: Hoi Theologoi--eni ge t�i Phan�ti t�n d�miourgik�n aitian
+anumn�san]. Orphic Fragment. 8. from Proclus in Tim�um.
+
+[604] [Greek: Su moi Zeus ho Phanaio, h�keis]. Eurip. Rhesus. v. 355.
+
+[Greek: Phanaios Apoll�n en Chiois]. Hesych.
+
+[605] Pliny. l. 2. c. 106. p. 120.
+
+[606] [Greek: Loutra te parechei to ch�rion therma, g�then automata
+anionta]. 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.
+
+[Greek: M�tis], divine wisdom, by which the world was framed: esteemed the
+same as Phanes and Dionusus.
+
+[Greek: Autos te ho Dionusos, kai Phan�s, kai �rikepaios]. Ibidem. p. 373.
+
+[Greek: M�tis--herm�neuetai, Boul�. Ph�s, Z�odot�r]--from Orpheus: Eusebij
+Chronicon. p. 4.
+
+[619] [Greek: Isidos entautha Hieron, kai agalma, kai epi t�s agoras
+Hermou--kai therma loutra]. Pausan. l. 2. p. 190.
+
+[620] Pausanas. l. 4. p. 287.
+
+[621] [Greek: Hoid' hud�r piontes, kathaper ho en Koloph�ni Hiereus tou
+Klariou. Hoide stomiois parakath�menoi, h�s hai en Delphois thespizousai.
+Hoid' ex hudat�n atmizomenoi, kathaper hai en Branchidais Proph�tides.]
+Jamblichus de Mysterijs. sec. 3. c. xi. p. 72
+
+[622] [Greek: Tode en Koloph�ni manteion homologeitai para pasi dia hudatos
+chr�matizein; einai gar p�g�n en oik�i katagei�i, kai ap' aut�s piein t�n
+Proph�t�n.] Jamblichus. ibid.
+
+[623] Pausanias. l. 8. p. 659. [Greek: Anelontos tou en Koloph�ni kai
+Elegei�n poi�tai psuchrot�ta adousi.]
+
+[624] Callimachus: Hymn to Delos.
+
+Strabo l. 10 p.742.
+
+[625] Pliny. l. 2. c. 106. p. 122.
+
+[626] Pliny above.
+
+[Greek: Hoti pur estin engus Phas�lidos en Lukiai athanaton, kai hoti aei
+kaietai epi petras, kai nukta, kai h�meran.] Ctesias apud Photium. clxxiii.
+
+[627]
+
+  [Greek: Pantes, hosoi Phoinikon edos peri pagnu nemontai],
+  [Greek: Aipu te Massikutoio rhoon, b�mon ge Chimairas.] Nonnus. l. 3.
+
+[628] Strabo. l. 12. p. 812. For the purport of Gaius, domus vel cavitas.
+See Radicals. p. 122.
+
+[629] Patin� 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] [Greek: Paiones sebousi ton h�lion; agalma de h�liou Paionikon diskos
+brachus huper makrou xulou.] 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.
+
+[Greek: Hier�ntai de autoi (Edess�noi) t�i the�i h�li�i; touton gar hoi
+epich�rioi sebousi, t�i Phoinik�n ph�n�i Elagabalon kalountes.] Herodian.
+l. 3.
+
+[634] Edesseni Urchoienses--Urhoe, ignis, lux, &c. Theoph. Sigefredi Bayeri
+Hist. Osrhoena. p. 4.
+
+[635] Ur-cho� signifies Ori domus, vel templum; Solis �des.
+
+Ur in Chaldea is, by Ptolemy, called Orchoe.
+
+[636] Etymologicum magnum. The author adds: [Greek: arsai gar to potisai],
+as if it were of Grecian original.
+
+[637] Marcellinus. l. 23. p. 287.
+
+[638] [Greek: Ars�n� limn�, h�n kai Th�nitin kalousi--esti de nitritis.]
+Strabo. l. xi. p. 801.
+
+[639] [Greek: Pr�ton men ap' Arsino�s paratheonti t�n dexian �peiron therma
+pleiosin aulois ek petr�s hups�l�s eis thalattan di�theitai.] Agatharchides
+de Rubro mari. p. 54.
+
+[Greek: Eita all�n polin Arsino�n; eita therm�n hudat�n ekbolas, pikr�n kai
+halmur�n.] Strabo. l. 16. p. 1114.]
+
+[640] Some make Ephesus and Arsino� 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 pr�clusere 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.
+
+[Greek: Esti de epiphaneia tephr�d�s t�n pedi�n].
+
+Strabo supposes that the Campus Hyrcanus was so named from the Persians; as
+also [Greek: Kurou pedion], near it; but they seem to have been so
+denominated ab origine. The river Organ, which ran, into the M�ander from
+the Campus Hyrcanus, was properly Ur-chan. Ancyra was An-cura, so named a
+fonte Solis [Greek: kuros gar ho h�lios]. 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. [Greek: Istros te gar
+potamos arxamenos ek Kelt�n kai Pur�n�s polios rheei, mes�n schiz�n t�n
+Eur�p�n]. 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 C�nis, 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 Cotti�. 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 [Greek: Alpeis Skoutiai] 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. Cottian� civitates duodecim.
+
+[654] Scholia upon Apollonius. l. 2. v. 677.
+
+[655] [Greek: Tout�n de esti kai h� tou Ideonnou g�, kai h� tou Kottiou.]
+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: [Greek: Autophues sp�laion en tois pl�sion oresi
+t�s Persidos anth�ron, kai p�gas echon, anier�santos eis tim�n tou pant�n
+poi�tou, kai patros Mithrou.] p. 254.
+
+Clemens Alexandrinus mentions, [Greek: Barath�n stomata terateias emplea.]
+Cohortatio ad Gentes.
+
+[Greek: Antra men d� dikai�s oi palaioi, kai sp�laia, t�i kosm�i
+kathieroun.] 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.
+
+  [Greek: Autar epi kratos limenos tanuphullos Elaia,]
+  [Greek: Anchothi d' aut�s Antron.]
+          Homer de Antro Ithacensi. Odyss. l. [epsilon]. 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 Coelestis, vel Domus Dei, from
+the supposed sanctity of such places.
+
+[664] Strabo. l. 9. p. 638.
+
+                  [Greek: Entha parthenou]
+  [Greek: Stugnon Sibull�s estin oik�t�rion]
+  [Greek: Gr�n�i Berethr�i sunkat�rephes steg�s.]
+                  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] [Greek: Mous�n gar �n Hieron entautha peri t�n anapno�n tou namatos.]
+Plutarch de Pyth. Oracul. vol. 1. p. 402.
+
+[669] Pausanias. l. 10. p. 877.
+
+[670] Pausanias. l. 5. p. 387. Sama Con, Coeli vel Coelestis Dominus.
+
+[671] Strabo. l. 12. p. 869. l. 13. p. 934. Demeter and Kora were
+worshipped at the Charonian cavern mentioned by Strabo: [Greek: Char�nion
+antron thaumaston t� phusei]. l. 14. p. 961.
+
+[672] Lucian de De� Syri�.
+
+[673] Maximus Tyrius. Dissert. 8. p. 87.
+
+[674] Vaillant: Numism. �rea 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] K�mpfer. Amoenitates Exotic�. 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] [Greek: Hoi ta tou Mithrou must�ria paradidontes legousin ek petras
+gegen�sthai auton, kai sp�laion kalousi ton topon.] Cum Tyrphone Dialog. p.
+168.
+
+[684] He speaks of people--[Greek: Pantachou, hopou ton Mithran egn�san,
+dia sp�laiou hileoumen�n.] 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 Naphth�, et ita adpellatur circa Babylonem, et in
+Astacenis Parthi�, 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] [Greek: Kai thuousi Persai puri, epiphorountes aut�i t�n puros
+troph�n, epilegontes, Pur, Despota, esthie.] Maximus Tyrius. Dissert. 8. p.
+83.
+
+[703] See Lycophron. v. 447. and Stephanus. [Greek: Kupros].
+
+  [Greek: Kerastidos eis chthona Kuprou.] Nonni Dionys. l. iv.
+
+[704] Hospes erat c�sus. 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.
+Euboea--Urbibus clara quondam Pyrrh�, Orco, Ger�sto, Carysto, Oritano, &c.
+aquisque callidis, qu� Ellopi� vocantur, nobilis. l. 4, c. 12.
+
+[708] [Greek: En tois Kastabalois esti to t�s Perasias Artemidos hieron,
+hopou phasi tas hiereias gumnois tois posi di' anthrakian badizein
+apatheis.] Strabo. l. 12 p. 811.
+
+[709] [Greek: Mithras ho h�lios para Persais.] Hesych.
+
+[Greek: Mithr�s ho pr�tos en Persais Theos.] 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--[Greek: Achris hou tas ogdo�konta kolaseis parelthoi.] In
+Nazianzeni Steliteutic. 2.
+
+[711] [Greek: Kai tote loipon emuousi auton ta tele�tera, ean z�s�i.]
+Nonnus supra.
+
+[712] Account of Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.
+
+[713] [Greek: Eikona pherontos sp�laiou tou Kosmou]. Por. de Ant. Nymph. p.
+254.
+
+[714] [Greek: Meta de touton ton Z�roastr�n krat�santos kai par' allois di'
+antr�n kai sp�lai�n, eit' oun autophu�n, eite cheiropoi�t�n, tas teletas
+apodidonai.] 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, [Greek: Kor� Kosmou], nursed
+in a cave: [Greek: h�saut�s kai h� D�m�t�r en antr�i trephei t�n Kor�n meta
+Numph�n; kai alla toiauta polla heur�sei tis epi�n ta t�n theolog�n.]
+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--[Greek:
+Theiodamanti tou Priamou sun�nt�sen Orpheus--ktl.]
+
+[721] Strabo. l. 15. p. 1064.
+
+[Greek: Persas epi ta hups�lotata t�n ore�n thusias erdein.] Herodotus. l.
+2. c. 131.
+
+Some nations, instead of an image, worshipped the hill as the
+Deity--[Greek: Epeph�misan de kai Dii agalmata hoi pr�toi anthr�poi
+koruphas oron, Olumpon, kai Id�n, kai ei ti allo oros pl�siazei t�i
+Ouran�i]. 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] [Greek: Pan de oros tou Dios oros onomazetai, epei ethos �n tois
+palaiois hupsist� onti t�i The�i �n upsei thusias poieisthai]. Melanthes de
+Sacrificijs. See Natalis Comes. l. 1. 10.
+
+[726] [Greek: Omph�, theia kl�d�n]. Hesych. It was sometimes expressed
+without the aspirate, [Greek: amb�]: hence the place of the oracle was
+styled Ambon, [Greek: amb�n]. [Greek: Amb�n, hai prosanabaseis t�n or�n].
+Hesych.
+
+[727] [Greek: Ton Omphin euerget�n ho Hermaios ph�si d�loun
+herm�neuomenon.] Plutarch: Isis et Osiris. vol. 1. p. 368.
+
+[728] [Greek: Olumpoi eisin hex--kl.] Scholia upon Apollonius Rhodius. l.
+1. v. 598.
+
+[729] Many places styled Olympus and Olympian.
+
+In Lycia: [Greek: Olumpos megal� polis, kai horos hom�numon.] Strabo. l.
+14. p. 982.
+
+[Greek: Olump� polis Illurias]. Stephanus Byzantinus.
+
+In Cyprus: [Greek: Amathos polis, kai oros mastoeides Olumpos.] Strabo. l.
+14. p. 1001.
+
+[Greek: H�de akroreia kaleitai Olumpos.] Strabo. Ibidem.
+
+Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l. 8. c.
+1.
+
+At Megara in Greece: [Greek: Temenos Olumpeion]. Pausanias. l. 1. p. 97.
+
+In Elis: [Greek: H� Olumpia pr�ton Kronios lophos elegeto.] Scholia upon
+Lycophron. v. 42.
+
+In Attica: [Greek: Naos Kronou, kai Rheas, kai temenos t�n epikl�sin
+Olumpias.] Pausan. l. 1. p. 43.
+
+In Achaia: [Greek: Dios Olumpiou naos]. Pausan. l. 2. p. 123.
+
+At Delos: [Greek: Olumpeion, topos en D�l�i]. Stephanus Byzantinus. [Greek:
+Esti kai polis Pamphulias].
+
+Libya was called Olympia. Stephanus Byzant.
+
+The moon called Olympias: [Greek: H� gar Sel�n� par' Aiguptiois kuri�s
+Olumpias kaleitai.] Eusebii Chron. p. 45. l. 10.
+
+The earth itself called Olympia by Plutarch, who mentions [Greek: t�s G�s
+Olumpias hieron] in Theseus, by which is meant the temple of the Prophetic
+Earth.
+
+Many other instances might be produced.
+
+[730] Sophocles: Oedipus Tyrannus. v. 487.
+
+[Greek: Omphalon eribromou Chthonos]. Pind. Pyth. Ode 6. v. 3.
+
+[Greek: Orthodikan Gas omphalon kelad�te]. Pind. Pyth. Ode 11. antist.
+
+[731] Euripides in Ione. v. 233.
+
+[Greek: Mesomphalos Estia]. 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. [Greek: Ton de hupo
+Delph�n kaloumenon omphalon lithou pepoi�menon leukou, touto einai to en
+mes�i g�s pas�s autoi legousin hoi Delphoi; deiknutai te kai omphalos TIS
+en t�i na�i titain�menos.] Pausan. l. 10. p. 835.
+
+It is described by Tatianus, but in a different manner. [Greek: En t�i
+temenei tou L�to�dou kaleitai tis omphalos. Hode omphalos taphos estin
+Dionusou.] p. 251. Oratio contra Gr�cos.
+
+[735] Plutarch [Greek: peri leloip. Chr�st�r].
+
+[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.
+
+  [Greek: Tris d' epi kallist�s n�sou drames omphalon Enn�s.]
+    Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.
+
+[739] Homer. Odyss. l. [alpha]. v. 50.
+
+[740] Stephanus Byzantinus. The natives were also styled Pyrrhid�; and the
+country Chaonia from the temple Cha-On, [Greek: oikos h�liou].
+
+[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--[Greek: Polisma epi lophou hups�lou
+keimenon.] Pausan. l. 4. p. 292. The country was called Amphia.
+
+[744] [Greek: Alpheionias Artemidos, � Alpheious�s alsos.] Strabo. l. 8. p.
+528.
+
+[745] Plutarch de Fluminibus--[Greek: Alpheios].
+
+Alpheus, said to be one of the twelve principal and most antient Deities,
+called [Greek: sumb�moi]; who are enumerated by the Scholiast upon Pindar.
+[Greek: B�moi didumoi, pr�tos Dios kai Poseid�nos--ktl.] Olymp. Ode. 5.
+
+[746] Stephanus Byzant. [Greek: Omphalion]. It was properly in Epirus,
+where was the oracle of Dodona, and whose people were styled [Greek:
+Omphali�eis] above.
+
+[747] [Greek: Omphalion, topos Kr�t�s;--] Steph. Byzant. [Greek: Esti de en
+Kr�tikois oresi kai kat' eme eti El�ros polis.] Strabo. l. 10. p. 834.
+Eluros--[Hebrew: AL AWR].
+
+[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. [Greek:
+H� gar Sel�n� par' Aiguptiois kurios Olumpias kaleitai, dia to kata m�na
+peripolein ton Z�diakon kuklon, on hoi palaioi aut�n OLYMPON ekaloun.]
+Chronicon. p. 45. l. 9. The reason given is idle: but the fact is worth
+attending to.
+
+Olympus was the supposed pr�ceptor of Jupiter. Diodorus. l. 3. p. 206.
+
+[753] Pindar. Pyth. Ode 4. p. 241.
+
+[754] [Greek: Epi ne�s peripheretai chrus�s hupo Hier�n ogdo�konta (ho
+Theos). Houtoi de epi t�n �m�n pherontes ton theon proagousin automat�s,
+hopou agoi to tou theou neuma ton poreian.] Diodorus. l. 17. p. 528.
+
+It is observable, that this historian does not mention an omphalus: but
+says, that it was a statue, [Greek: xoanon], which was carried about.
+
+[755] Bochart. Canaan. l. 1. c. 40.
+
+[756] [Greek: Omph�, theia kl�d�n, ho estin onar.] Schol. on Homer. Iliad.
+[Beta]. v. 41.
+
+[757] Eusebius. Pr�p. Evang. l. 5. p. 194.
+
+One title of Jupiter was [Greek: Panomphaios].
+
+[Greek: Entha Panomphai�i Z�ni rh�zeskon Achaioi]. Homer. Iliad. [Theta].
+v. 250.
+
+Ara Panomph�o 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: [Greek: Petra polis
+Palaistin�s]. Suidas. But it was properly in Arabia, not far from Idume, or
+Edom. See Relandi Pal�stina. p. 930. and Strabo. l. 16.
+
+[762] The Ammonites were a mixed race; being both of Egyptian and Ethiopic
+original: [Greek: Aigupti�n kai Aithiop�n apoikoi]. 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 [Greek: ex
+Amphilochou manteia], in the treatise [Greek: peri brade�s tim�roumen�n].
+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. �n. l. 6. v. 368.
+
+[773] Plin. l. 4. c. 12. Strabo. l. 10. Called Mallus, by Pausanias,
+[Greek: En Mall�i manteion apseudestaton]. l. 1. p. 84.
+
+[774] [Greek: Legetai de hupo t�n Amphikleie�n mantin te sphisi ton Theon
+toutoi, kai bo�thon nosois kathistanai--promanteus de ho hiereus esti].
+Pausanias. l. 10. p. 884. The city was also called Ophitea.
+
+[775] Aristophanes. [Greek: Nephelai]. v. 595.
+
+[776] See Scholia to Aristoph. v. 595.
+
+[777] Ibidem.
+
+[778] We meet with the like in the Orphica.
+
+  [Greek: Amphi de manteias eda�n polupeironas hormous]
+  [Greek: Th�r�n, Oi�n�n te.] Argonautica. v. 33.
+
+So in Pindar. [Greek: Keladonti moi amphi Kinuran.] Pyth. Ode 2. p. 203.
+
+We have the same from the Tripod itself.
+
+  [Greek: Amphi de Puth�, kai Klariou manteumata Phoibou.] Apollo de
+      defectu Oraculor. apud Eusebium. Pr�p. 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 [Greek:
+Chr�stomatheia], were [Greek: Paianes], [Greek: Dithurambos], [Greek:
+Ad�nis], [Greek: Io Bakchon], [Greek: Huporch�mata], [Greek: Enk�mia],
+[Greek: Euktika.] Photius. c. 236. p. 983.
+
+[780] Diodorus. l. 5. p. 213.
+
+[781] Idque a [Greek: Thriamb�i] Gr�co, Liberi Patris cognomento. Varro de
+lingu� Lat. l. 5. p. 58.
+
+[782] Diodorus Siculus. l. 5. p. 213.
+
+[783] Epiphanius--adversus H�res. 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:
+
+                  [Greek: Entha hoi �pase]
+  [Greek: Th�sauron didumon mantosunas (Apoll�n).] Ibid. p. 53.
+
+[785] Of the Iamid�, see Herodotus. l. v. c. 44. l. ix. c. 33.
+
+  [Greek: Kallion t�n Iamide�n mantin].
+
+[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: [Greek: Hon phasi to alpha pant�n protaxai. dia
+to Phoinikas hout� kalein ton boun.] Sympos. Qu�st. 9. 3.
+
+[790] In insul� 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.--[Greek: Enioi de st�las hupelabon t�n Kalp�n, kai t�n
+Abuluka--ktl.] 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] --[Greek: All' apo limenos men oudeis anag�tai, m� thusas tois
+Thesis, kai parakalesas autous bo�thous.] Arrian upon Epictetus. l. 3. c.
+22.
+
+[799] Virgil. l. 3. �neis.
+
+[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] [Greek: To hieron tou Ouriou apechei apo tou Buzantiou stadia 120;
+ginontai de milia 16. kai esti stenotaton to stoma tou Pontou kaloumenon.]
+Anon. Descript. Ponti Euxini.
+
+[803] See Spon. and Wheeler's travels. p. 209.
+
+[804] Dionysius [Greek: peri�g�s]. v. 380.
+
+[805] Apollonius Rhodius. l. 1. v. 601.
+
+[806] Ibid. l. 1. v. 1114.
+
+In another place,
+
+  [Greek: Phula te Bithun�n aut�i kteatissato gai�i,]
+  [Greek: Mesph' epi R�baiou prochoas, skopelon te Kol�n�s.]
+                  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 [Greek: parab�mios akt�], from the numbers of
+altars. Oedipus Tyrannus. v. 193.
+
+The like province was attributed to the supposed sister of Apollo, Diana:
+Jupiter tells her--
+
+                  [Greek: kai men aguiais]
+  [Greek: Ess�i kai limenessin episkopos.]
+
+And, in another place:
+
+  [Greek: Tris deka toi ptoliethra kai ouk hena Purgon opass�.]
+                  Callimachus. Hymn to Diana.
+
+  [Greek: Potnia, Mounuchi�, Limenoskope, chaire, Pheraia.] Ibid. v. 259.
+
+[810] [Greek: Prin ge oun akrib�th�nai tas t�n agalmat�n scheseis, kionas
+histantes hoi palaioi esebon toutous, h�s aphidrumata tou Theou.] Clemens
+Alexand. l. 1. p. 418.
+
+[811] [Greek: --Ontos ouchi agalmatos sun techn�i, lithou de argou kata to
+archaion.] Pausan. l. 9. p. 757.
+
+Also of the Thespians: [Greek: Kai sphisin agalma palaiotaton estin argos
+lithos]. p. 761.
+
+[812] Tertullian adversus Gentes. l. 1. c. 12.
+
+[813] [Greek: Kai to men Samias H�ras proteron �n sanis]. 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] [Greek: Premnon--stelechos, blastos, pan riz�ma dendrou to g�raskon;
+� to ampelou pros t�i g� premnon.] Hesychius.
+
+[Greek: Premniasai, ekriz�sai]. 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] [Greek: Ampelos, polis t�s Ligustik�s; Heketaios en Eur�p�i; esti de
+akra Tor�nai�n Ampelos legomen�; esti kai hetera akra t�s Samou; kai all�
+en Kur�n�. Agroitas de duo poleis ph�si, t�n men an�, t�n de kat�i; esti de
+kai Italias akra, kai lim�n.] Steph. Byzant.
+
+[Greek: Kaleitai men oun kai akra tis Ampelos.] Strabo of Samos. l. 14. p.
+944.
+
+[823] Ampelusia, called [Greek: K�tt�s akron]. Ptolemy. l. 4. so named
+according to Strabo [Greek: apo K�te�n], or [Greek: K�tai�n], 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] [Greek: Apo Ampelou akr�s epi Kanastrai�n akr�n]. Herodotus. l. 7. c.
+123.
+
+[Greek: Ampelos akra], in Crete. Ptolemy. See Pliny. l. 4. c. 12.
+
+[825] In Samos was [Greek: Ampelos akra; esti de ouk euoinos.] Strabo. l.
+14. p. 944.
+
+Some places were called more simply Ampe.
+
+See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.
+
+[Greek: Amp�] of Tzetzes. See Cellarius.
+
+[826] [Greek: Mukal�s ch�rion hieron]. Herodotus. l. 1. c. 148.
+
+[827] Pr�p. Evan. l. 5. c. 16.
+
+[828] Pindar. Olymp. Ode 12.
+
+[Greek: Numphai eisi en t�i phreati]. Artemidorus Oneirocrit. l. 2. c. 23.
+
+[829] [Greek: Numph�n estin hieron epi t�i p�g�i.---louomenois de en t�i
+p�g�i kamat�n te esti kai alg�mat�n pant�n hiamata]. Pausanias. l. 6. p.
+510.
+
+[830] [Greek: Numphika], and [Greek: Loutra], are put by Hesychius as
+synonymous.
+
+Omnibus aquis Nymph� sunt pr�sidentes. 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 Nymph�;
+but improperly. Nympha vox, Gr�corum [Greek: Numpha], non fuit ab origine
+Virgini sive Puell� propria: sed solummodo partem corporis denotabat.
+�gyptijs, 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
+foemineum, sicut et alios fontes, nomine Ain Omphe, Gr�ce [Greek: numph�],
+insignibant: quod ab �gyptijs ad Gr�cos derivatum est.--Hinc legimus,
+[Greek: Numph� p�g�, kai neogamos gun�, numph�n de kalousi ktl.] Suidas.
+
+[Greek: Par' Ath�naiois h� tou Dios m�t�r, Numph�]. Ibidem.
+
+[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis.
+[Greek: Kai ho Aphthas dechetai porrh�then tou puros eidos.] The same by
+Gregory Nyssen is contracted, and called, after the Ionic manner, [Greek:
+Phth�s: h�sper ho kaloumenos Phth�s exaptetai]. Liber de anim�. 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 not� 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] [Greek: En t�i ch�rai t�n Apoll�niat�n kaleitai ti Numphaion; petra
+de esti pur anadidousa; hup' aut�i de kr�nai rheousi chliarou Asphaltou].
+Strabo. l. 7. p. 487.
+
+[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called
+Ampelitis from [Greek: ampelos], the vine: because its waters were good to
+kill vermin, [Greek: Akos t�s phtheiri�s�s ampelou]. 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.
+
+[Greek: Pollas de xun� poleas.]
+
+[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 [Greek: Omph�].
+
+[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, [Greek: Adelphos], [Greek:
+Kouros]?
+
+[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 �schylus. Pers�. p. 156. [Greek: Bal�n,
+archaios Bal�n.]
+
+[857] [Greek: Belin de kalousi touton; sebousi de huperphu�s, Apoll�na
+einai ethelontes.] Herodian. l. 8. of the Aquileians.
+
+Inscriptio vetus Aquilei� 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.
+
+[Greek: H� Olumpia pr�ton Kronios lophos elegeto]. Scholia in Lycophron. v.
+42.
+
+[Greek: S�t�r hupsinephes Zeu, Kronion te nai�n lophon]. Pindar. Olymp. Ode
+5. p. 43.
+
+[863] Pindar. Olympic Ode 6. p. 52.
+
+Apollo was the same as Iamus; whose priests were the I�mid�, 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 [Greek: Z�ni Ombri�i].
+
+[866] Pindar. Olymp. Ode 6. p. 51.
+
+[867] [Greek: Tas men d� petras sebousi te malista, kai t�i Eteoklei phasin
+autas pesein ek tou ouranou.] 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 Anaxagor�.
+
+[874] Pliny. l. 2. c. 58. p. 102.
+
+[875] [Greek: �libaton petran] they construed [Greek: lithon aph' h�liou
+bainomenon].
+
+[876] Pindar. Olympic. Ode 1. p. 8.
+
+[877] [Greek: Ton huper kephalas Tantalou lithon]. Pindar. Isthm. Ode 8. p.
+482.
+
+[878] [Greek: Alkaios, kai Alkman lithon phasin epai�reisthai Tantal�i.]
+Scholia upon Pindar. Olymp. Ode 1. p. 8.
+
+[879] [Greek: Pine legei to toreuma, kai orgia manthane sig�s]. 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 pr�sumat.
+
+[886]
+
+  [Greek: Ou men p�s nun estin hupo druos, oud' hupo petr�s]
+  [Greek: T�i oarizemenai, hate parthenos, ��theos te,]
+  [Greek: Parthenos, ��theos t' oarizeton all�loisin.] Homer. Iliad. [chi].
+      v. 126.
+
+  [Greek: Lithomotai, d�m�goroi, epi tou lithou omnuntes]. Hesychius.
+
+[887] Pindar. Pyth. Ode 4. p. 248.
+
+[Greek: Petraios timaitai Poseid�n para Thettalois]. Scholia ibidem.
+
+[888] Zeus was represented by a pyramid: Artemis by a pillar. [Greek:
+Puramidi de ho Meilichios, h� de kioni estin eikasmen�]. 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 [Greek: Petra Sisimithrou] in Sogdiana, Petra Aornon in India,
+[Greek: kai t�n tou Oxou (Petran), hoi de Ariamazou]. Strabo. l. 11. p.
+787. Petra Abatos in Egypt, [Greek: Petra Nabataia] in Arabia. Many places
+called Petra occur in the history of Alexander: [Greek: Helein de kai
+Petras erumnas sphodra ek prodose�s]. 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 [Greek: Akropolis] was
+originally of the same nature. The same is to be observed of those styled
+Purgoi.
+
+[890] Gruter. Inscript. lxxxvi. n. 8.
+
+[891] Xenophon. [Greek: Kuroupaideia].
+
+[892] Nonnus. Dionysiac. l. ix. p. 266.
+
+[893] Pausanias. l. 7. p. 577.
+
+[894] [Greek: ALPHITON, to apo neas krith�s, � sitou pephurmenon aleuron.]
+Hesychius.
+
+[Greek: Alphita meliti kai elai�i dedeumena]. Hesych.
+
+[895] [Greek: OMPAI, thumata, kai puroi meliti dedeumenoi.] Hesychius.
+
+[Greek: OMPIA, pantodapa tr�galia]. Ibidem.
+
+It it was expressed Amphi, the cakes were Amphitora, Amphimantora,
+Amphimasta: which seem to have been all nearly of the same composition.
+
+[Greek: AMPHASMA, psaista oin�i kai elai�i bebregmena]. Ibidem.
+
+[896] Fine flour had the sacred name of _Ador_, from _Adorus_, the God of
+day, an Amonian name.
+
+[897] [Greek: HOMOURA, semidalis hephthe, meli echousa, kai s�samon.]
+Hesych.
+
+[Greek: AMORA, s�midalis hephth� sun meliti.] Ibidem.
+
+[Greek: HOMORITAS, artos ek puron di�ir�menon gegon�s.] Ibid.
+
+Also [Greek: Amorbitai], Amorbit�. See Athen�us. l. 14. p. 646.
+
+[898] [Greek: PIONES, plakountes.] Hesychius.
+
+Pi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.
+
+[899] [Greek: CHAU�NAS, artous elai�i anaphurathentas krithinous.] Suidas.
+
+[900] The latter Greeks expressed Puramoun, Puramous.
+
+[Greek: PYRAMOUS], a cake. [Greek: �n ho Puramous para tois palaiois
+epinikios.] Artemidorus. l. 1. c. 74. [Greek: Kai ho diagrupn�sas mechri
+t�n he� elambane ton puramounta.] Schol. Aristoph. [Greek: Hippeis].
+
+See Meuisius on Lycophron. v. 593. and Hesych. [Greek: puramous, eidos
+plakountos.]
+
+[901] [Greek: OBELIAI], placent�. Athen�us. l. 14. p. 645.
+
+[902] [Greek: Nun thus� ta PITYRA.] Theocritus. Idyl. 2. v. 33.
+
+[903] Athen�us. l. 14. p. 646.
+
+[904] Diogenes Laertius: Vita Empedoclis. l.8.
+
+[905] Some read [Greek: ethaumase]. Cedrenus. p. 82. Some have thought,
+that by [Greek: boun] was meant an Ox: but Pausanias says, that these
+offerings were [Greek: pemmata]: and moreover tells us; [Greek: hoposa
+echei psuch�n, tout�n men �xi�sen ouden thusai]. _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. [Greek: Chau�nas te stratiai tou Ouranou]. Chau-On,
+domus vel templum Solis.
+
+[909] Herodotus mentions this custom, and styles it justly [Greek:
+aischistos t�n nom�n]. 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: [Greek: porneuein
+gar hapasas]. 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] [Greek: Tauta d� legousi phlu�reontes]. 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 Tim�us 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 [Greek: Astrophan� Dionuson en aktinessi pur�pon]:
+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 Po�sis 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 [Greek: Dia t�n h�meran]
+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. [Greek: Paionios Dionusios]. Hesychius. P�onia
+Minerva. Plutarch. de decem Rhetoribus.
+
+[Greek: Palaim�n H�rakl�s]. Hesychius.
+
+[Greek: I�t�r pant�n, Askl�pie, despota Paian]. Orphic. H. 66.
+
+[Greek: Poseid�n Iatros en T�n�i]. 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.
+
+[Greek: M�tera Er�tos Eilithuian einai]. 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 Syri� De�.
+
+[Greek: Keioi Aristaion ton auton kai Dia kai Apoll� nomizontes. ktl.]
+Athenagoras. p. 290.
+
+[Greek: H�lios, Zeus]. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.
+
+[Greek: H�lios, Kronos]. Damascius apud Photium. c. 242.
+
+[930] Auson. Epigram. 30.
+
+See Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or
+Attis. [Greek: Dionuson tines Attin prosagoreuesthai thelousin]. Clementis
+Cohort. p. 16.
+
+[931] Orphic. Hymn. x. p. 200. Gesner.
+
+[Greek: Par' Aiguptioisi de Pan men archaiotatos, kai t�n okt� t�n pr�t�n
+legomen�n The�n.] 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. [Greek: Kothos
+kai Arkl�s, hoi Chuthou paides.] Plutarch. Qu�stiones Gr�c�. v. 1. p 296.
+
+[936] Nonnus. l. 40. p. 1038.
+
+[937] In Demosthenem [Greek: Kata Meidiou. Pan sch�ma peritetheasin aut�i.]
+p. 647. See also Macrob. Sat. l. 1. c. 18.
+
+[Greek: Auton ton Dia kai ton Dionuson paidas kai neous h� theologia
+kalei.] Proclus upon Plato's Parmenides. See Orphic Fragments. p. 406.
+
+[938] Hesychius. The passage is differently read. Kuster exhibits it
+[Greek: Aphroditos]. [Greek: Hode ta peri Amathounta gegraph�s Paian, h�s
+andra t�n theon esch�matisthai en Kupr�i ph�sin.]
+
+[939] Servius upon Virgil. �neid. l. 2. v. 632.
+
+[940] Scholia upon Apollon. Rhod. l. 3. v. 52. [Greek: T�n kaloumen�n
+Moir�n einai presbuteran.] In some places of the east, Venus was the same
+as Cybele and Rhea, the Mother of the Gods: [Greek: Peri t�s ch�ras taut�s
+sebousi men h�s epi tan t�n Aphrodit�n, h�s m�tera the�n, poikilais kai
+ench�riois onomasi prosagoreuontes.] Ptol. Tetrabibl. l. 2.
+
+[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem
+esse ac foeminam. 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.
+
+[Greek: Auxomen� kai leipomen�, th�luste kai ars�n.] Hymn 8. v. 4.
+
+Deus Lunus was worshipped at Charr�, Edessa, and all over the east.
+
+[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.
+
+The Orphic verses [Greek: peri phuse�s] are to the same purpose.
+
+  [Greek: Pant�n men su pat�r, m�t�r, trophos, �de tith�ios.] 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.
+
+  [Greek: Pr�togon', �rikapaie, the�n pater, �de kai huie.] Hymn. 51. p.
+      246.
+
+[948] Apuleii Metamorph. l. xi. p. 241.
+
+[949] Porphyr. apud Eusebium Pr�p. Evang. l. 3. c. 11.
+
+[Greek: Timaitai para Lampsak�nois ho Priapos, ho autos �n t�i Dionus�i.]
+Athen�us. 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) [Greek: Onoma aut�i Hebra�sti]: diaresis on [Greek: a]; in
+original.
+
+(Gau., near ref. 383) [Greek: h�is kai ton Herm�n hout�s]: [Greek: Erm�n]
+with smooth breath mark in original.
+
+(ibid., near ref. 407) [Greek: K�kutos hud�r aterpestaton]: '[Greek:
+hud�s]' 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) [Greek: Hell�n�n echein
+ouden]: '[Greek: echien]', with a transpose mark over the '[Greek: ie]', in
+original.
+
+(Of the Omphi, near ref. 739) [Greek: hothi t' omphalos esti thalass�s]:
+[Greek: hothit'], no space in original.
+
+(ibid., near ref. 766) [Greek: kubern�t�ra te Tiphun]: [Greek: teTiphun],
+no space in original.
+
+(ibid., near ref. 779) [Greek: dos d' himeroessan]: '[Greek: dosth']', 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) [Greek: pr��n te kai
+chthes]: '[Greek: printe]' in original, no such word, amended to match
+Perseus E-Text.
+
+(ibid., near ref. 929) [Greek: Herm�s th', H�phaistos te klutos]: [Greek:
+Herm�sth'], no space in original.
+
+(Note 26.) [Greek: Mestraious tous Aiguptious]: '[Greek: Aigptious]' in
+original, obvious typo.
+
+(Note 39.) hinnulea: 'hinnul�' 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.) [Greek: hui�noi te t�n d' andr�n]: [Greek: hui�noite] no space
+in original.
+
+(Note 426.) [Greek: Hoid' ixon]: '[Greek: 'Thid']' in original.
+
+(Note 430.) p. 3?6: middle digit illegible in original.
+
+(Note 465.) [Greek: eputhonto hoi Hell�nes]: [Greek: oi] with smooth
+breathing mark in original (smooth breathing is generally not marked).
+
+(Note 466.) [Greek: h� homou pol�sis]: [Greek: � omou] with smooth
+breathing marks in original.
+
+(Note 540.) [Greek: to d� porr� duselenkton]: '[Greek: duselegton]' in
+original, no such word, amended to match Perseus E-Text.
+
+(Note 542.) [Greek: kai teratologein]: '[Greek: teratolegein]' in original,
+no such word, amended to match Perseus E-text.
+
+(Note 543.) [Greek: presbuterous emou genesthai]: '[Greek: tresbuterous]'
+in original, obvious typo.
+
+(Note 623.) [Greek: poi�tai psuchrot�ta adousi]: '[Greek: psukrot�ta]' in
+original, no such word.
+
+(Note 631.) [Greek: diskos brachus]: '[Greek: dischos]' in original, no
+such word.
+
+(Note 645.) [Greek: kuros gar ho h�lios]: '[Greek: �ilios]' in original -
+hypogegrammeni instead of breath mark.
+
+(Note 708.) [Greek: tois posi di' anthrakian]: '[Greek: anthakian]' 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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+<pre>
+
+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: ISO-8859-1
+
+*** 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
+
+
+
+
+
+
+</pre>
+
+<table border="0" cellpadding="10" style="background-color: #ccccff;">
+  <tr>
+    <td width="25%" valign="top">
+      Transcriber's note:
+    </td>
+    <td>
+        A few typographical errors have been corrected. They
+        appear in the text <ins class="correction"
+             title="explanation will pop up">like this</ins>, and the
+        explanation will appear when the mouse pointer is moved over the marked
+        passage. Sections in Greek and Hebrew will yield a transliteration
+	when the pointer is moved over them.
+    </td>
+  </tr>
+</table>
+<h4>A</h4>
+
+<h1>NEW SYSTEM;</h1>
+
+<h4>OR, AN</h4>
+
+<h2>ANALYSIS</h2>
+
+<h4>OF</h4>
+
+<h1>ANTIENT MYTHOLOGY:</h1>
+
+<p class="center" style="margin-top: 2em;">WHEREIN AN ATTEMPT IS MADE TO DIVEST TRADITION OF FABLE;<br />
+AND TO REDUCE THE TRUTH TO ITS ORIGINAL PURITY,</p>
+
+<h2>BY JACOB BRYANT, ESQ.</h2>
+
+<h3><i>THE THIRD EDITION.</i><br />
+IN SIX VOLUMES.</h3>
+
+<h3>WITH A PORTRAIT AND<br />
+SOME ACCOUNT OF THE AUTHOR;</h3>
+
+<h3>A VINDICATION OF THE APAMEAN MEDAL;</h3>
+
+<h4>Observations and Inquiries relating to various<br />
+Parts of Antient History;</h4>
+
+<h3>A COMPLETE INDEX,</h3>
+
+<h4>AND FORTY-ONE PLATES, NEATLY ENGRAVED.</h4>
+
+<h3>VOL. I.</h3>
+
+<h3>LONDON:</h3>
+
+  <p>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.</p>
+
+<h3>1807.</h3>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>SOME</h4>
+
+<h3>ACCOUNT</h3>
+
+<h4>OF THE</h4>
+
+<h2>LIFE AND WRITINGS</h2>
+
+<h4>OF</h4>
+
+<h3>JACOB BRYANT, ESQ.</h3>
+
+  <br clear="all" />
+<hr class="short" />
+
+  <p>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,"&mdash;consequently, born in 1718.</p>
+
+  <p>Whence a difference has arisen between the dates in this entry, and
+  the inscription on his monument, hereafter given, we are unable to
+  explain.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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:</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>In 1775 he published "A Vindication of the Apamean Medal, (see vol. v.
+  p. 287.) and of the Inscription <span title="N�E" class="grk"
+  >&#x39D;&#x3A9;&#x395;</span>; 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 Arch�ologia, and also as a separate
+  quarto pamphlet.</p>
+
+  <p>"An address to Dr. Priestley, on the Doctrine of Philosophical
+  Necessity illustrated," 1780. A pamphlet, octavo.</p>
+
+  <p>"Vindici� Flavian�; or, a Vindication of the Testimony given by
+  Josephus concerning our Saviour Jesus Christ." A pamphlet, octavo.
+  1780.</p>
+
+  <p>"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."</p>
+
+  <p>"Collections on the Zingara, or Gypsey Language." Arch�ologia, vol.
+  vii.</p>
+
+  <p>"Gemmarum antiquarum Delectus ex pr�stantioribus desumptus in
+  Dactylotheca Ducis Marlburiensis," Two vols, folio, 1783, &amp;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.</p>
+
+  <p>"A Treatise on the Authenticity of the Scriptures, and the Truth of
+  the Christian Religion." Octavo, 1792.</p>
+
+  <p>"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.</p>
+
+  <p>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.</p>
+
+  <p>"Observations upon a Treatise, intituled, Description of the Plain of
+  Troy, by Mons Le Chevalier," Quarto, 1795.</p>
+
+  <p>"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.</p>
+
+  <p>"The Sentiments of Philo Jud�us concerning the <span title="LOGOS" class="grk"
+  >&#x39B;&#x39F;&#x393;&#x39F;&#x3A3;</span>, 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.</p>
+
+  <p>"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.</p>
+
+  <br clear="all" />
+<hr />
+
+  <p>"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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p><i>Viro plusqu�m octogenario, et</i> Eton� <i>Matris Filiorum omnium
+  superstitum �tate jam grandissimo,</i> JACOBO BRYANT, S.</p>
+
+  <br clear="all" />
+<hr />
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Nomen honorati sacrum mihi c�m sit amici,</p>
+      <p class="i2">Charta sit h�c animi fida ministra mei:</p>
+      <p>Ne <ins class="correction" title="'tamem' in original, no such word">tamen</ins> incultis veniant commissa tabellis,</p>
+      <p class="i2">Carminis ingenu� dicta laventur ope.</p>
+      <p>Quem videt, � long� sobolem admirata caterv�,</p>
+      <p class="i2">Henrici<a name="footnotetag1" href="#footnote1"><sup>[1]</sup></a> � superis l�ti�s umbra plagis?</p>
+      <p>Quem pueris ubicunque suis monstrare priorem</p>
+      <p class="i2">Principe alumnorum mater Etona solet?</p>
+      <p>Quem cupit eximi� quisquis virtutis amator,</p>
+      <p class="i2">Seri�s  �therei regna subire poli?</p>
+      <p>Blande Senex, quem Musa fovet, seu seria tractas,</p>
+      <p class="i2">Seu facili indulges qu� propiora joco;</p>
+      <p>Promeritos liceat Vates tibi condat honores,</p>
+      <p class="i2">Et recolat vit� pr�mia justa tu�:</p>
+      <p>Pr�paret haud quovis lectas de flore corollas,</p>
+      <p class="i2">Sed ben� Nestoreis serta gerenda comis.</p>
+      <p>Scriptorum ex omni serie numeroque tuorum,</p>
+      <p class="i2">Utilitas primo est conspicienda loco:</p>
+      <p>Gratia subsequitur; Sapientiaque atria pandit</p>
+      <p class="i2">Ampla tibi, ingeniis sol�m ineunda piis.</p>
+      <p>Asperitate carens, mores ut ubique tueris!</p>
+      <p class="i2">Si levis es, levitas ipsa docere solet.</p>
+      <p>Quo studio errantes animos in aperta reducis!</p>
+      <p class="i2">Quo sensu dubios, qu� gravitate mones!</p>
+      <p>Si fontes aperire novos, et acumine docto</p>
+      <p class="i2">Elicere in scriptis qu� latuere sacris,</p>
+      <p>Seu Verum � fictis juvet extricare libellis,</p>
+      <p class="i2">Historic� et tenebris reddere lumen ope,</p>
+      <p>Aspice conspicuo l�tentur ut omnia c&#339;lo,</p>
+      <p class="i2">Et referent nitidum solque jubarque diem!</p>
+      <p>Centauri, Lapith�que, et Tantalus, atque Prometheus,</p>
+      <p class="i2">Et Nephele, veluti nube soluta su�,&mdash;</p>
+      <p>Hi pereunt omnes; alterque laboribus ipse</p>
+      <p class="i2">Conficis Alcides Hercule majus opus.</p>
+      <p>Tendis in hostilem soli tibi fisus arenam?</p>
+      <p class="i2">Excutis h�retici verba minuta Sophi<a name="footnotetag2" href="#footnote2"><sup>[2]</sup></a>?</p>
+      <p>Accipit �ternam vis profligata repulsam,</p>
+      <p class="i2">Fractaque sunt valid� tela min�que manu.</p>
+      <p>Cui Melite non nota tua est? atque impare nisu</p>
+      <p class="i2">Conjunctum � criticis Euro Aquilonis iter?</p>
+      <p>Argo quis dubitat? quis Delta in divite nescit</p>
+      <p class="i2">Qu� sit J�sephi fratribus aucta domus?</p>
+      <p>Monstra quot �gypti perhibes! qu�que Ira Jehov�!</p>
+      <p class="i2">Qu�m propri� in falsos arma parata deos!</p>
+      <p>Dum f&#339;dis squalet Nilus cum f&#339;tibus amnis,</p>
+      <p class="i2">Et necis est auctor que�s modo numen erat.</p>
+      <p>Immeritos Dana�m casus, Priamique dolemus</p>
+      <p class="i2">Funera, nec vel adhuc ossa quieta, senis?</p>
+      <p>Fata Melesigens� querimur, mentitaque facta</p>
+      <p class="i2">Hectoris incertas ad Simo�ntis aquas?</p>
+      <p>Eruis h�c veteris scabr� � rubigine fam�,</p>
+      <p class="i2">Dasque operis vati jusque decusque sui,</p>
+      <p>Magna tuis affers monumentaque clara triumphis,</p>
+      <p class="i2">Cum Troj� �ternum qu�d tibi nomen erit!</p>
+      <p>Ah! ne te extrem� cesset coluisse senect�,</p>
+      <p class="i2">(Aspicere heu! nimi� quem vetuere mor�,)</p>
+      <p>Qui puer, atque infans prope, te sibi sensit amicum,</p>
+      <p class="i2">Eque tuis sophi� fontibus hausit aquas!</p>
+      <p>Imagis, et, pur� qu�cunque aptissima vit�</p>
+      <p class="i2">Pr�mia supplicibus det Deus ipse suis,</p>
+      <p>H�c pete rite seni venerando, Musa; quod Ille</p>
+      <p class="i2">Nec spe, nec fam�, ditior esse potest.</p>
+      <p>Innumeris long�m gratus societur amicis,</p>
+      <p class="i2">Inter Etonenses duxque paterque viros:</p>
+      <p>Felix intersit terris: super�mque beato</p>
+      <p class="i2">Paulisper talem fas sit abesse choro.</p>
+    </div>
+  </div>
+  <br clear="all" />
+<hr class="full" />
+
+<h3>INSCRIPTION</h3>
+
+<h4>ON</h4>
+
+<h2>MR. BRYANT'S MONUMENT,</h2>
+
+<h4>IN</h4>
+
+<h3>CYPENHAM CHURCH.</h3>
+
+  <br clear="all" />
+<hr class="short" />
+
+<h3>M&mdash;S</h3>
+
+<h3>JACOB BRYANT</h3>
+
+<p class="center" style="margin-top: 2em;">Collegii Regalis apud Cantabrigienses Olim Socii<br />
+Qui in bonis quas ibi hauserat artibus<br />
+excolendis consenuit.<br />
+Erant in eo plurim� liter�<br />
+nec e� vulgares,<br />
+Sed exquisit� qu�dam et recondit�,<br />
+quas non minore Studio quam acumine<br />
+ad illustrandam S.S veritatem adhibuit:<br />
+Id quod testantur scripta ejus gravissima,<br />
+tam in Histori� sacr� primordiis eruendis<br />
+quam in Gentium Mythologi� explicand� versata.<br />
+Libris erat adeo deditus<br />
+Ut iter vit� secretum<br />
+iis omnino deditum;<br />
+Pr�miis honoribusque<br />
+qu� illi non magis ex Patroni nobilissimi grati�<br />
+quam suis meritis abunde pr�sto erant,<br />
+usq; pr�posuerit.<br />
+Vitam integerrimam et ver� Christianam<br />
+Non sine tristi suorum desiderio, clausit<br />
+Nov. 13. 1804.<br />
+Anno �tatis su� 89.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h2>PREFACE.</h2>
+
+<p class="center" style="margin-top: 2em;"><span title="Naphe, kai memnas' apistein; arthra tauta t�n phren�n." class="grk">&#x39D;&#x3B1;&#x3C6;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x3BC;&#x3B5;&#x3BC;&#x3BD;&#x3B1;&#x3C3;' &#x3B1;&#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B5;&#x3B9;&#x3BD;&#x387; &#x3B1;&#x3C1;&#x3B8;&#x3C1;&#x3B1; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD; &#x3C6;&#x3C1;&#x3B5;&#x3BD;&#x3C9;&#x3BD;.</span>&mdash;&mdash;<font class="sc">Epicharmus</font>.</p>
+
+  <p>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 <a name="footnotetag3"
+  href="#footnote3"><sup>[3]</sup></a>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.</p>
+
+  <p>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, D�mons,
+  Heliad�, 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<a
+  name="footnotetag4" href="#footnote4"><sup>[4]</sup></a> 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. <i>It was
+  the good fortune of Sanchoniathon</i>, says <a name="footnotetag5"
+  href="#footnote5"><sup>[5]</sup></a>Philo Biblius, <i>to light upon some
+  antient</i> <i>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>.</p>
+
+  <p>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 �ras 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 I�nim, 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.</p>
+
+  <p>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-Scyth�, 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.</p>
+
+  <p>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, �gialeus 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.</p>
+
+  <p>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 �ra of the
+  world: and Scaliger has accordingly carried the chronology of the latter
+  beyond the term of his artificial<a name="footnotetag6"
+  href="#footnote6"><sup>[6]</sup></a> 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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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, <span title="pou st�i" class="grk"
+  >&#x3C0;&#x3BF;&#x3C5; &#x3C3;&#x3C4;&#x3C9;&#x3B9;</span>, 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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h2>PREFACE</h2>
+
+<h4>TO THE</h4>
+
+<h3>THIRD VOLUME OF THE QUARTO EDITION,</h3>
+
+<h4>BEGINNING AT VOL. iv. PAGE 1. IN THIS EDITION.</h4>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>I cannot conclude without acknowledging my obligations to a most
+  worthy and learned<a name="footnotetag7"
+  href="#footnote7"><sup>[7]</sup></a> 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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h2>RADICALS.</h2>
+
+<p class="center" style="margin-top: 2em;"><span title="Peithous d' esti keleuthos, al�thei� gar op�dei." class="grk">&#x3A0;&#x3B5;&#x3B9;&#x3B8;&#x3BF;&#x3C5;&#x3C2; &#x3B4;' &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B5;&#x3BB;&#x3B5;&#x3C5;&#x3B8;&#x3BF;&#x3C2;, &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B7; &#x3B3;&#x3B1;&#x3C1; &#x3BF;&#x3C0;&#x3B7;&#x3B4;&#x3B5;&#x3B9;.</span>&mdash;&mdash;PARMENIDES.</p>
+
+  <p>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, Sama�m. 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.</p>
+
+  <p>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.</p>
+
+<h4>HAM or CHAM.</h4>
+
+  <p>The first of the terms here specified is Ham; at different times, and
+  in different places, expressed Cham, Chom, <a name="footnotetag8"
+  href="#footnote8"><sup>[8]</sup></a>Chamus. Many places were from him
+  denominated Cham Ar, Cham Ur, Chomana, Comara, Camarina. Ham, by the
+  Egyptians, was compounded Am-On, <span title="Am�n" class="grk"
+  >&#x391;&#x3BC;&#x3C9;&#x3BD;</span> and <span title="Amm�n" class="grk"
+  >&#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;</span>. He is to be found under this
+  name among many nations in the east; which was by the Greeks expressed
+  Amanus, and <a name="footnotetag9"
+  href="#footnote9"><sup>[9]</sup></a>Omanus. Ham, and Cham are words,
+  which imply heat, and the consequences of heat; and from them many words
+  in other languages, such as <a name="footnotetag10"
+  href="#footnote10"><sup>[10]</sup></a><span title="Kauma" class="grk"
+  >&#x39A;&#x3B1;&#x3C5;&#x3BC;&#x3B1;</span> Caminus, Camera, were
+  derived. Ham, as a Deity, was esteemed the <a name="footnotetag11"
+  href="#footnote11"><sup>[11]</sup></a>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, <a name="footnotetag12"
+  href="#footnote12"><sup>[12]</sup></a>Camirus, Chemmis, with numberless
+  other words, are derived. Chamma was the title of the hereditary <a
+  name="footnotetag13" href="#footnote13"><sup>[13]</sup></a>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 <a
+  name="footnotetag14" href="#footnote14"><sup>[14]</sup></a>name: for it
+  is said of the good king Josiah, that <i>they brake down the altars of
+  Baalim&mdash;in his presence; and the Chaminim</i> (or images of Cham)
+  <i>that were on high above them, he cut down</i>. They were also styled
+  Chamerim, as we learn from the prophet <a name="footnotetag15"
+  href="#footnote15"><sup>[15]</sup></a>Zephaniah. Ham was esteemed the
+  Zeus of Greece, and Jupiter of Latium. <a name="footnotetag16"
+  href="#footnote16"><sup>[16]</sup></a><span title="Ammous, ho Zeus, Aristotelei." class="grk"
+  >&#x391;&#x3BC;&#x3BC;&#x3BF;&#x3C5;&#x3C2;, &#x1F41;
+  &#x396;&#x3B5;&#x3C5;&#x3C2;,
+  &#x391;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3B9;.</span>
+  <a name="footnotetag17" href="#footnote17"><sup>[17]</sup></a><span
+  title="Ammoun gar Aiguptioi kaleousi ton Dia." class="grk"
+  >&#x391;&#x3BC;&#x3BC;&#x3BF;&#x3C5;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x394;&#x3B9;&#x3B1;.</span> 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: <a name="footnotetag18"
+  href="#footnote18"><sup>[18]</sup></a><span title="Eti de t�n poll�n nomizont�n idion par' Aiguptiois onoma tou Dios einai ton Amoun, ho paragontes h�meis Amm�na legomen." class="grk"
+  >&#x395;&#x3C4;&#x3B9; &#x3B4;&#x3B5; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;
+  &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B9;&#x3B4;&#x3B9;&#x3BF;&#x3BD; &#x3C0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2; &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x391;&#x3BC;&#x3BF;&#x3C5;&#x3BD;, &#x1F41;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x1F21;&#x3BC;&#x3B5;&#x3B9;&#x3C2;
+  &#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;.</span> From Egypt his
+  name and worship were brought into Greece; as indeed were the names of
+  almost all the Deities there worshipped. <a name="footnotetag19"
+  href="#footnote19"><sup>[19]</sup></a><span title="Schedon de kai panta ta ounomata t�n The�n ex Aiguptou el�luthe es t�n Hellada." class="grk"
+  >&#x3A3;&#x3C7;&#x3B5;&#x3B4;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3C4;&#x3B1;
+  &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3B5;&#x3BE;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B5;&#x3BB;&#x3B7;&#x3BB;&#x3C5;&#x3B8;&#x3B5; &#x3B5;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD; &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B1;.</span>
+  <i>Almost all the names of the Gods in Greece were adventitious, having
+  been brought thither from Egypt.</i></p>
+
+<h4>CHUS.</h4>
+
+  <p>Chus was rendered by the Greeks <span title="Chusos" class="grk"
+  >&#x3A7;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span>, Chusus; but, more commonly,
+  <span title="Chrusos" class="grk"
+  >&#x3A7;&#x3C1;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span>: and the places
+  denominated from him were changed to <span title="Chruse" class="grk"
+  >&#x3A7;&#x3C1;&#x3C5;&#x3C3;&#x3B5;</span>, Chruse; and to Chrusopolis.
+  His name was often compounded <a name="footnotetag20"
+  href="#footnote20"><sup>[20]</sup></a>Chus-Or, rendered by the Greeks
+  <span title="Chrus�r" class="grk"
+  >&#x3A7;&#x3C1;&#x3C5;&#x3C3;&#x3C9;&#x3C1;</span>, 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 <a
+  name="footnotetag21" href="#footnote21"><sup>[21]</sup></a>Cutha,
+  Cuthaia, Cutaia, Ceuta, Cotha, compounded <a name="footnotetag22"
+  href="#footnote22"><sup>[22]</sup></a>Cothon. He was sometimes expressed
+  Casus, Cessus, Casius; and was still farther diversified.</p>
+
+  <p>Chus was the father of all those nations, styled <a
+  name="footnotetag23" href="#footnote23"><sup>[23]</sup></a>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.</p>
+
+<h4>CANAAN.</h4>
+
+  <p>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. <span
+  title="Chna, houtos h� Phoinik� ekaleito. to ethnikon Chnaios." class="grk"
+  >&#x3A7;&#x3BD;&#x3B1;, &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x1F21;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B7;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3BF;. &#x3C4;&#x3BF;
+  &#x3B5;&#x3B8;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3BD;
+  &#x3A7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C2;.</span> The same is said by
+  Philo Biblius, from Sanchoniathon. <a name="footnotetag24"
+  href="#footnote24"><sup>[24]</sup></a><span title="Chna tou pr�tou metonomasthentos Phoinikos." class="grk"
+  >&#x3A7;&#x3BD;&#x3B1; &#x3C4;&#x3BF;&#x3C5;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B5;&#x3C4;&#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3C2;.</span> And, in
+  another place, he says, that Isiris, the same as Osiris, was the brother
+  to Cna. <a name="footnotetag25"
+  href="#footnote25"><sup>[25]</sup></a><span title="Isiris&mdash;adelphos Chna" class="grk"
+  >&#x399;&#x3C3;&#x3B9;&#x3C1;&#x3B9;&#x3C2;&mdash;&#x3B1;&#x3B4;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3C2;
+  &#x3A7;&#x3BD;&#x3B1;</span>; 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 Mizr�im and the
+  Canaanites were brothers.</p>
+
+<h4>MIZRAIM.</h4>
+
+  <p>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,
+  Mizr�im, 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 <span title="Muara" class="grk"
+  >&#x39C;&#x3C5;&#x3B1;&#x3C1;&#x3B1;</span>, which, undoubtedly, is a
+  mistake for <span title="Musara" class="grk"
+  >&#x39C;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3B1;</span>, the land of Musar, or
+  Mysar. It is, by <a name="footnotetag26"
+  href="#footnote26"><sup>[26]</sup></a>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 <a
+  name="footnotetag27" href="#footnote27"><sup>[27]</sup></a><span
+  title="Mis�r" class="grk">&#x39C;&#x3B9;&#x3C3;&#x3C9;&#x3C1;</span>,
+  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 Mizr�im 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 Scyth�, 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.</p>
+
+<h4>NIMROD.</h4>
+
+  <p>It is said of this person, by Moses, that he was the son of Cush. <a
+  name="footnotetag28" href="#footnote28"><sup>[28]</sup></a><i>And Cush
+  begat Nimrod: he began to be a mighty one in the earth: he was a mighty
+  hunter before the Lord: wherefore <ins class="correction" title="'it it said' in original"
+  >it is said</ins>, even as Nimrod, the mighty hunter before the Lord. And
+  the beginning of his kingdom was Babel.</i> His history is plainly
+  alluded to under the character of Alorus, the first king of <a
+  name="footnotetag29" href="#footnote29"><sup>[29]</sup></a>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 <a name="footnotetag30"
+  href="#footnote30"><sup>[30]</sup></a>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 <a
+  name="footnotetag31" href="#footnote31"><sup>[31]</sup></a><span
+  title="Nebr�d" class="grk"
+  >&#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3C9;&#x3B4;</span>, Nebrod: hence places
+  called by his name are expressed Nebrod, Nebrodes, Nebrissa. In Sicily
+  was a mountain Nebrodes, called by Strabo in the plural <a
+  name="footnotetag32" href="#footnote32"><sup>[32]</sup></a><span
+  title="ta Nebr�de or�" class="grk">&#x3C4;&#x3B1;
+  &#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3C9;&#x3B4;&#x3B5;
+  &#x3BF;&#x3C1;&#x3B7;</span>. 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag33" href="#footnote33"><sup>[33]</sup></a>Cantatus Graiis Acragas, vict�que fragosum</p>
+      <p>Nebrodem liquere fer�.</p>
+    </div>
+  </div>
+  <p>And Solinus speaks to the same purpose: <a name="footnotetag34"
+  href="#footnote34"><sup>[34]</sup></a>Nebrodem dam� et hinnuli
+  pervagantur. At the foot of the mountain were the warm baths of
+  Himera.</p>
+
+  <p>The term <span title="Nebros" class="grk"
+  >&#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3BF;&#x3C2;</span>, 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 B�tis in
+  Spain, called, by Pliny, Veneria; <a name="footnotetag35"
+  href="#footnote35"><sup>[35]</sup></a>Inter �stuaria B�tis 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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag36" href="#footnote36"><sup>[36]</sup></a>Ac Nebrissa Dionus�is conscia thyrsis,</p>
+      <p>Quam Satyri coluere leves, redimitaque sacr�</p>
+      <p>Nebride.</p>
+    </div>
+  </div>
+  <p>The Priests at the Bacchanalia, as well as the Votaries, were habited
+  in this manner.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag37" href="#footnote37"><sup>[37]</sup></a>Inter matres impia M�nas</p>
+      <p>Comes Ogygio venit Iaccho,</p>
+      <p>Nebride sacr� pr�cincta latus.</p>
+    </div>
+  </div>
+  <p>Statius describes them in the same habit.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag38" href="#footnote38"><sup>[38]</sup></a>Hic chelyn, hic flavam maculoso Nebrida tergo,</p>
+      <p>Hic thyrsos, hic plectra ferit.</p>
+    </div>
+  </div>
+  <p>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 Nebrid� at <a
+  name="footnotetag39" href="#footnote39"><sup>[39]</sup></a>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 <a name="footnotetag40"
+  href="#footnote40"><sup>[40]</sup></a>Belus: but as this was merely a
+  title, and conferred upon other persons, it renders his history very
+  difficult to be distinguished.</p>
+
+<h4><font class="sc">TITLES of the DEITY.</font></h4>
+
+  <p>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. <a name="footnotetag41"
+  href="#footnote41"><sup>[41]</sup></a><span title="Hon Aiguptioi men ekalesan Th�uth, Alexandreis de Th�th, Herm�n de Hell�nes metephrasan." class="grk"
+  >&#x1F49;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C3;&#x3B1;&#x3BD;
+  &#x398;&#x3C9;&#x3C5;&#x3B8;,
+  &#x391;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B5;&#x3B9;&#x3C2;
+  &#x3B4;&#x3B5; &#x398;&#x3C9;&#x3B8;,
+  &#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3BD; &#x3B4;&#x3B5;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B5;&#x3C6;&#x3C1;&#x3B1;&#x3C3;&#x3B1;&#x3BD;.</span>
+  From Theuth the Greeks formed <span title="THEOS" class="grk"
+  >&#x398;&#x395;&#x39F;&#x3A3;</span>; which, with that nation, was the
+  most general name of the deity. Plato, in his treatise, named Philebus,
+  mentions him by the name of <a name="footnotetag42"
+  href="#footnote42"><sup>[42]</sup></a><span title="Theuth" class="grk"
+  >&#x398;&#x3B5;&#x3C5;&#x3B8;</span>. He was looked upon as a great
+  benefactor, and the first cultivator of the vine.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag43" href="#footnote43"><sup>[43]</sup></a><span title="Pr�tos Th�th eda� drepan�n epi botrun ageirein." class="grk">&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x398;&#x3C9;&#x3B8; &#x3B5;&#x3B4;&#x3B1;&#x3B7; &#x3B4;&#x3C1;&#x3B5;&#x3C0;&#x3B1;&#x3BD;&#x3B7;&#x3BD; &#x3B5;&#x3C0;&#x3B9; &#x3B2;&#x3BF;&#x3C4;&#x3C1;&#x3C5;&#x3BD; &#x3B1;&#x3B3;&#x3B5;&#x3B9;&#x3C1;&#x3B5;&#x3B9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>He was also supposed to have found out letters: which invention is
+  likewise attributed to Hermes. <a name="footnotetag44"
+  href="#footnote44"><sup>[44]</sup></a><span title="Apo Mis�r Taautos, hos heure t�n t�n pr�t�n stoichei�n graph�n." class="grk"
+  >&#x391;&#x3C0;&#x3BF; &#x39C;&#x3B9;&#x3C3;&#x3C9;&#x3C1;
+  &#x3A4;&#x3B1;&#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2;, &#x1F41;&#x3C2;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B5; &#x3C4;&#x3B7;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C4;&#x3BF;&#x3B9;&#x3C7;&#x3B5;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x3BD;.</span>&mdash;&mdash;<span
+  title="Hell�nes de Herm�n ekalesan." class="grk"
+  >&#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2; &#x3B4;&#x3B5;
+  &#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C3;&#x3B1;&#x3BD;.</span> Suidas
+  calls him Theus; and says, that he was the same as Arez, styled by the
+  Arabians Theus Arez, and so worshipped at Petra. <span title="Theusar�s tout' esti Theos Ar�s, en Petrai t�s Arabias." class="grk"
+  >&#x398;&#x3B5;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3B7;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;' &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x398;&#x3B5;&#x3BF;&#x3C2; &#x391;&#x3C1;&#x3B7;&#x3C2;, &#x3B5;&#x3BD;
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x1FB3; &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3C1;&#x3B1;&#x3B2;&#x3B9;&#x3B1;&#x3C2;.</span> Instead of a
+  statue, there was <span title="lithos melas, tetrag�nos, atup�tos" class="grk"
+  >&#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2; &#x3BC;&#x3B5;&#x3BB;&#x3B1;&#x3C2;,
+  &#x3C4;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B3;&#x3C9;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3B1;&#x3C4;&#x3C5;&#x3C0;&#x3C9;&#x3C4;&#x3BF;&#x3C2;</span>, a black,
+  square pillar of stone, without any figure, or representation. It was the
+  same deity, which the Germans and Celt� worshipped under the name of
+  Theut-Ait, or Theutates; whose sacrifices were very cruel, as we learn
+  from Lucan.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag45" href="#footnote45"><sup>[45]</sup></a>Et quibus immitis placatur sanguine diro</p>
+      <p>Theutates.</p>
+    </div>
+  </div>
+<h4>AB.</h4>
+
+  <p>Ab signifies a father, similar to <span lang="he" title="AB" ><bdo
+  dir="rtl">&#x5D0;&#x5D1;</bdo></span> of the Hebrews. It is often found
+  in composition, as in Ab-El, Ab-On, Ab-Or.</p>
+
+<h4>AUR, OUR, OR.</h4>
+
+  <p>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. <a
+  name="footnotetag46" href="#footnote46"><sup>[46]</sup></a>Quod solem
+  vertimus, id in Hebr�o est <span lang="he" title="AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>, 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, <span title="h�ra, Hieron, Hiereus" class="grk"
+  >&#x1F61;&#x3C1;&#x3B1;, &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD;,
+  &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;</span>. Zeus was styled
+  Cham-Ur, rendered <span title="K�muros" class="grk"
+  >&#x39A;&#x3C9;&#x3BC;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span> by the Greeks;
+  and under this title was worshipped at Halicarnassus. He is so called by
+  Lycophron. <a name="footnotetag47"
+  href="#footnote47"><sup>[47]</sup></a><span title="�mos kataith�n thusthla K�mur�i Le�n." class="grk"
+  >&#x397;&#x3BC;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3B8;&#x3C9;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B8;&#x3BB;&#x3B1;
+  &#x39A;&#x3C9;&#x3BC;&#x3C5;&#x3C1;&#x1FF3;
+  &#x39B;&#x3B5;&#x3C9;&#x3BD;.</span> Upon which the Scholiast observes;
+  <span title="(K�muros) ho Zeus en Halikarnas�i timaitai." class="grk"
+  >(&#x39A;&#x3C9;&#x3BC;&#x3C5;&#x3C1;&#x3BF;&#x3C2;) &#x1F41;
+  &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B5;&#x3BD;
+  &#x1F09;&#x3BB;&#x3B9;&#x3BA;&#x3B1;&#x3C1;&#x3BD;&#x3B1;&#x3C3;&#x1FF3;
+  &#x3C4;&#x3B9;&#x3BC;&#x1FB3;&#x3C4;&#x3B1;&#x3B9;.</span></p>
+
+<h4>EL.</h4>
+
+  <p>El, Al, <span title="�l" class="grk">&#x397;&#x3BB;</span>, sometimes
+  expressed Eli, was the name of the true God; but by the Zabians was
+  transferred to the Sun: whence the Greeks borrowed their <span
+  title="H�lios" class="grk">&#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>,
+  and <span title="�elios" class="grk"
+  >&#x397;&#x3B5;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>. El, and Elion, were
+  titles, by which the people of Canaan distinguished their chief Deity. <a
+  name="footnotetag48" href="#footnote48"><sup>[48]</sup></a><span
+  title="Ginetai tis Elioun, kaloumenos hupsistos." class="grk"
+  >&#x393;&#x3B9;&#x3BD;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3C4;&#x3B9;&#x3C2;
+  &#x395;&#x3BB;&#x3B9;&#x3BF;&#x3C5;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x1F51;&#x3C8;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;.</span> This they
+  sometimes still farther compounded, and made Abelion: hence inscriptions
+  are to be found <a name="footnotetag49"
+  href="#footnote49"><sup>[49]</sup></a>DEO ABELLIONI. El according to
+  Damascius was a title given to Cronus. <a name="footnotetag50"
+  href="#footnote50"><sup>[50]</sup></a><span title="Phoinikes kai Suroi ton Kronon �l, kai B�l, kai Bolath�n eponomazousi." class="grk"
+  >&#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3A3;&#x3C5;&#x3C1;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x397;&#x3BB;, &#x3BA;&#x3B1;&#x3B9; &#x392;&#x3B7;&#x3BB;,
+  &#x3BA;&#x3B1;&#x3B9; &#x392;&#x3BF;&#x3BB;&#x3B1;&#x3B8;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span>
+  <i>The Phenicians and Syrians name Cronus Eel, and Beel, and
+  Bolathes.</i> 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.
+  <a name="footnotetag51" href="#footnote51"><sup>[51]</sup></a>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 <a
+  name="footnotetag52" href="#footnote52"><sup>[52]</sup></a>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. <a name="footnotetag53"
+  href="#footnote53"><sup>[53]</sup></a>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. <a name="footnotetag54"
+  href="#footnote54"><sup>[54]</sup></a>Rerum omnium sacrarum administri
+  Camilli dicebantur. But Plutarch seems to confine the term to one
+  particular office and person. <a name="footnotetag55"
+  href="#footnote55"><sup>[55]</sup></a><span title="Ton hup�retounta t�i Hier�i tou Dios amphithal� paida legesthai Kamillon, h�s kai ton Herm�n; hout�s enioi t�n Hell�n�n Kamillon apo t�s diakonias pros�goreuon." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3B5;&#x3C4;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;
+  &#x3C4;&#x1FF3; &#x1F39;&#x3B5;&#x3C1;&#x1FF3; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3B8;&#x3B1;&#x3BB;&#x3B7;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&#x387;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9;&#x3C2; &#x3B5;&#x3BD;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BA;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B7;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BD;.</span>
+  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, <span title="ho hupsistos" class="grk">&#x1F41;
+  &#x1F51;&#x3C8;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>. He was
+  sometimes expressed Casmillus; but still referred to Hermes. <a
+  name="footnotetag56" href="#footnote56"><sup>[56]</sup></a><span
+  title="Kasmillos ho Herm�s estin, h�s historei Dionusiod�ros." class="grk"
+  >&#x39A;&#x3B1;&#x3C3;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3C2; &#x1F41;
+  &#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;,
+  &#x1F61;&#x3C2; &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B5;&#x3B9;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3B9;&#x3BF;&#x3B4;&#x3C9;&#x3C1;&#x3BF;&#x3C2;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag57" href="#footnote57"><sup>[57]</sup></a><span title="Kluth' ALALA, polemou thugater." class="grk">&#x39A;&#x3BB;&#x3C5;&#x3B8;' &#x391;&#x39B;&#x391;&#x39B;&#x391;, &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3BF;&#x3C5; &#x3B8;&#x3C5;&#x3B3;&#x3B1;&#x3C4;&#x3B5;&#x3C1;.</span></p>
+    </div>
+  </div>
+  <p>Hence we have in Hesychius the following interpretations; <span
+  title="alalazei, epiniki�s �chei" class="grk"
+  >&#x3B1;&#x3BB;&#x3B1;&#x3BB;&#x3B1;&#x3B6;&#x3B5;&#x3B9;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B9;&#x3C9;&#x3C2;
+  &#x3B7;&#x3C7;&#x3B5;&#x3B9;</span>. <span title="Alalagmos, epinikios humnos" class="grk"
+  >&#x391;&#x3BB;&#x3B1;&#x3BB;&#x3B1;&#x3B3;&#x3BC;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B9;&#x3BF;&#x3C2;
+  &#x1F51;&#x3BC;&#x3BD;&#x3BF;&#x3C2;</span>. <span title="Eleleu, epiph�n�ma polemikon." class="grk"
+  >&#x395;&#x3BB;&#x3B5;&#x3BB;&#x3B5;&#x3C5;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3C9;&#x3BD;&#x3B7;&#x3BC;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3B9;&#x3BA;&#x3BF;&#x3BD;.</span>
+  It is probably the same as <span lang="he" title="HLL" ><bdo
+  dir="rtl">&#x5D4;&#x5DC;&#x5DC;</bdo></span> in Isaiah, <a
+  name="footnotetag58" href="#footnote58"><sup>[58]</sup></a><i>How art
+  thou fallen, Halal, thou son of Sehor.</i></p>
+
+<h4>ON and EON.</h4>
+
+  <p>On, Eon, or Aon, was another title of the Sun among the Amonians: and
+  so we find it explained by Cyril upon Hosea: <span title="�n de estin ho H�lios" class="grk"
+  >&#x3A9;&#x3BD; &#x3B4;&#x3B5; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x1F41; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>: and speaking of the
+  Egyptians in the same comment, he says, <span title="�n de esti par' autois ho H�lios" class="grk"
+  >&#x3A9;&#x3BD; &#x3B4;&#x3B5; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;' &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F41; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>. The Seventy
+  likewise, where the word occurs in Scripture, interpret it the Sun; and
+  call the city of On, Heliopolis. <a name="footnotetag59"
+  href="#footnote59"><sup>[59]</sup></a><span title="Kai ed�ken aut�i t�n Aseneth thugatera Petephr� Hiere�s H�lioupole�s." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3B5;&#x3B4;&#x3C9;&#x3BA;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x1FF3; &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3C3;&#x3B5;&#x3BD;&#x3B5;&#x3B8;
+  &#x3B8;&#x3C5;&#x3B3;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3B1;
+  &#x3A0;&#x3B5;&#x3C4;&#x3B5;&#x3C6;&#x3C1;&#x3B7;
+  &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C9;&#x3C2;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C5;&#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3C9;&#x3C2;.</span>
+  Theophilus, from Manetho, speaks of it in the same manner: <a
+  name="footnotetag60" href="#footnote60"><sup>[60]</sup></a><span
+  title="�n, h�tis estin H�liopolis." class="grk">&#x3A9;&#x3BD;,
+  &#x1F21;&#x3C4;&#x3B9;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;.</span>
+  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 <i>had a vineyard at <a name="footnotetag61"
+  href="#footnote61"><sup>[61]</sup></a>Baal-Hamon;</i> 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 <span title="h�lios" class="grk"
+  >&#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>, and <span title="h�lion" class="grk"
+  >&#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3BD;</span>. 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 <span title="Abelion, H�lion; Abelion, H�liakon." class="grk"
+  >&#x391;&#x3B2;&#x3B5;&#x3BB;&#x3B9;&#x3BF;&#x3BD;,
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;&#x387;
+  &#x391;&#x3B2;&#x3B5;&#x3BB;&#x3B9;&#x3BF;&#x3BD;,
+  &#x1F29;&#x3BB;&#x3B9;&#x3B1;&#x3BA;&#x3BF;&#x3BD;.</span></p>
+
+  <p>Vossius thinks, and with good reason, that the Apollo of Greece and
+  Rome was the same as the Abelion of the East. <a name="footnotetag62"
+  href="#footnote62"><sup>[62]</sup></a>Fortasse Apollo ex Cretico <span
+  title="Abelios;" class="grk"
+  >&#x391;&#x3B2;&#x3B5;&#x3BB;&#x3B9;&#x3BF;&#x3C2;&#x387;</span> 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, <span title="Apollu�n" class="grk"
+  >&#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C5;&#x3C9;&#x3BD;</span>: <a
+  name="footnotetag63" href="#footnote63"><sup>[63]</sup></a><span
+  title="Onoma aut�i Hebra�sti Abadd�n, kai en t�i Hell�nik�i Apollu�n." class="grk"
+  >&#x39F;&#x3BD;&#x3BF;&#x3BC;&#x3B1; &#x3B1;&#x3C5;&#x3C4;&#x1FF3; <ins
+  class="correction" title="diaresis on &#x3B1; in original"
+  >&#x1F19;&#x3B2;&#x3C1;&#x3B1;&#x3CA;&#x3C3;&#x3C4;&#x3B9;</ins>
+  &#x391;&#x3B2;&#x3B1;&#x3B4;&#x3B4;&#x3C9;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x3C4;&#x1FC3;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3BA;&#x1FC3;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C5;&#x3C9;&#x3BD;.</span></p>
+
+<h4>AIT.</h4>
+
+  <p>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. <span
+  title="Aithai, melainai. Aithein, kaiein. Aithaloen" class="grk"
+  >&#x391;&#x3B9;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3BC;&#x3B5;&#x3BB;&#x3B1;&#x3B9;&#x3BD;&#x3B1;&#x3B9;.
+  &#x391;&#x3B9;&#x3B8;&#x3B5;&#x3B9;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;&#x3B5;&#x3B9;&#x3BD;.
+  &#x391;&#x3B9;&#x3B8;&#x3B1;&#x3BB;&#x3BF;&#x3B5;&#x3BD;</span> (a
+  compound of Aith El), <span title="kekaumenon. Aithinos, kapnos. Aithon, lampron. Aith�na" class="grk"
+  >&#x3BA;&#x3B5;&#x3BA;&#x3B1;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3C0;&#x3BD;&#x3BF;&#x3C2;.
+  &#x391;&#x3B9;&#x3B8;&#x3BF;&#x3BD;,
+  &#x3BB;&#x3B1;&#x3BC;&#x3C0;&#x3C1;&#x3BF;&#x3BD;.
+  &#x391;&#x3B9;&#x3B8;&#x3C9;&#x3BD;&#x3B1;</span> (of the same etymology,
+  from Aith-On) <span title="melana, pur�d�." class="grk"
+  >&#x3BC;&#x3B5;&#x3BB;&#x3B1;&#x3BD;&#x3B1;,
+  &#x3C0;&#x3C5;&#x3C1;&#x3C9;&#x3B4;&#x3B7;.</span> <a
+  name="footnotetag64" href="#footnote64"><sup>[64]</sup></a><span
+  title="Aithos, kauma." class="grk">&#x391;&#x3B9;&#x3B8;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3C5;&#x3BC;&#x3B1;.</span> 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 <a
+  name="footnotetag65" href="#footnote65"><sup>[65]</sup></a>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 <a
+  name="footnotetag66" href="#footnote66"><sup>[66]</sup></a>Ait; and
+  Egypt, the land of Ham, had, in consequence of it, the name of Ait,
+  rendered by the Greeks <span title="Aetia" class="grk"
+  >&#x391;&#x3B5;&#x3C4;&#x3B9;&#x3B1;</span>: <span title="Ekl�th� (h� Aiguptos) kai Aeria, kai Potamia, kai Aithispia, kai" class="grk"
+  >&#x395;&#x3BA;&#x3BB;&#x3B7;&#x3B8;&#x3B7; (&#x1F21;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C2;)
+  &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3B5;&#x3C1;&#x3B9;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3A0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3B9;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3C3;&#x3C0;&#x3B9;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9;</span> <a name="footnotetag67"
+  href="#footnote67"><sup>[67]</sup></a><span title="AETIA." class="grk"
+  >&#x391;&#x395;&#x3A4;&#x399;&#x391;.</span> One of the most antient
+  names of the Nile was Ait, or <span title="Aetos" class="grk"
+  >&#x391;&#x3B5;&#x3C4;&#x3BF;&#x3C2;</span>. 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 <a
+  name="footnotetag68" href="#footnote68"><sup>[68]</sup></a><span
+  title="Aietos aith�n" class="grk"
+  >&#x391;&#x3B9;&#x3B5;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B1;&#x3B9;&#x3B8;&#x3C9;&#x3BD;</span>. Among the parts of the human
+  body, it was appropriated to the <a name="footnotetag69"
+  href="#footnote69"><sup>[69]</sup></a>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. <a name="footnotetag70"
+  href="#footnote70"><sup>[70]</sup></a><span title="Aigupton de graphontes thumiat�rion kaiomenon z�graphousi, kai epan� KARDIAN." class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B8;&#x3C5;&#x3BC;&#x3B9;&#x3B1;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B6;&#x3C9;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3C0;&#x3B1;&#x3BD;&#x3C9;
+  &#x39A;&#x391;&#x3A1;&#x394;&#x399;&#x391;&#x39D;.</span> 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 <span
+  lang="he" title="AWR" ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>
+  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. <a
+  name="footnotetag71" href="#footnote71"><sup>[71]</sup></a><span
+  title="Kateskapse de t�n Athurian Am�sis." class="grk"
+  >&#x39A;&#x3B1;&#x3C4;&#x3B5;&#x3C3;&#x3BA;&#x3B1;&#x3C8;&#x3B5;
+  &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3B8;&#x3C5;&#x3C1;&#x3B9;&#x3B1;&#x3BD;
+  &#x391;&#x3BC;&#x3C9;&#x3C3;&#x3B9;&#x3C2;.</span></p>
+
+  <p>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, <span title="Ai�t�s" class="grk"
+  >&#x391;&#x3B9;&#x3B7;&#x3C4;&#x3B7;&#x3C2;</span>: 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 <span title="�thea Kolch�n" class="grk"
+  >&#x3B7;&#x3B8;&#x3B5;&#x3B1;
+  &#x39A;&#x3BF;&#x3BB;&#x3C7;&#x3C9;&#x3BD;</span>:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag72" href="#footnote72"><sup>[72]</sup></a><span title="Oicheth� patros te domon, kai es �thea Kolch�n." class="grk">&#x39F;&#x3B9;&#x3C7;&#x3B5;&#x3B8;&#x3C9; &#x3C0;&#x3B1;&#x3C4;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3B5; &#x3B4;&#x3BF;&#x3BC;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3C2; &#x3B7;&#x3B8;&#x3B5;&#x3B1; &#x39A;&#x3BF;&#x3BB;&#x3C7;&#x3C9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks
+  formed <a name="footnotetag73"
+  href="#footnote73"><sup>[73]</sup></a><span title="Ath�la" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BB;&#x3B1;</span>, and <span title="Ath�na" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;</span>, 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, <span title="�theiai" class="grk"
+  >&#x397;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3B9;</span>:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag74" href="#footnote74"><sup>[74]</sup></a><span title="�theiai, tis deuro noos, chrei� te, komizei?" class="grk">&#x397;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3B9;, &#x3C4;&#x3B9;&#x3C2; &#x3B4;&#x3B5;&#x3C5;&#x3C1;&#x3BF; &#x3BD;&#x3BF;&#x3BF;&#x3C2;, &#x3C7;&#x3C1;&#x3B5;&#x3B9;&#x3C9; &#x3C4;&#x3B5;, &#x3BA;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3B5;&#x3B9;&#x37E;</span></p>
+    </div>
+  </div>
+  <p>Menelaus says to his brother Agamemnon, <a name="footnotetag75"
+  href="#footnote75"><sup>[75]</sup></a><span title="Tiphth' hout�s, �theie, korusseai?" class="grk"
+  >&#x3A4;&#x3B9;&#x3C6;&#x3B8;' &#x1F41;&#x3C5;&#x3C4;&#x3C9;&#x3C2;,
+  &#x397;&#x3B8;&#x3B5;&#x3B9;&#x3B5;,
+  &#x3BA;&#x3BF;&#x3C1;&#x3C5;&#x3C3;&#x3C3;&#x3B5;&#x3B1;&#x3B9;&#x37E;</span>
+  And <a name="footnotetag76" href="#footnote76"><sup>[76]</sup></a><span
+  title="Tipte moi, �theie kephal�, deur' eil�louthas" class="grk"
+  >&#x3A4;&#x3B9;&#x3C0;&#x3C4;&#x3B5; &#x3BC;&#x3BF;&#x3B9;,
+  &#x397;&#x3B8;&#x3B5;&#x3B9;&#x3B5;
+  &#x3BA;&#x3B5;&#x3C6;&#x3B1;&#x3BB;&#x3B7;, &#x3B4;&#x3B5;&#x3C5;&#x3C1;'
+  &#x3B5;&#x3B9;&#x3BB;&#x3B7;&#x3BB;&#x3BF;&#x3C5;&#x3B8;&#x3B1;&#x3C2;</span>,
+  are the words of Achilles to the shade of his lost Patroclus. <span
+  title="�theios" class="grk"
+  >&#x397;&#x3B8;&#x3B5;&#x3B9;&#x3BF;&#x3C2;</span>, in the original
+  acceptation, as a title, signified Solaris, Divinus, Splendidus: but, in
+  a secondary sense, it denoted any thing holy, good, and praiseworthy. <a
+  name="footnotetag77" href="#footnote77"><sup>[77]</sup></a><span
+  title="Alla min �theion kale� kai nosphin eonta" class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3B1; &#x3BC;&#x3B9;&#x3BD;
+  &#x397;&#x3B8;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3BF;&#x3C3;&#x3C6;&#x3B9;&#x3BD;
+  &#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B1;</span>, says Eum�us, of his long
+  absent and much honoured master. <i>I will call him good and noble,
+  whether he be dead or alive.</i> From this antient term were derived the
+  <span title="�thos" class="grk">&#x3B7;&#x3B8;&#x3BF;&#x3C2;</span> and
+  <span title="�thika" class="grk"
+  >&#x3B7;&#x3B8;&#x3B9;&#x3BA;&#x3B1;</span> of the Greeks.</p>
+
+  <p>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 <a
+  name="footnotetag78" href="#footnote78"><sup>[78]</sup></a>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i4"><a name="footnotetag79" href="#footnote79"><sup>[79]</sup></a>Sumnmis Vulcania surgit</p>
+      <p>Lemnos aquis.</p>
+    </div>
+  </div>
+  <p>Ethiopia itself was named both <a name="footnotetag80"
+  href="#footnote80"><sup>[80]</sup></a>Aitheria, and Aeria, from Aur, and
+  Athyr: and Lesbos, which had received a colony of Cuthites, was
+  reciprocally styled <a name="footnotetag81"
+  href="#footnote81"><sup>[81]</sup></a>�thiope. 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 <a name="footnotetag82"
+  href="#footnote82"><sup>[82]</sup></a>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 <span title="Amathous" class="grk"
+  >&#x391;&#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3C5;&#x3C2;</span>, of the same
+  original as the former. We read of Eth-Baal, a king of <a
+  name="footnotetag83" href="#footnote83"><sup>[83]</sup></a>Sidon, who was
+  the father of Jezebel; and of <a name="footnotetag84"
+  href="#footnote84"><sup>[84]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><a name="footnotetag85" href="#footnote85"><sup>[85]</sup></a>Instabant parte sinistr�</p>
+      <p>Chaonius Molpeus, dextr� Nabath�us Ethemon.</p>
+    </div>
+  </div>
+  <p>Ath was sometimes joined to the antient title Herm; which the
+  Grecians, with a termination, made <span title="Herm�s" class="grk"
+  >&#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3C2;</span>. From Ath-Herm came <span
+  title="Thermai, Thermos, Thermain�" class="grk"
+  >&#x398;&#x3B5;&#x3C1;&#x3BC;&#x3B1;&#x3B9;,
+  &#x398;&#x3B5;&#x3C1;&#x3BC;&#x3BF;&#x3C2;,
+  &#x398;&#x3B5;&#x3C1;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3C9;</span>. These
+  terms were sometimes reversed, and rendered Herm-athena.</p>
+
+<h4>AD.</h4>
+
+  <p>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 <a name="footnotetag86"
+  href="#footnote86"><sup>[86]</sup></a>Edom: and there was another of the
+  same name at Damascus, whose son and successor was styled <a
+  name="footnotetag87" href="#footnote87"><sup>[87]</sup></a>Benhadad.
+  According to Nicolaus Damascenus, the kings of Syria, for nine
+  generations, had the name of <a name="footnotetag88"
+  href="#footnote88"><sup>[88]</sup></a>Adad. There-was a prince Hadadezer,
+  son of Rehob, king of <a name="footnotetag89"
+  href="#footnote89"><sup>[89]</sup></a>Zobah: and Hadoram, son of the king
+  of <a name="footnotetag90" href="#footnote90"><sup>[90]</sup></a>Hamath.
+  The God Rimmon was styled Adad: and mention is made by the Prophet of the
+  mourning of Adad Rimmon in the valley of <a name="footnotetag91"
+  href="#footnote91"><sup>[91]</sup></a>Megiddo. The feminine of it was
+  Ada; of which title mention is made by Plutarch in speaking of a <a
+  name="footnotetag92" href="#footnote92"><sup>[92]</sup></a>queen of
+  Caria. It was a sacred title, and appropriated by the Babylonians to
+  their chief <a name="footnotetag93"
+  href="#footnote93"><sup>[93]</sup></a>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 <i>One</i>, and was so
+  interpreted by the Assyrians: <a name="footnotetag94"
+  href="#footnote94"><sup>[94]</sup></a>Deo, quem summum maximumque
+  venerantur, Adad nomen dederunt. Ejus nominis interpretatio significat
+  unus. Hunc ergo ut potissimum adorant Deum.&mdash;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 <i>one</i> should be <i>first</i>, or <i>chief</i>.
+  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 <span title="pr�tos" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;</span>, and <span
+  title="pr�teu�n" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3B5;&#x3C5;&#x3C9;&#x3BD;</span>: 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 <span title="basileus The�n" class="grk"
+  >&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;
+  &#x398;&#x3B5;&#x3C9;&#x3BD;</span>, 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 <span
+  title="basileus The�n" class="grk"
+  >&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;
+  &#x398;&#x3B5;&#x3C9;&#x3BD;</span>, but <span title="basileus basile�n" class="grk"
+  >&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;
+  &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C9;&#x3BD;</span> was the
+  true reading. In short, Ad, and Ada, signified <i>first</i>, <span
+  title="pr�tos" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;</span>; and, in a more lax
+  sense, a prince or ruler: Adad, therefore, which is a reiteration of this
+  title, means <span title="pr�tos t�n pr�t�n" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3C9;&#x3BD;</span>, or <span
+  title="pr�teuont�n" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3B5;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3C9;&#x3BD;</span>;
+  and answers to the most High, or most Eminent.</p>
+
+  <p>Ham was often styled Ad-Ham, or Adam contracted; which has been the
+  cause of much mistake. There were many places <a name="footnotetag95"
+  href="#footnote95"><sup>[95]</sup></a>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.</p>
+
+<h4>EES and IS.</h4>
+
+  <p>Ees, rendered As and Is, like <span lang="he" title="ASH" ><bdo
+  dir="rtl">&#x5D0;&#x5E9;</bdo></span> 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 <a name="footnotetag96"
+  href="#footnote96"><sup>[96]</sup></a>Polybius. There was a river <a
+  name="footnotetag97" href="#footnote97"><sup>[97]</sup></a>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 <a
+  name="footnotetag98" href="#footnote98"><sup>[98]</sup></a>Atesh at this
+  day. The term <i>As</i>, like Adad, before mentioned, is sometimes
+  compounded with itself, and rendered Asas, and Azaz; by the Greeks
+  expressed <span title="Azazos" class="grk"
+  >&#x391;&#x3B6;&#x3B1;&#x3B6;&#x3BF;&#x3C2;</span> and <a
+  name="footnotetag99" href="#footnote99"><sup>[99]</sup></a><span
+  title="Azizos" class="grk"
+  >&#x391;&#x3B6;&#x3B9;&#x3B6;&#x3BF;&#x3C2;</span>. 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 <a name="footnotetag100"
+  href="#footnote100"><sup>[100]</sup></a>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 <a name="footnotetag101"
+  href="#footnote101"><sup>[101]</sup></a>Syria. The former is,
+  undoubtedly, a translation of Adad, which signifies <span title="monas" class="grk"
+  >&#x3BC;&#x3BF;&#x3BD;&#x3B1;&#x3C2;</span>, or <a name="footnotetag102"
+  href="#footnote102"><sup>[102]</sup></a>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, <span title="Az�sia, h� D�m�t�r." class="grk"
+  >&#x391;&#x3B6;&#x3B7;&#x3C3;&#x3B9;&#x3B1;, &#x1F21;
+  &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;.</span> Proserpine,
+  also, had this name. In the same author we learn that <span title="aza" class="grk"
+  >&#x3B1;&#x3B6;&#x3B1;</span>, aza, signified <span title="asbolos" class="grk"
+  >&#x3B1;&#x3C3;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3C2;</span>, or sun-burnt:
+  which shews plainly to what the primitive word <a name="footnotetag103"
+  href="#footnote103"><sup>[103]</sup></a>related. This word is often found
+  combined with Or; as in Asorus, and Esorus, under which titles the Deity
+  was worshipped in <a name="footnotetag104"
+  href="#footnote104"><sup>[104]</sup></a>Syria, <a name="footnotetag105"
+  href="#footnote105"><sup>[105]</sup></a>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, L�sa,
+  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 <span title="kekaumen�" class="grk"
+  >&#x3BA;&#x3B5;&#x3BA;&#x3B1;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;</span>.
+  Hence, doubtless, the region had the name of <a name="footnotetag106"
+  href="#footnote106"><sup>[106]</sup></a>Asia, or the land of fire. One of
+  its most antient cities, and most reverenced, was Hierapolis, famous for
+  its hot <a name="footnotetag107"
+  href="#footnote107"><sup>[107]</sup></a>fountains. Here was also a sacred
+  cavern, styled by <a name="footnotetag108"
+  href="#footnote108"><sup>[108]</sup></a>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. <a name="footnotetag109"
+  href="#footnote109"><sup>[109]</sup></a><span title="En Hierapolei t�s Phrugias Hieron �n Apoll�nos, hupo de ton naon katabasion hupekeito, thanasimous anapnoas parechomenon." class="grk"
+  >&#x395;&#x3BD;
+  &#x1F39;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B9;
+  &#x3C4;&#x3B7;&#x3C2; &#x3A6;&#x3C1;&#x3C5;&#x3B3;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3B7;&#x3BD;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;,
+  &#x1F51;&#x3C0;&#x3BF; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BD;&#x3B1;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3BF;,
+  &#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C3;&#x3B9;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C0;&#x3BD;&#x3BF;&#x3B1;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3C7;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  He speaks of this cavity as being immediately under the edifice. Four
+  caverns of this sort, and styled Charonian, are mentioned by <a
+  name="footnotetag110" href="#footnote110"><sup>[110]</sup></a>Strabo in
+  this part of the world. Pliny, speaking of some Charonian hollows in
+  Italy, says, that the exhalations were insupportable. <a
+  name="footnotetag111" href="#footnote111"><sup>[111]</sup></a>Spiracula
+  vocant, alii <i>Charoneas</i> 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 ph�nomena. They
+  esteemed no places so sacred as those where there were fiery eruptions,
+  uncommon steams, and sulphureous exhalations. In Armenia, near <a
+  name="footnotetag112" href="#footnote112"><sup>[112]</sup></a>Comana, and
+  Camisena, was the temple of <a name="footnotetag113"
+  href="#footnote113"><sup>[113]</sup></a>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
+  <span title="halos, halas, hals" class="grk"
+  >&#x1F01;&#x3BB;&#x3BF;&#x3C2;, &#x1F01;&#x3BB;&#x3B1;&#x3C2;,
+  &#x1F01;&#x3BB;&#x3C2;</span>; 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 pr�ternatural properties, they held them
+  sacred, and founded their temples near them. <a name="footnotetag114"
+  href="#footnote114"><sup>[114]</sup></a>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 <a
+  name="footnotetag115" href="#footnote115"><sup>[115]</sup></a>salt. There
+  was an Alesia in Arcadia, and a mountain Alesium with a temple upon it.
+  Here an antient personage, �putus, 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; <a name="footnotetag116"
+  href="#footnote116"><sup>[116]</sup></a><span title="dia t�n al�n, h�s phasi, kaloumenon t�n Rheas" class="grk"
+  >&#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BB;&#x3B7;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B7;&#x3BD; &#x1FEC;&#x3B5;&#x3B1;&#x3C2;</span>: but it was
+  not <span title="al�" class="grk">&#x3B1;&#x3BB;&#x3B7;</span>, but <span
+  title="halas" class="grk">&#x1F01;&#x3BB;&#x3B1;&#x3C2;</span>, and <span
+  title="halos" class="grk">&#x1F01;&#x3BB;&#x3BF;&#x3C2;</span>, 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: <a name="footnotetag117"
+  href="#footnote117"><sup>[117]</sup></a><span title="Thalass�s de anaphainesthai kuma en t�i Hier�i tout�i logos estin archaios." class="grk"
+  >&#x398;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B7;&#x3C2; &#x3B4;&#x3B5;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C6;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3BA;&#x3C5;&#x3BC;&#x3B1; &#x3B5;&#x3BD; &#x3C4;&#x1FF3;
+  &#x1F39;&#x3B5;&#x3C1;&#x1FF3; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x1FF3;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C2;.</span> 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 <a name="footnotetag118"
+  href="#footnote118"><sup>[118]</sup></a>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Tum Salii ad cantus incensa altaria circum.</p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <p>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 <a
+  name="footnotetag119"
+  href="#footnote119"><sup>[119]</sup></a>above-mentioned. Many instances
+  may be produced of those denominated from the quality of their waters. In
+  the river <a name="footnotetag120"
+  href="#footnote120"><sup>[120]</sup></a>Silarus of Italy every thing
+  became petrified. The river <a name="footnotetag121"
+  href="#footnote121"><sup>[121]</sup></a>Silias in India would suffer
+  nothing to swim. The waters of the <a name="footnotetag122"
+  href="#footnote122"><sup>[122]</sup></a>Salassi in the Alps were of great
+  use in refining gold. The fountain at <a name="footnotetag123"
+  href="#footnote123"><sup>[123]</sup></a>Selinus in Sicily was of a bitter
+  saline taste. Of the salt lake near <a name="footnotetag124"
+  href="#footnote124"><sup>[124]</sup></a>Selinousia in Ionia I have
+  spoken. The fountain Silo� at Jerusalem was in some degree <a
+  name="footnotetag125" href="#footnote125"><sup>[125]</sup></a>salt. Ovid
+  mentions Sulmo, where he was born, as noted for its <a
+  name="footnotetag126" href="#footnote126"><sup>[126]</sup></a>cool
+  waters: for cold streams were equally sacred to the Sun as those, which
+  were of a contrary nature. The fine waters at �non, where John baptized,
+  were called <a name="footnotetag127"
+  href="#footnote127"><sup>[127]</sup></a>Salim. The river Ales near
+  Colophon ran through the grove of Apollo, and was esteemed the coldest
+  stream in Ionia. <a name="footnotetag128"
+  href="#footnote128"><sup>[128]</sup></a><span title="Al�s potamos psuchrotatos t�n en I�niai." class="grk"
+  >&#x391;&#x3BB;&#x3B7;&#x3C2;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C2;
+  &#x3C8;&#x3C5;&#x3C7;&#x3C1;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x399;&#x3C9;&#x3BD;&#x3B9;&#x1FB3;.</span> In the country of the
+  Alazonians was a bitter fountain, which ran into the <a
+  name="footnotetag129" href="#footnote129"><sup>[129]</sup></a>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
+  <a name="footnotetag130" href="#footnote130"><sup>[130]</sup></a>water.
+  The Meles near Smyrna was equally admired. <a name="footnotetag131"
+  href="#footnote131"><sup>[131]</sup></a><span title="Smurnaios de potamos Mel�s; hud�r esti kalliston, kai sp�laion epi tais p�gais." class="grk"
+  >&#x3A3;&#x3BC;&#x3C5;&#x3C1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B4;&#x3B5; &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C2;
+  &#x39C;&#x3B5;&#x3BB;&#x3B7;&#x3C2;&#x387; &#x1F51;&#x3B4;&#x3C9;&#x3C1;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3B1;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B1;&#x3B9;&#x3C2;.</span> The Melas in
+  Cappadocia was of a contrary quality. It ran through a hot, inflammable
+  country, and formed many fiery pools. <a name="footnotetag132"
+  href="#footnote132"><sup>[132]</sup></a><span title="Kai tauta d' esti ta hel� pantachou puril�pta." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3B4;'
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C4;&#x3B1; &#x1F11;&#x3BB;&#x3B7;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3C7;&#x3BF;&#x3C5;
+  &#x3C0;&#x3C5;&#x3C1;&#x3B9;&#x3BB;&#x3B7;&#x3C0;&#x3C4;&#x3B1;.</span>
+  In Pontus was Amasus, Amasia, Amasene, where the region abounded with hot
+  waters: <a name="footnotetag133"
+  href="#footnote133"><sup>[133]</sup></a><span title="Huperkeitai de t�s t�n Amase�n ta te therma hudata t�n Phaz�moneit�n, hugieina sphodra." class="grk"
+  >&#x1F59;&#x3C0;&#x3B5;&#x3C1;&#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3BC;&#x3B1;&#x3C3;&#x3B5;&#x3C9;&#x3BD; &#x3C4;&#x3B1;
+  &#x3C4;&#x3B5; &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3A6;&#x3B1;&#x3B6;&#x3B7;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3B9;&#x3C4;&#x3C9;&#x3BD;,
+  &#x1F51;&#x3B3;&#x3B9;&#x3B5;&#x3B9;&#x3BD;&#x3B1;
+  &#x3C3;&#x3C6;&#x3BF;&#x3B4;&#x3C1;&#x3B1;.</span></p>
+
+  <p>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. <a
+  name="footnotetag134" href="#footnote134"><sup>[134]</sup></a>Maxime
+  autem lucos (or lacus) sale gignendo f�cundos C&#339;lo propinquare,
+  precesque mortalium nusquam propius audiri firmiter erant persuasi; prout
+  exemplo Hermundurorum docet testis omni exceptione major <a
+  name="footnotetag135"
+  href="#footnote135"><sup>[135]</sup></a>Tacitus.</p>
+
+<h4>SAN, SON, ZAN, ZAAN.</h4>
+
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag136" href="#footnote136"><sup>[136]</sup></a><span title="H�de megas keitai Zan, hon Dia kikl�skousi." class="grk">&#x1F69;&#x3B4;&#x3B5; &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3C2; &#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x396;&#x3B1;&#x3BD;, &#x1F41;&#x3BD; &#x394;&#x3B9;&#x3B1; &#x3BA;&#x3B9;&#x3BA;&#x3BB;&#x3B7;&#x3C3;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>The Ionians expressed it <span title="Z�n" class="grk"
+  >&#x396;&#x3B7;&#x3BD;</span>, and <span title="Z�na" class="grk"
+  >&#x396;&#x3B7;&#x3BD;&#x3B1;</span>. Hesychius tells us, that the Sun
+  was called <span title="Sa�s" class="grk"
+  >&#x3A3;&#x3B1;&#x3C9;&#x3C2;</span> 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 <span title="Sa�n" class="grk"
+  >&#x3A3;&#x3B1;&#x3C9;&#x3BD;</span>, oftentimes expressed <span
+  title="S�an" class="grk">&#x3A3;&#x3C9;&#x3B1;&#x3BD;</span>, Soan. It
+  was the same as Zauan of the Sidonians; under which name they worshipped
+  Adonis, or the Sun. Hesychius says, <span title="Zauanas, theos tis en Sid�ni." class="grk"
+  >&#x396;&#x3B1;&#x3C5;&#x3B1;&#x3BD;&#x3B1;&#x3C2;,
+  &#x3B8;&#x3B5;&#x3BF;&#x3C2; &#x3C4;&#x3B9;&#x3C2; &#x3B5;&#x3BD;
+  &#x3A3;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x3B9;.</span> 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: <span title="Dorsan�s ho H�rakl�s par' Indois." class="grk"
+  >&#x394;&#x3BF;&#x3C1;&#x3C3;&#x3B1;&#x3BD;&#x3B7;&#x3C2; &#x1F41;
+  &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3C2; &#x3C0;&#x3B1;&#x3C1;'
+  &#x399;&#x3BD;&#x3B4;&#x3BF;&#x3B9;&#x3C2;.</span> The name Dorsanes is
+  an abridgment of Ador-San, or Ador-Sanes, that is Ador-Sol, <i>the lord
+  of light</i>. 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 <a name="footnotetag137"
+  href="#footnote137"><sup>[137]</sup></a>Beth-Zaananim. There was also a
+  place called Sanim in the same country, rendered Sonam<a
+  name="footnotetag138" href="#footnote138"><sup>[138]</sup></a>, <span
+  title="S�nam" class="grk">&#x3A3;&#x3C9;&#x3BD;&#x3B1;&#x3BC;</span>, by
+  Eusebius; which was undoubtedly named in honour of the same persons: for
+  their posterity looked up to them, as the Heliad�, 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, <span title="Zanides, H�gemones." class="grk"
+  >&#x396;&#x3B1;&#x3BD;&#x3B9;&#x3B4;&#x3B5;&#x3C2;,
+  &#x1F29;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;.</span> In <a
+  name="footnotetag139" href="#footnote139"><sup>[139]</sup></a>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 <a name="footnotetag140"
+  href="#footnote140"><sup>[140]</sup></a><i>cut off his head, and stripped
+  off his armour&mdash;and they put his armour in the house of Ashtoreth,
+  and they fastened his body to the wall of Bethsan</i>. They seem to have
+  sometimes used this term with a reduplication: for we read of a city in
+  Canaan called <a name="footnotetag141"
+  href="#footnote141"><sup>[141]</sup></a>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: <a name="footnotetag142"
+  href="#footnote142"><sup>[142]</sup></a><span title="Kalountai de hupo t�n epich�ri�n Zanes." class="grk"
+  >&#x39A;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5; &#x1F51;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3C9;&#x3BD;
+  &#x396;&#x3B1;&#x3BD;&#x3B5;&#x3C2;.</span> 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,</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i4"><a name="footnotetag143" href="#footnote143"><sup>[143]</sup></a>Pars Sancum voce canebant</p>
+      <p>Auctorem gentis.</p>
+    </div>
+  </div>
+  <p>Lactantius takes notice of this Deity. <a name="footnotetag144"
+  href="#footnote144"><sup>[144]</sup></a>�gyptii Isidem, Mauri Jubam,
+  Macedones Cabirum&mdash;Sabini <i>Sancum</i> colunt. He was not unknown
+  at Rome, where they styled him Zeus Pistius, as we learn from Dionysius
+  of Halicarnassus: <a name="footnotetag145"
+  href="#footnote145"><sup>[145]</sup></a><span title="En Hier�i Dios Pistiou, hon Rh�maioi Sankon kalousi" class="grk"
+  >&#x395;&#x3BD; &#x1F39;&#x3B5;&#x3C1;&#x1FF3;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3A0;&#x3B9;&#x3C3;&#x3C4;&#x3B9;&#x3BF;&#x3C5;, &#x1F41;&#x3BD;
+  &#x1FEC;&#x3C9;&#x3BC;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3A3;&#x3B1;&#x3B3;&#x3BA;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;</span>. There are in
+  Gruter inscriptions, wherein he has the title of Semon prefixed, and is
+  also styled Sanctus.</p>
+
+<p class="center" style="margin-top: 2em;"><a name="footnotetag146" href="#footnote146"><sup>[146]</sup></a>SANCTO. SANCO.<br />
+SEMONI. DEO. FIDIO.<br />
+SACRUM.</p>
+
+  <p>Semon (Sem-On) signifies C&#339;lestis Sol.</p>
+
+  <p>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. <a
+  name="footnotetag147" href="#footnote147"><sup>[147]</sup></a>Veteres
+  nullum animal sacrum in finibus suis esse patiebantur; sed abigebant ad
+  fines Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos
+  Gr�ci <span title="Z�ANAS" class="grk"
+  >&#x396;&#x3A9;&#x391;&#x39D;&#x391;&#x3A3;</span> vocant Diis debitas
+  �stimabant.</p>
+
+<h4>DI, DIO, DIS, DUS.</h4>
+
+  <p>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<a name="footnotetag148"
+  href="#footnote148"><sup>[148]</sup></a>. Unicuique etiam provinci� et
+  civitati suus Deus est, ut Syri� Astarte, Arabi� Dysares. Hesychius
+  supposes the Deity to have been the same as Dionusus. <span
+  title="Dousar�n ton Dionuson Nabataioi (kalousin), h�s Isid�ros." class="grk"
+  >&#x394;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3B7;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;
+  &#x39D;&#x3B1;&#x3B2;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  (&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;),
+  &#x1F61;&#x3C2;
+  &#x399;&#x3C3;&#x3B9;&#x3B4;&#x3C9;&#x3C1;&#x3BF;&#x3C2;.</span> There
+  was a high mountain, or promontory, in <a name="footnotetag149"
+  href="#footnote149"><sup>[149]</sup></a>Arabia, denominated from this
+  Deity: analogous to which there was one in Thrace, which had its name <a
+  name="footnotetag150" href="#footnote150"><sup>[150]</sup></a>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. <a name="footnotetag151"
+  href="#footnote151"><sup>[151]</sup></a><span title="B�lon men ton Dia tuchon, Sand�n te ton H�raklea, kai Ana�tida t�n Aphrodit�n, kai all�s allous ekaloun." class="grk"
+  >&#x392;&#x3B7;&#x3BB;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD; &#x394;&#x3B9;&#x3B1;
+  &#x3C4;&#x3C5;&#x3C7;&#x3BF;&#x3BD;,
+  &#x3A3;&#x3B1;&#x3BD;&#x3B4;&#x3B7;&#x3BD; &#x3C4;&#x3B5;
+  &#x3C4;&#x3BF;&#x3BD; &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B5;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3BD;&#x3B1;&#x3CA;&#x3C4;&#x3B9;&#x3B4;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3B7;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;.</span> 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 <a name="footnotetag152"
+  href="#footnote152"><sup>[152]</sup></a>Selene, or the moon. The same
+  Deity was often masculine and feminine: what was Dea Luna in one country,
+  was Deus Lunus in another.</p>
+
+<h4>KUR, <span title="KYROS" class="grk">&#x39A;Y&#x3A1;&#x39F;&#x3A3;</span>, CURA.</h4>
+
+  <p>The Sun was likewise named Kur, Cur, <span title="Kuros" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>. <a name="footnotetag153"
+  href="#footnote153"><sup>[153]</sup></a><span title="Kuron gar kalein Persas ton H�lion" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BD;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;</span>. 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.</p>
+
+<h4>COHEN, or CAHEN.</h4>
+
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag154" href="#footnote154"><sup>[154]</sup></a>Rex Anius, Rex idem hominum, Ph&#339;bique Sacerdos.</p>
+    </div>
+  </div>
+  <p>This continued a great while in some parts of the <a
+  name="footnotetag155" href="#footnote155"><sup>[155]</sup></a>world;
+  especially in Asia Minor, where, even in the time of the Romans, the
+  chief priest was the prince of the <a name="footnotetag156"
+  href="#footnote156"><sup>[156]</sup></a>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 <span
+  title="Kunnidai" class="grk"
+  >&#x39A;&#x3C5;&#x3BD;&#x3BD;&#x3B9;&#x3B4;&#x3B1;&#x3B9;</span>,
+  Cunnid�, according to Hesychius. <span title="Kunnidai, genos en Ath�n�isin, ex hou Hiereus tou Kunniou Apoll�nos" class="grk"
+  >&#x39A;&#x3C5;&#x3BD;&#x3BD;&#x3B9;&#x3B4;&#x3B1;&#x3B9;,
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x1FC3;&#x3C3;&#x3B9;&#x3BD;, &#x3B5;&#x3BE;
+  &#x1F41;&#x3C5; &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x39A;&#x3C5;&#x3BD;&#x3BD;&#x3B9;&#x3BF;&#x3C5;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>.
+  We find from hence, that Apollo was styled <span title="Kunnios" class="grk"
+  >&#x39A;&#x3C5;&#x3BD;&#x3BD;&#x3B9;&#x3BF;&#x3C2;</span>, Cunnius. <span
+  title="Kunnios, Apoll�nos" class="grk"
+  >&#x39A;&#x3C5;&#x3BD;&#x3BD;&#x3B9;&#x3BF;&#x3C2;,
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>
+  <span title="epitheton." class="grk"
+  >&#x3B5;&#x3C0;&#x3B9;&#x3B8;&#x3B5;&#x3C4;&#x3BF;&#x3BD;.</span> Hence
+  came <span title="kunein, proskunein, proskun�sis" class="grk"
+  >&#x3BA;&#x3C5;&#x3BD;&#x3B5;&#x3B9;&#x3BD;,
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3BA;&#x3C5;&#x3BD;&#x3B5;&#x3B9;&#x3BD;,
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3BA;&#x3C5;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3C2;</span>,
+  well known terms of adoration. It was also expressed Con, as we may infer
+  from the title of the Egyptian Hercules.<a name="footnotetag157"
+  href="#footnote157"><sup>[157]</sup></a> <span title="Ton H�rakl�n ph�si kata t�n Aigupti�n dialekton K�NA legesthai." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3BD;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3A9;&#x39D;&#x391;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;.</span> It seems
+  also to have been a title of the true God, who by <a
+  name="footnotetag158" href="#footnote158"><sup>[158]</sup></a>Moses is
+  styled Konah, <span lang="he" title="QNH" ><bdo
+  dir="rtl">&#x5E7;&#x5E0;&#x5D4;</bdo></span>.</p>
+
+  <p>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. <span title="Esti de kai t�n Chaldai�n t�n Astronomik�n gen� plei�; kai gar" class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3A7;&#x3B1;&#x3BB;&#x3B4;&#x3B1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3BA;&#x3C9;&#x3BD;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B7; &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3C9;&#x387;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1;</span> <a
+  name="footnotetag159" href="#footnote159"><sup>[159]</sup></a><span
+  title="Orch�noi tines prosagoreuontai" class="grk"
+  >&#x39F;&#x3C1;&#x3C7;&#x3B7;&#x3BD;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;</span>.
+  But <a name="footnotetag160"
+  href="#footnote160"><sup>[160]</sup></a>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. <a name="footnotetag161"
+  href="#footnote161"><sup>[161]</sup></a>Euphratem pr�clusere Orcheni,
+  &amp;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 <a
+  name="footnotetag162" href="#footnote162"><sup>[162]</sup></a>Ezra. He
+  applies it to societies of his own priests and people; but it was a term
+  borrowed from Chaldea.</p>
+
+  <p>The title of Urchan among the Gentile nations was appropriated to the
+  God of fire, and his <a name="footnotetag163"
+  href="#footnote163"><sup>[163]</sup></a>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 <a name="footnotetag164"
+  href="#footnote164"><sup>[164]</sup></a>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, <a
+  name="footnotetag165" href="#footnote165"><sup>[165]</sup></a>Les noms de
+  King Che, ou Kong-Sse, signifient Cour de Prince en Chine. Can, ou Chan
+  en langue Tartare signifie Roi, ou Empereur.</p>
+
+<h4>PETAH.</h4>
+
+  <p>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 <a
+  name="footnotetag166" href="#footnote166"><sup>[166]</sup></a>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: <a
+  name="footnotetag167" href="#footnote167"><sup>[167]</sup></a><span
+  title="Ton gar Pet�n, ton patera Menesthe�s, tou strateusantos eis Troian. phaner�s Aiguption huparxanta ktl." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x3A0;&#x3B5;&#x3C4;&#x3B7;&#x3BD;, &#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3B1;
+  &#x39C;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B5;&#x3C9;&#x3C2;,
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3C5;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B9;&#x3C2; &#x3A4;&#x3C1;&#x3BF;&#x3B9;&#x3B1;&#x3BD;.
+  &#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C1;&#x3C9;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B1;&#x3C1;&#x3BE;&#x3B1;&#x3BD;&#x3C4;&#x3B1;
+  &#x3BA;&#x3C4;&#x3BB;.</span> All the great officers of the Babylonians
+  and Persians took their names from some sacred title of the Sun.
+  Herodotus mentions <a name="footnotetag168"
+  href="#footnote168"><sup>[168]</sup></a>Petazithes Magus, and <a
+  name="footnotetag169"
+  href="#footnote169"><sup>[169]</sup></a>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 <a name="footnotetag170"
+  href="#footnote170"><sup>[170]</sup></a>Media; which was so named, as we
+  learn from Strabo, <a name="footnotetag171"
+  href="#footnote171"><sup>[171]</sup></a><span title="apo tou Atropatou h�gemonos." class="grk"
+  >&#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x391;&#x3C4;&#x3C1;&#x3BF;&#x3C0;&#x3B1;&#x3C4;&#x3BF;&#x3C5;
+  &#x1F21;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3C2;.</span> 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. <a
+  name="footnotetag172" href="#footnote172"><sup>[172]</sup></a><span
+  title="Tas de Amazonas kaleousi Skuthai Oiorpata; dunatai de to ounoma touto kat' Hellada gl�ssan androktonoi Oior gar kaleousi ton andra, to de pata kteinein." class="grk"
+  >&#x3A4;&#x3B1;&#x3C2; &#x3B4;&#x3B5;
+  &#x391;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BD;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3A3;&#x3BA;&#x3C5;&#x3B8;&#x3B1;&#x3B9;
+  &#x39F;&#x3B9;&#x3BF;&#x3C1;&#x3C0;&#x3B1;&#x3C4;&#x3B1;&#x387;
+  &#x3B4;&#x3C5;&#x3BD;&#x3B1;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C4;&#x3BF; &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF; &#x3BA;&#x3B1;&#x3C4;'
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B1;
+  &#x3B3;&#x3BB;&#x3C9;&#x3C3;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3BA;&#x3C4;&#x3BF;&#x3BD;&#x3BF;&#x3B9;
+  &#x39F;&#x3B9;&#x3BF;&#x3C1; &#x3B3;&#x3B1;&#x3C1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B1;, &#x3C4;&#x3BF;
+  &#x3B4;&#x3B5; &#x3C0;&#x3B1;&#x3C4;&#x3B1;
+  &#x3BA;&#x3C4;&#x3B5;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3BD;.</span> 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
+  <a name="footnotetag173" href="#footnote173"><sup>[173]</sup></a>Petah
+  Or, the priest of Orus; or, in a more lax sense, the votaries of that
+  God. They were <span title="Androktonoi" class="grk"
+  >&#x391;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3BA;&#x3C4;&#x3BF;&#x3BD;&#x3BF;&#x3B9;</span>;
+  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.</p>
+
+  <p>One of the Egyptian Deities was named Neith, and Neit; and analogous
+  to the above her priests were styled <a name="footnotetag174"
+  href="#footnote174"><sup>[174]</sup></a>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 <span title="Zanos hiereus" class="grk"
+  >&#x396;&#x3B1;&#x3BD;&#x3BF;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;</span>. Proclus says, that it
+  was the title of the priests; and particularly of him, who presided in
+  the college of Neith at Sa�s.</p>
+
+<h4>BEL and BAAL.</h4>
+
+  <p>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 <span title="Kurios" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span>, 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: <a name="footnotetag175"
+  href="#footnote175"><sup>[175]</sup></a><span title="Ton H�lion Beelsam�n kalousin, ho esti para Phoinixi Kurios Ouranou, Zeus de par' Hell�si." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;
+  &#x392;&#x3B5;&#x3B5;&#x3BB;&#x3C3;&#x3B1;&#x3BC;&#x3B7;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;, &#x1F41;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BE;&#x3B9;
+  &#x39A;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2;
+  &#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;,
+  &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B4;&#x3B5; &#x3C0;&#x3B1;&#x3C1;'
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;.</span> We may, from hence,
+  decypher the name of the Sun, as mentioned before by Damascius, who
+  styles that Deity Bolathes: <a name="footnotetag176"
+  href="#footnote176"><sup>[176]</sup></a><span title="Phoinikes kai Suroi ton Kronon �l, kai B�l, kai Bolath�n eponomazousi." class="grk"
+  >&#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3A3;&#x3C5;&#x3C1;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x397;&#x3BB;, &#x3BA;&#x3B1;&#x3B9; &#x392;&#x3B7;&#x3BB;,
+  &#x3BA;&#x3B1;&#x3B9; &#x392;&#x3BF;&#x3BB;&#x3B1;&#x3B8;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span>
+  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: <a name="footnotetag177"
+  href="#footnote177"><sup>[177]</sup></a><span title="Enioi men sebontai ton Kronon, kai touton auton onomazousi B�l, kai Bal, malista hoi oikountes ta anatolika klimata." class="grk"
+  >&#x395;&#x3BD;&#x3B9;&#x3BF;&#x3B9; &#x3BC;&#x3B5;&#x3BD;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x392;&#x3B7;&#x3BB;, &#x3BA;&#x3B1;&#x3B9; &#x392;&#x3B1;&#x3BB;,
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x1F41;&#x3B9;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x3B1;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3BB;&#x3B9;&#x3BA;&#x3B1;
+  &#x3BA;&#x3BB;&#x3B9;&#x3BC;&#x3B1;&#x3C4;&#x3B1;.</span> 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.</p>
+
+<h4>KEREN.</h4>
+
+  <p>Keren signifies, in its original sense, <i>a horn</i>: 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 <a
+  name="footnotetag178" href="#footnote178"><sup>[178]</sup></a><i>My horn
+  shalt thou exalt&mdash;<a name="footnotetag179"
+  href="#footnote179"><sup>[179]</sup></a>his horn shall be exalted with
+  honour&mdash;<a name="footnotetag180"
+  href="#footnote180"><sup>[180]</sup></a>the horn of Moab is cut off:</i>
+  and the Evangelist<a name="footnotetag181"
+  href="#footnote181"><sup>[181]</sup></a> speaks of Christ as <i>a horn of
+  salvation</i> to the world. The Greeks often changed the nu final into
+  sigma: hence, from keren they formed <span title="keras, keratos" class="grk"
+  >&#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C2;,
+  &#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>: and from thence
+  they deduced the words <span title="kratos, krateros" class="grk"
+  >&#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;</span>: also
+  <span title="koiranos, kre�n" class="grk"
+  >&#x3BA;&#x3BF;&#x3B9;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3C1;&#x3B5;&#x3C9;&#x3BD;</span>, and <span title="kar�non" class="grk"
+  >&#x3BA;&#x3B1;&#x3C1;&#x3B7;&#x3BD;&#x3BF;&#x3BD;</span>; all relating
+  to strength and eminence. Gerenius, <span title="Ger�nios" class="grk"
+  >&#x393;&#x3B5;&#x3C1;&#x3B7;&#x3BD;&#x3B9;&#x3BF;&#x3C2;</span>, 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 (<span lang="he" title="AB ASH"
+  ><bdo dir="rtl">&#x5D0;&#x5D1; &#x5D0;&#x5E9;</bdo></span>) or, as the
+  Greeks expressed it, Ibis; from whence the name was given. It was also
+  called Keren and Kerenus: by the Greeks <span title="Geranos" class="grk"
+  >&#x393;&#x3B5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C2;</span>, the noble
+  bird, being most honoured of any. It was a title of the Sun himself: for
+  Apollo was named Crane�s, and <a name="footnotetag182"
+  href="#footnote182"><sup>[182]</sup></a>Carne�s; which was no other than
+  Cerene�s, the supreme Deity, the Lord of light: and his festival styled
+  Carnea, <span title="Karneia" class="grk"
+  >&#x39A;&#x3B1;&#x3C1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;</span>, was an
+  abbreviation of <span title="Kereneia" class="grk"
+  >&#x39A;&#x3B5;&#x3C1;&#x3B5;&#x3BD;&#x3B5;&#x3B9;&#x3B1;</span>,
+  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.</p>
+
+<h4>OPH.</h4>
+
+  <p>Oph signifies a serpent, and was pronounced at times and expressed,
+  Ope, <a name="footnotetag183"
+  href="#footnote183"><sup>[183]</sup></a>Oupis, Opis, Ops; and, by Cicero,
+  <a name="footnotetag184" href="#footnote184"><sup>[184]</sup></a>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 �gyptiis Opas dictus est, eodem Cicerone <a
+  name="footnotetag185" href="#footnote185"><sup>[185]</sup></a>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: <a
+  name="footnotetag186" href="#footnote186"><sup>[186]</sup></a><span
+  title="Oubaios, ho estin Hell�nisti Basiliskos" class="grk"
+  >&#x39F;&#x3C5;&#x3B2;&#x3B1;&#x3B9;&#x3BF;&#x3C2;, &#x1F41;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3C3;&#x3C4;&#x3B9;
+  &#x392;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B9;&#x3C3;&#x3BA;&#x3BF;&#x3C2;</span>.
+  It should have been rendered <span title="Oubos" class="grk"
+  >&#x39F;&#x3C5;&#x3B2;&#x3BF;&#x3C2;</span>, Oubus; for <span
+  title="Oubaios" class="grk"
+  >&#x39F;&#x3C5;&#x3B2;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span> 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,<a name="footnotetag187"
+  href="#footnote187"><sup>[187]</sup></a> who, in the name of God, forbids
+  the Israelites ever to inquire of those d�mons, 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: <a name="footnotetag188"
+  href="#footnote188"><sup>[188]</sup></a><span title="Para panti t�n nomizomen�n par' humin The�n OPHIS sumbolon mega kai must�rion anagraphetai" class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;&#x3B1; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;' &#x1F51;&#x3BC;&#x3B9;&#x3BD;
+  &#x398;&#x3B5;&#x3C9;&#x3BD; &#x39F;&#x3A6;&#x399;&#x3A3;
+  &#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BC;&#x3C5;&#x3C3;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3C4;&#x3B1;&#x3B9;</span>.
+  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 <a name="footnotetag189"
+  href="#footnote189"><sup>[189]</sup></a><span lang="he" title="AWB" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5D1;</bdo></span>, 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 <span title="Baitulia" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3C4;&#x3C5;&#x3BB;&#x3B9;&#x3B1;</span>; under
+  which representation this Deity was often worshipped. His pillar was also
+  called <a name="footnotetag190"
+  href="#footnote190"><sup>[190]</sup></a>Abaddir, which should be
+  expressed Abadir, being a compound of Ab, <span lang="he" title="AWB"
+  ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5D1;</bdo></span>, 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. <span lang="he"
+  title="AWB" ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5D1;</bdo></span>, Ob Mosi,
+  Python, vox ab �gyptiis sumpta; quibus Obion hodieque serpentem sonat.
+  Ita <a name="footnotetag191"
+  href="#footnote191"><sup>[191]</sup></a>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. <a
+  name="footnotetag192" href="#footnote192"><sup>[192]</sup></a>Philochorus
+  Saturno, et Opi, primam in Attic� statuisse aram Cecropem dicit. But
+  though some represent Opis as a distinct Deity; yet <a
+  name="footnotetag193" href="#footnote193"><sup>[193]</sup></a>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag194" href="#footnote194"><sup>[194]</sup></a><span title="Oupi, anass' eu�pi" class="grk">&#x39F;&#x3C5;&#x3C0;&#x3B9;, &#x3B1;&#x3BD;&#x3B1;&#x3C3;&#x3C3;' &#x3B5;&#x3C5;&#x3C9;&#x3C0;&#x3B9;</span>.</p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag195" href="#footnote195"><sup>[195]</sup></a>Non hic Cyniphius canetur Ammon,</p>
+      <p>Mitratum caput elevans arenis.</p>
+    </div>
+  </div>
+  <p>On the subject of serpent worship I shall speak more at large in a
+  particular treatise.</p>
+
+<h4>AIN.</h4>
+
+  <p>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 <a
+  name="footnotetag196" href="#footnote196"><sup>[196]</sup></a>�non, 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 <a name="footnotetag197"
+  href="#footnote197"><sup>[197]</sup></a><i>John baptized in �non, near to
+  Salim, because there was much water there: and they came, and were
+  baptized</i>. 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, <span
+  title="aporrhoiai" class="grk"
+  >&#x3B1;&#x3C0;&#x3BF;&#x1FE4;&#x1FE5;&#x3BF;&#x3B9;&#x3B1;&#x3B9;</span>
+  from their chief God; as we learn from Iamblichus, Psellus, and Porphyry.
+  These derivatives they called <a name="footnotetag198"
+  href="#footnote198"><sup>[198]</sup></a>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 <a
+  name="footnotetag199" href="#footnote199"><sup>[199]</sup></a>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<a
+  name="footnotetag200" href="#footnote200"><sup>[200]</sup></a>. Hence so
+  many places styled Anthedon, Anthemus, Ain-shemesh, and the like. The
+  nymph &#338;none 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 <a name="footnotetag201"
+  href="#footnote201"><sup>[201]</sup></a>Cebrenus. The island �gina was
+  named <a name="footnotetag202"
+  href="#footnote202"><sup>[202]</sup></a>&#338;none, and &#338;nopia,
+  probably from its worship. As Divine Wisdom was sometimes expressed
+  Ath-Ain, or <span title="Ath�na" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;</span>; 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 <a name="footnotetag203"
+  href="#footnote203"><sup>[203]</sup></a>Joshua. Of these temples, and the
+  Puratheia there established, accounts may be seen in many parts of
+  Strabo.</p>
+
+  <p>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 <span title="Balaneia" class="grk"
+  >&#x392;&#x3B1;&#x3BB;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;</span>: 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 Bal�n�. 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.</p>
+
+  <p>The term <span title="Ouranos" class="grk"
+  >&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C2;</span>, 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 <a name="footnotetag204"
+  href="#footnote204"><sup>[204]</sup></a>Camese; and the region about it
+  Camesene: undoubtedly from the fountain Camesene, called afterward Anna
+  Perenna, whose waters ran into the sacred pool <a name="footnotetag205"
+  href="#footnote205"><sup>[205]</sup></a>Numicius: and whose priests were
+  the Cam&#339;n�.</p>
+
+  <p>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, &amp;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<a name="footnotetag206"
+  href="#footnote206"><sup>[206]</sup></a>. 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 <a
+  name="footnotetag207" href="#footnote207"><sup>[207]</sup></a><span
+  title="Hell�na straton, Hellada dialekton, esbesen Hellada ph�n�n" class="grk"
+  >&#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B1;
+  &#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3BD;,
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B1;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BD;,
+  &#x3B5;&#x3C3;&#x3B2;&#x3B5;&#x3C3;&#x3B5;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B1;
+  &#x3C6;&#x3C9;&#x3BD;&#x3B7;&#x3BD;</span>. Also <span title="nason Sikelan, gunaika mazon, Pers�n straton, naut�n dromon, Skuth�n oimon" class="grk"
+  >&#x3BD;&#x3B1;&#x3C3;&#x3BF;&#x3BD;
+  &#x3A3;&#x3B9;&#x3BA;&#x3B5;&#x3BB;&#x3B1;&#x3BD;,
+  &#x3B3;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3BA;&#x3B1;
+  &#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BD;,
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B7;&#x3BD;
+  &#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3BD;,
+  &#x3BD;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3BD;
+  &#x3B4;&#x3C1;&#x3BF;&#x3BC;&#x3BF;&#x3BD;,
+  &#x3A3;&#x3BA;&#x3C5;&#x3B8;&#x3B7;&#x3BD;
+  &#x3BF;&#x3B9;&#x3BC;&#x3BF;&#x3BD;</span>. 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, &amp;c. but we also read of <a name="footnotetag208"
+  href="#footnote208"><sup>[208]</sup></a> 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<a
+  name="footnotetag209" href="#footnote209"><sup>[209]</sup></a> 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 <a name="footnotetag210"
+  href="#footnote210"><sup>[210]</sup></a>Eliz�, 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
+  <a name="footnotetag211"
+  href="#footnote211"><sup>[211]</sup></a>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. <a name="footnotetag212"
+  href="#footnote212"><sup>[212]</sup></a><span title="Azania, meros t�s Arkadias&mdash;esti kr�n� t�s Azanias, h� tous geusamenous tou hudatos poiei m�de t�n osm�n tou oinou anechesthai" class="grk"
+  >&#x391;&#x3B6;&#x3B1;&#x3BD;&#x3B9;&#x3B1;,
+  &#x3BC;&#x3B5;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3C1;&#x3BA;&#x3B1;&#x3B4;&#x3B9;&#x3B1;&#x3C2;&mdash;&#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B7; &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B6;&#x3B1;&#x3BD;&#x3B9;&#x3B1;&#x3C2;, &#x1F21;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B3;&#x3B5;&#x3C5;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B5;&#x3B9; &#x3BC;&#x3B7;&#x3B4;&#x3B5;
+  &#x3C4;&#x3B7;&#x3BD; &#x3BF;&#x3C3;&#x3BC;&#x3B7;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5; &#x3BF;&#x3B9;&#x3BD;&#x3BF;&#x3C5;
+  &#x3B1;&#x3BD;&#x3B5;&#x3C7;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;</span>.
+  Hanes in <a name="footnotetag213"
+  href="#footnote213"><sup>[213]</sup></a>Egypt was the reverse of Azan;
+  formed however of the same terms, and of the same purport precisely.</p>
+
+  <p>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
+  <span lang="he" title="CHNS" ><bdo
+  dir="rtl">&#x5D7;&#x5E0;&#x5E1;</bdo></span>, expressed <span lang="he"
+  title="`YN ASH" ><bdo dir="rtl">&#x5E2;&#x5D9;&#x5DF;
+  &#x5D0;&#x5E9;</bdo></span>. 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 <a name="footnotetag214"
+  href="#footnote214"><sup>[214]</sup></a><span title="Sichar" class="grk"
+  >&#x3A3;&#x3B9;&#x3C7;&#x3B1;&#x3C1;</span> or <span title="Suchar" class="grk"
+  >&#x3A3;&#x3C5;&#x3C7;&#x3B1;&#x3C1;</span> by the <a
+  name="footnotetag215"
+  href="#footnote215"><sup>[215]</sup></a>Apostle.</p>
+
+<h4>APHA, APHTHA, PTHA, PTHAS.</h4>
+
+  <p>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.
+  <span title="Phthas, ho �phaistos para" class="grk"
+  >&#x3A6;&#x3B8;&#x3B1;&#x3C2;, &#x1F41;
+  &#x397;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;</span> <a name="footnotetag216"
+  href="#footnote216"><sup>[216]</sup></a><span title="Memphitais." class="grk"
+  >&#x39C;&#x3B5;&#x3BC;&#x3C6;&#x3B9;&#x3C4;&#x3B1;&#x3B9;&#x3C2;.</span>
+  And Cicero makes him the same Deity of the Romans. <a
+  name="footnotetag217" href="#footnote217"><sup>[217]</sup></a>Secundus,
+  (Vulcanus) Nilo natus, Phas, ut �gyptii appellant, quem custodem esse
+  �gypti volunt. The author of the Clementines describes him much to the
+  same purpose. <a name="footnotetag218"
+  href="#footnote218"><sup>[218]</sup></a><span title="Aiguptioi de homoi�s&mdash;to pur idiai dialekt�i Phtha ekalesan, ho herm�neuetai H�phaistos." class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B4;&#x3B5;
+  &#x1F41;&#x3BC;&#x3BF;&#x3B9;&#x3C9;&#x3C2;&mdash;&#x3C4;&#x3BF;
+  &#x3C0;&#x3C5;&#x3C1; &#x3B9;&#x3B4;&#x3B9;&#x1FB3;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x1FF3;
+  &#x3A6;&#x3B8;&#x3B1;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C3;&#x3B1;&#x3BD;, &#x1F41;
+  &#x1F11;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&#x3B5;&#x3C5;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;.</span> <a
+  name="footnotetag219" href="#footnote219"><sup>[219]</sup></a>Huetius
+  takes notice of the different ways in which this name is expressed:
+  Vulcano Pthas, et Apthas nomen fuisse scribit Suidas. Narrat Eusebius
+  Ptha �gyptiorum eundem esse ac Vulcanum Gr�corum; Patrem illi fuisse
+  Cnef, rerum opificem. However the Greeks and Romans may have appropriated
+  the term, it was, properly, a title of <a name="footnotetag220"
+  href="#footnote220"><sup>[220]</sup></a>Amon: and Iamblichus acknowledges
+  as much in a <a name="footnotetag221"
+  href="#footnote221"><sup>[221]</sup></a>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.</p>
+
+  <p>There was a place called Aphytis in Thrace, where the Amonians settled
+  very early; and where was an oracular temple of Amon. <a
+  name="footnotetag222" href="#footnote222"><sup>[222]</sup></a><span
+  title="Aphut�, � Aphutis, polis pros t�i Pall�n�i Thraik�s, apo Aphuos tinos ench�riou. Esche de h� polis manteion tou Amm�nos." class="grk"
+  >&#x391;&#x3C6;&#x3C5;&#x3C4;&#x3B7;, &#x3B7;
+  &#x391;&#x3C6;&#x3C5;&#x3C4;&#x3B9;&#x3C2;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2; &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x1FC3; &#x3A0;&#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x1FC3;
+  &#x398;&#x3C1;&#x1FB3;&#x3BA;&#x3B7;&#x3C2;, &#x3B1;&#x3C0;&#x3BF;
+  &#x391;&#x3C6;&#x3C5;&#x3BF;&#x3C2; &#x3C4;&#x3B9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B3;&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3C5;.
+  &#x395;&#x3C3;&#x3C7;&#x3B5; &#x3B4;&#x3B5; &#x1F21;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;&#x3BF;&#x3C2;.</span> <i>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</i>.</p>
+
+  <p>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, <a
+  name="footnotetag223" href="#footnote223"><sup>[223]</sup></a>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.</p>
+
+  <p>All the Deities of Greece were <span title="apospasmata" class="grk"
+  >&#x3B1;&#x3C0;&#x3BF;&#x3C3;&#x3C0;&#x3B1;&#x3C3;&#x3BC;&#x3B1;&#x3C4;&#x3B1;</span>,
+  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 <a name="footnotetag224"
+  href="#footnote224"><sup>[224]</sup></a>Apha, and Aph�a; and in Crete
+  Dictynna had the same name: Hesychius observes, <span title="Aphaia, h� Diktunna" class="grk"
+  >&#x391;&#x3C6;&#x3B1;&#x3B9;&#x3B1;, &#x1F21;
+  &#x394;&#x3B9;&#x3BA;&#x3C4;&#x3C5;&#x3BD;&#x3BD;&#x3B1;</span>. Castor
+  and Pollux were styled <a name="footnotetag225"
+  href="#footnote225"><sup>[225]</sup></a><span title="Aphet�rioi" class="grk"
+  >&#x391;&#x3C6;&#x3B5;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3B9;</span>:
+  and Mars <a name="footnotetag226"
+  href="#footnote226"><sup>[226]</sup></a>Aph�us was worshipped in Arcadia.
+  Apollo was likewise called <a name="footnotetag227"
+  href="#footnote227"><sup>[227]</sup></a><span title="Aph�t�r" class="grk"
+  >&#x391;&#x3C6;&#x3B7;&#x3C4;&#x3C9;&#x3C1;</span>: but it was properly
+  the place of worship; though Hesychius otherwise explains it. Aphetor was
+  what the antient Dorians expressed Apha-Tor, a <a name="footnotetag228"
+  href="#footnote228"><sup>[228]</sup></a>fire tower, or Prutaneum; the
+  same which the Latines called of old Pur-tor, of the like signification.
+  This, in aftertimes, was rendered Pr�torium: and the chief persons, who
+  officiated, Pr�tores. They were originally priests of fire; and, for that
+  reason, were called <a name="footnotetag229"
+  href="#footnote229"><sup>[229]</sup></a>Aphet�: and every Pr�tor had a
+  brazier of live coals carried before him, as a badge of his office.</p>
+
+<h4>AST, ASTA, ESTA, HESTIA.</h4>
+
+  <p>Ast, Asta, Esta, signified fire; and also the Deity of that element.
+  The Greeks expressed it <span title="Hestia" class="grk"
+  >&#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;</span>, 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 <a
+  name="footnotetag230" href="#footnote230"><sup>[230]</sup></a>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 Pr�toria: also <a
+  name="footnotetag231" href="#footnote231"><sup>[231]</sup></a>Phratriai,
+  and Apaturia: but the most common name was Asta.</p>
+
+  <p>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,
+  <span title="themistai" class="grk"
+  >&#x3B8;&#x3B5;&#x3BC;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3B9;</span>, were
+  explained, and enforced. Hence Homer speaking of a person not worthy of
+  the rights of society, calls him <a name="footnotetag232"
+  href="#footnote232"><sup>[232]</sup></a><span title="Aphr�t�r, athemistos, anestios" class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3B7;&#x3C4;&#x3C9;&#x3C1;,
+  &#x3B1;&#x3B8;&#x3B5;&#x3BC;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3B1;&#x3BD;&#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BF;&#x3C2;</span>.</p>
+
+  <p>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, <span title="Astu" class="grk"
+  >&#x391;&#x3C3;&#x3C4;&#x3C5;</span>, Astu; and appropriated to a city.
+  The name of Athens was at first <a name="footnotetag233"
+  href="#footnote233"><sup>[233]</sup></a>Astu; and then Athen� of the same
+  purport: for Athen� 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 Heph�stus.</p>
+
+  <p>The <a name="footnotetag234"
+  href="#footnote234"><sup>[234]</sup></a>Cam&#339;n� 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 Cam&#339;n� were named from their attendance upon that Deity. The
+  Hymns in the temples of this God were sung by these women: hence the
+  Cam&#339;n� were made presidents of music.</p>
+
+  <p>Many regions, where the rites of fire were kept up, will be found to
+  have been named Asta, Hestia, Hesti�a, Heph�stia; or to have had cities
+  so <a name="footnotetag235"
+  href="#footnote235"><sup>[235]</sup></a>called. This will appear from the
+  histories of Thessaly, Lycia, Egypt, Lemnos; as well as from other
+  countries.</p>
+
+  <p>From Asta and Esta come the terms �stas, �stus, �stuo, <span
+  title="Astu, Hestia, Hestiazein." class="grk"
+  >&#x391;&#x3C3;&#x3C4;&#x3C5;, &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;,
+  &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;&#x3B6;&#x3B5;&#x3B9;&#x3BD;.</span></p>
+
+<h4>SHEM, SHAMEN, SHEMESH.</h4>
+
+  <p>Shem, and Shamesh, are terms, which relate to the heavens, and to the
+  Sun, similar to <span lang="he" title="SHMSH SHMYS SHWM" ><bdo
+  dir="rtl">&#x5E9;&#x5DE;&#x5E9; &#x5E9;&#x5DE;&#x5D9;&#x5E1;
+  &#x5E9;&#x5D5;&#x5DD;</bdo></span>, 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: <a name="footnotetag236"
+  href="#footnote236"><sup>[236]</sup></a><span title="Tas cheiras oregein eis ouranous pros ton H�lion; touton gar, ph�si, theon enomizon monon OURANOU KYRION BAAL-SAM�N kalountes" class="grk"
+  >&#x3A4;&#x3B1;&#x3C2; &#x3C7;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3C2;
+  &#x3BF;&#x3C1;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3BD; &#x3B5;&#x3B9;&#x3C2;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;&#x387;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C1;,
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;, &#x3B8;&#x3B5;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BD;
+  &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x39F;&#x3A5;&#x3A1;&#x391;&#x39D;&#x39F;&#x3A5;
+  &#x39A;Y&#x3A1;&#x399;&#x39F;&#x39D;
+  &#x392;&#x391;&#x391;&#x39B;-&#x3A3;&#x391;&#x39C;&#x397;&#x39D;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;</span>.
+  Ephesus was a place of great sanctity: and its original name was <a
+  name="footnotetag237" href="#footnote237"><sup>[237]</sup></a>Samorna;
+  which seems to be a compound of Sam-Oran, C&#339;lestis Sol, fons Lucis.
+  We read of Samicon in Elis, <a name="footnotetag238"
+  href="#footnote238"><sup>[238]</sup></a><span title="ch�rion Samikon" class="grk"
+  >&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3A3;&#x3B1;&#x3BC;&#x3B9;&#x3BA;&#x3BF;&#x3BD;</span>, with a sacred
+  cavern: and of a town called <a name="footnotetag239"
+  href="#footnote239"><sup>[239]</sup></a>Samia, which lay above it. The
+  word <span title="Semnos" class="grk"
+  >&#x3A3;&#x3B5;&#x3BC;&#x3BD;&#x3BF;&#x3C2;</span> was a contraction of
+  Semanos, from Sema-on; and properly signified divine and celestial. Hence
+  <span title="semnai theai, semn� kora" class="grk"
+  >&#x3C3;&#x3B5;&#x3BC;&#x3BD;&#x3B1;&#x3B9; &#x3B8;&#x3B5;&#x3B1;&#x3B9;,
+  &#x3C3;&#x3B5;&#x3BC;&#x3BD;&#x3B7; &#x3BA;&#x3BF;&#x3C1;&#x3B1;</span>.
+  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 <a name="footnotetag240"
+  href="#footnote240"><sup>[240]</sup></a>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, C&#339;lestis. This we may learn from an
+  inscription in <a name="footnotetag241"
+  href="#footnote241"><sup>[241]</sup></a>Reineccius.</p>
+
+<p class="center" style="margin-top: 2em;">JULIO. PROCULO.<br />
+PR�F. URB. PATRONO.<br />
+COL. BYZACEN�. ET. PA<br />
+TRONO. COLON. �LI�.<br />
+<a name="footnotetag242" href="#footnote242"><sup>[242]</sup></a>ZAMAN�. REGI�.</p>
+
+  <p>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 <a
+  name="footnotetag243" href="#footnote243"><sup>[243]</sup></a>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. <a
+  name="footnotetag244" href="#footnote244"><sup>[244]</sup></a>Fuitque Aad
+  filius Arami, filius Shemi, filius No�. The author of the Chronicon
+  Paschale speaks of <a name="footnotetag245"
+  href="#footnote245"><sup>[245]</sup></a>Chus, as of the line of Shem: and
+  Theophilus in his treatise to Autolycus does the same by <a
+  name="footnotetag246" href="#footnote246"><sup>[246]</sup></a>Mizra�m.
+  Others go farther, and add Canaan to the <a name="footnotetag247"
+  href="#footnote247"><sup>[247]</sup></a>number. Now these are confessedly
+  the immediate sons of <a name="footnotetag248"
+  href="#footnote248"><sup>[248]</sup></a>Ham: so that we may understand,
+  who was properly alluded to in these passages under the name of Shem.</p>
+
+<h4>MACAR.</h4>
+
+  <p>This was a sacred title given by the Amonians to their Gods; which
+  often occurs in the Orphic hymns, when any Deity is invoked.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag249" href="#footnote249"><sup>[249]</sup></a><span title="Kluthi, Makar Paian, tituoktone, Phoibe Luk�reu." class="grk">&#x39A;&#x3BB;&#x3C5;&#x3B8;&#x3B9;, &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1; &#x3A0;&#x3B1;&#x3B9;&#x3B1;&#x3BD;, &#x3C4;&#x3B9;&#x3C4;&#x3C5;&#x3BF;&#x3BA;&#x3C4;&#x3BF;&#x3BD;&#x3B5;, &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3B5; &#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3C5;.</span></p>
+    </div>
+
+    <div class="stanza">
+      <p><a name="footnotetag250" href="#footnote250"><sup>[250]</sup></a><span title="Kluthi, Makar, panderkes ech�n ai�nion omma." class="grk">&#x39A;&#x3BB;&#x3C5;&#x3B8;&#x3B9;, &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;, &#x3C0;&#x3B1;&#x3BD;&#x3B4;&#x3B5;&#x3C1;&#x3BA;&#x3B5;&#x3C2; &#x3B5;&#x3C7;&#x3C9;&#x3BD; &#x3B1;&#x3B9;&#x3C9;&#x3BD;&#x3B9;&#x3BF;&#x3BD; &#x3BF;&#x3BC;&#x3BC;&#x3B1;.</span></p>
+    </div>
+  </div>
+  <p>Many people assumed to themselves this title; and were styled <a
+  name="footnotetag251" href="#footnote251"><sup>[251]</sup></a><span
+  title="Makares" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B5;&#x3C2;</span>, or Macarians:
+  and various colonies were supposed to have been led by an imaginary
+  personage, Macar, or <a name="footnotetag252"
+  href="#footnote252"><sup>[252]</sup></a>Macareus. In consequence of this,
+  we find that the most antient name of many cities and islands was Macra,
+  Macris, and <a name="footnotetag253"
+  href="#footnote253"><sup>[253]</sup></a>Macaria. The Grecians supposed
+  the term Macar to signify happy; whence <span title="Makares theoi" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B5;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3B9;</span> was interpreted <span
+  title="eudaimones" class="grk"
+  >&#x3B5;&#x3C5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;</span>:
+  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 <a name="footnotetag254"
+  href="#footnote254"><sup>[254]</sup></a>Lycaon; by others, the son of <a
+  name="footnotetag255" href="#footnote255"><sup>[255]</sup></a>�olus.
+  Diodorus Siculus calls him <a name="footnotetag256"
+  href="#footnote256"><sup>[256]</sup></a>Macareus, and speaks of him as
+  the son of Jupiter. This term is often found compounded Macar-On: from
+  whence people were denominated <span title="Makar�nes" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>,
+  and <a name="footnotetag257"
+  href="#footnote257"><sup>[257]</sup></a><span title="Makr�nes" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>; and
+  places were called <span title="Makr�n" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3C9;&#x3BD;</span>. This, probably, was
+  the original of the name given to islands which were styled <span
+  title="Makar�n n�soi" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3B9;</span>. They were to be found in the
+  Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes in
+  B&#339;otia was, in like manner, called <a name="footnotetag258"
+  href="#footnote258"><sup>[258]</sup></a><span title="Makar�n n�sos" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C2;</span>. It was certainly an Amonian
+  sacred term. The inland city, O�sis, stood in an Egyptian province, which
+  had the <a name="footnotetag259"
+  href="#footnote259"><sup>[259]</sup></a>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
+  <i>longa</i>; 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. Eub&#339;a 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 <a name="footnotetag260"
+  href="#footnote260"><sup>[260]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag261" href="#footnote261"><sup>[261]</sup></a><span title="Prosborrhon antron, has Makras kikl�skomen" class="grk">&#x3A0;&#x3C1;&#x3BF;&#x3C3;&#x3B2;&#x3BF;&#x1FE4;&#x1FE5;&#x3BF;&#x3BD; &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;, &#x1F01;&#x3C2; &#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x3C2; &#x3BA;&#x3B9;&#x3BA;&#x3BB;&#x3B7;&#x3C3;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;</span>.</p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag262" href="#footnote262"><sup>[262]</sup></a><span title="Makrai de ch�ros est' ekei kekl�menos" class="grk">&#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x3B9; &#x3B4;&#x3B5; &#x3C7;&#x3C9;&#x3C1;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;' &#x3B5;&#x3BA;&#x3B5;&#x3B9; &#x3BA;&#x3B5;&#x3BA;&#x3BB;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;</span>.</p>
+    </div>
+  </div>
+  <p>All these places were, for a religious reason, so denominated from
+  Macar, a title of the Deity.</p>
+
+<h4>MELECH.</h4>
+
+  <p>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 <span title="meilichos" class="grk"
+  >&#x3BC;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3BF;&#x3C2;</span>, and
+  <span title="meilichios" class="grk"
+  >&#x3BC;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;</span>,
+  which signified the gentle, sweet, and benign Deity. Pausanias tells us
+  that Jupiter was styled <span title="Meilichios" class="grk"
+  >&#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;</span>,
+  both in <a name="footnotetag263"
+  href="#footnote263"><sup>[263]</sup></a>Attica and at <a
+  name="footnotetag264" href="#footnote264"><sup>[264]</sup></a>Argos: and,
+  in another part of his work, he speaks of this Deity under the same
+  title, in company with Artemis at Sicyon. <a name="footnotetag265"
+  href="#footnote265"><sup>[265]</sup></a><span title="Esti de Zeus Meilichios, kai Artemis onomazomen� Patr�ia" class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5; &#x396;&#x3B5;&#x3C5;&#x3C2;
+  &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x3B1;</span>. 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: <span title="Puramidi de ho Meilichios, h�de kioni estin eikasmen�" class="grk"
+  >&#x3A0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B9; &#x3B4;&#x3B5;
+  &#x1F41; &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;,
+  &#x1F21;&#x3B4;&#x3B5; &#x3BA;&#x3B9;&#x3BF;&#x3BD;&#x3B9;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BA;&#x3B1;&#x3C3;&#x3BC;&#x3B5;&#x3BD;&#x3B7;</span>.
+  He also speaks of some unknown Gods at Myonia in Locris, called <span
+  title="Theoi Meilichioi" class="grk">&#x398;&#x3B5;&#x3BF;&#x3B9;
+  &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3B9;</span>;
+  and of an altar, with an inscription of the same purport, <a
+  name="footnotetag266" href="#footnote266"><sup>[266]</sup></a><span
+  title="b�mos The�n Meilichi�n" class="grk"
+  >&#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3C2; &#x398;&#x3B5;&#x3C9;&#x3BD;
+  &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3C9;&#x3BD;</span>.</p>
+
+  <p>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 <span title="Meilichoi" class="grk"
+  >&#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3BF;&#x3B9;</span>. The
+  foregoing writer gives an instance in a <a name="footnotetag267"
+  href="#footnote267"><sup>[267]</sup></a>river of Achaia. Malaga in Spain
+  was properly Malacha, the royal city. I take the name of Amalek to have
+  been Ham <a name="footnotetag268"
+  href="#footnote268"><sup>[268]</sup></a>Melech abbreviated: a title taken
+  by the Amalekites from the head of their family. In like manner I imagine
+  <a name="footnotetag269" href="#footnote269"><sup>[269]</sup></a>Malchom,
+  the God of the Sidonians, to have been a contraction of Malech-Chom,
+  <span title="basileus H�lios" class="grk"
+  >&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>: a title given to the Sun;
+  but conferred also upon the chief of the Amonian <a name="footnotetag270"
+  href="#footnote270"><sup>[270]</sup></a>family.</p>
+
+<h4>ANAC.</h4>
+
+  <p>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
+  <a name="footnotetag271"
+  href="#footnote271"><sup>[271]</sup></a>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. <a name="footnotetag272"
+  href="#footnote272"><sup>[272]</sup></a><span title="Einai de Asterion men Anaktos; Anakta de G�s paida&mdash;osta ephan� to sch�ma periechonta es pistin, h�s estin anthr�pou; epei dia megethos ouk estin hop�s an edoxen" class="grk"
+  >&#x395;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x391;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BD;
+  &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3BF;&#x3C2;&#x387;
+  &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B1; &#x3B4;&#x3B5;
+  &#x393;&#x3B7;&#x3C2;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;&mdash;&#x3BF;&#x3C3;&#x3C4;&#x3B1;
+  &#x3B5;&#x3C6;&#x3B1;&#x3BD;&#x3B7; &#x3C4;&#x3BF;
+  &#x3C3;&#x3C7;&#x3B7;&#x3BC;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B1;
+  &#x3B5;&#x3C2; &#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B9;&#x3BD;,
+  &#x1F61;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3C5;&#x387;
+  &#x3B5;&#x3C0;&#x3B5;&#x3B9; &#x3B4;&#x3B9;&#x3B1;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B5;&#x3B8;&#x3BF;&#x3C2; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F41;&#x3C0;&#x3C9;&#x3C2;
+  &#x3B1;&#x3BD; &#x3B5;&#x3B4;&#x3BF;&#x3BE;&#x3B5;&#x3BD;</span>. We may
+  from hence perceive that the history of the Anakim was not totally
+  obliterated among the Grecians. Some of their Deities were styled <span
+  title="anakte" class="grk"
+  >&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B5;</span>, others <span
+  title="anaktores" class="grk"
+  >&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3BF;&#x3C1;&#x3B5;&#x3C2;</span>,
+  and their temples <span title="anaktoria" class="grk"
+  >&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B1;</span>.
+  Michael Psellus speaking of heresies, mentions, that some people were so
+  debased, as to worship Satanaki: <a name="footnotetag273"
+  href="#footnote273"><sup>[273]</sup></a><span title="Auton" class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3BF;&#x3BD;</span> <span title="de monon epigeion Satanaki ensternizontai" class="grk"
+  >&#x3B4;&#x3B5; &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3B3;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3A3;&#x3B1;&#x3C4;&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3B9;
+  &#x3B5;&#x3BD;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BD;&#x3B9;&#x3B6;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;</span>.
+  Satanaki seems to be Satan Anac, <span title="diabolos basileus" class="grk"
+  >&#x3B4;&#x3B9;&#x3B1;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;</span>.</p>
+
+  <p>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.</p>
+
+<h4>ZAR, and SAR.</h4>
+
+  <p>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, <a name="footnotetag274"
+  href="#footnote274"><sup>[274]</sup></a>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,
+  <a name="footnotetag275" href="#footnote275"><sup>[275]</sup></a>Sarim.
+  The name of Sarah was given to the wife of Abraham by way of eminence;
+  and signifies a <a name="footnotetag276"
+  href="#footnote276"><sup>[276]</sup></a>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 <a name="footnotetag277"
+  href="#footnote277"><sup>[277]</sup></a>Sarchedonus; the same name as the
+  former, but with the eastern aspirate. The Sarim in Esther are taken
+  notice of as persons of high <a name="footnotetag278"
+  href="#footnote278"><sup>[278]</sup></a>honour: the same dignity seems to
+  have been known among the Philistim, by whom it was rendered <a
+  name="footnotetag279" href="#footnote279"><sup>[279]</sup></a>Sarna, or
+  Sarana: hence came the <a name="footnotetag280"
+  href="#footnote280"><sup>[280]</sup></a>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 <a
+  name="footnotetag281" href="#footnote281"><sup>[281]</sup></a>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 <a name="footnotetag282"
+  href="#footnote282"><sup>[282]</sup></a>Eunuch; by Rabmag, the chief of
+  the Magi. Many places in Syria and Canaan have the term Sar in
+  composition; such as Sarabetha, Sariph�a, Sareptha. Sardis, the capital
+  of Cr&#339;sus, was the city of Sar-Ades, the same as Atis, the Deity of
+  the country.</p>
+
+  <p>High <a name="footnotetag283"
+  href="#footnote283"><sup>[283]</sup></a>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. <a name="footnotetag284"
+  href="#footnote284"><sup>[284]</sup></a>Portus C&#339;nitis, 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 <span title="Sar�n" class="grk"
+  >&#x3A3;&#x3B1;&#x3C1;&#x3C9;&#x3BD;</span>, and <span title="Koineitis" class="grk"
+  >&#x39A;&#x3BF;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3C4;&#x3B9;&#x3C2;</span>,
+  which are titles of nearly the same purport. Saron was undoubtedly an
+  antient God in Greece. <a name="footnotetag285"
+  href="#footnote285"><sup>[285]</sup></a>Lilius Gyraldus styles him Deus
+  Marinus; but he was, properly, the Sun. Diana, the sister of Apollo, is
+  named <a name="footnotetag286"
+  href="#footnote286"><sup>[286]</sup></a>Saronia: and there were Saronia
+  sacra, together with a festival at <a name="footnotetag287"
+  href="#footnote287"><sup>[287]</sup></a>Tr&#339;zen; in which place Orus
+  was supposed to have been born. <a name="footnotetag288"
+  href="#footnote288"><sup>[288]</sup></a><span title="�ron genesthai sphisin en g�i pr�ton" class="grk"
+  >&#x3A9;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C6;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3BD; &#x3B3;&#x1FC3;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD;</span>. Orus was the same as
+  Sar-On, the Lord of light. <a name="footnotetag289"
+  href="#footnote289"><sup>[289]</sup></a>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 <a
+  name="footnotetag290" href="#footnote290"><sup>[290]</sup></a>Hesychius;
+  and by the Scholiast, upon the following verse of Callimachus:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag291" href="#footnote291"><sup>[291]</sup></a><span title="� pollas hupenerthe Sar�nidas hugros Ia�n" class="grk">&#x397; &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3C2; &#x1F51;&#x3C0;&#x3B5;&#x3BD;&#x3B5;&#x3C1;&#x3B8;&#x3B5; &#x3A3;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3B4;&#x3B1;&#x3C2; &#x1F51;&#x3B3;&#x3C1;&#x3BF;&#x3C2; &#x399;&#x3B1;&#x3C9;&#x3BD;</span></p>
+      <p><span title="�eiren" class="grk">&#x397;&#x3B5;&#x3B9;&#x3C1;&#x3B5;&#x3BD;</span>.</p>
+    </div>
+  </div>
+  <p>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 <a name="footnotetag292"
+  href="#footnote292"><sup>[292]</sup></a><span title="Philosophoi, theologoi&mdash;peritt�s tim�menoi, hous SAR�NIDAS onomazousi" class="grk"
+  >&#x3A6;&#x3B9;&#x3BB;&#x3BF;&#x3C3;&#x3BF;&#x3C6;&#x3BF;&#x3B9;,
+  &#x3B8;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3B9;&mdash;&#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C4;&#x3C4;&#x3C9;&#x3C2;
+  &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;,
+  &#x1F41;&#x3C5;&#x3C2;
+  &#x3A3;&#x391;&#x3A1;&#x3A9;&#x39D;&#x399;&#x394;&#x391;&#x3A3;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;</span>.
+  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.</p>
+
+<h4>UCH.</h4>
+
+  <p>Uch, <span title="Uk" class="grk">&#x3A5;&#x3BA;</span>, expressed
+  also Ach, Och, <span title="Ocha" class="grk"
+  >&#x39F;&#x3C7;&#x3B1;</span>, 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 <a name="footnotetag293"
+  href="#footnote293"><sup>[293]</sup></a>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 <a
+  name="footnotetag294" href="#footnote294"><sup>[294]</sup></a><span
+  title="Ukousos" class="grk"
+  >&#x3A5;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span>; or, as it was
+  undoubtedly expressed by the people themselves, <span title="Ukkousos" class="grk"
+  >&#x3A5;&#x3BA;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span>,
+  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: <a name="footnotetag295"
+  href="#footnote295"><sup>[295]</sup></a><span title="Uk kath' hieran gl�ssan basilea s�mainei" class="grk"
+  >&#x3A5;&#x3BA; &#x3BA;&#x3B1;&#x3B8;'
+  &#x1F31;&#x3B5;&#x3C1;&#x3B1;&#x3BD;
+  &#x3B3;&#x3BB;&#x3C9;&#x3C3;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3B1;
+  &#x3C3;&#x3B7;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;</span>. 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 Chalda�c. It was introduced among the Mizra�m by
+  the Aurit�, or Cuthites, together with their rites and religion: hence it
+  obtained the name of the sacred language. Diodorus Siculus affords <a
+  name="footnotetag296" href="#footnote296"><sup>[296]</sup></a>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 <a name="footnotetag297"
+  href="#footnote297"><sup>[297]</sup></a>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 <a name="footnotetag298"
+  href="#footnote298"><sup>[298]</sup></a>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><a name="footnotetag299" href="#footnote299"><sup>[299]</sup></a>quos inter Achoreus,</p>
+      <p>Jam placidus senio, fractisque modestior annis.</p>
+    </div>
+  </div>
+  <p>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 <a
+  name="footnotetag300" href="#footnote300"><sup>[300]</sup></a>Usiris.
+  Philo Biblius, from Sanchoniathon, calls the same Deity <a
+  name="footnotetag301" href="#footnote301"><sup>[301]</sup></a>Isiris; and
+  adds, that he was the brother of Cna, or Canaan; and the inventor of
+  three letters. <span title="Isiris, t�n tri�n grammat�n heuret�s, adelphos Chna tou Phoinikos" class="grk"
+  >&#x399;&#x3C3;&#x3B9;&#x3C1;&#x3B9;&#x3C2;, &#x3C4;&#x3C9;&#x3BD;
+  &#x3C4;&#x3C1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B5;&#x3C4;&#x3B7;&#x3C2;,
+  &#x3B1;&#x3B4;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3C2; &#x3A7;&#x3BD;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3C2;</span>. I take
+  Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened, and
+  accommodated to the ears of Greece.</p>
+
+  <p>The Sun was styled El-Uc, which the Grecians changed to <span
+  title="Lukos" class="grk">&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>,
+  Lucos; as we learn from <a name="footnotetag302"
+  href="#footnote302"><sup>[302]</sup></a>Macrobius. He was also styled
+  El-Uc-Or, which was changed to <span title="Luk�reus" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3C5;&#x3C2;</span>; and
+  El-Uc-Aon, rendered Lycaon<a name="footnotetag303"
+  href="#footnote303"><sup>[303]</sup></a>, <span title="Luka�n" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B1;&#x3C9;&#x3BD;</span>. As this personage was
+  the same as El-Uc, <span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>, 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. <span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>, 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 <a name="footnotetag304"
+  href="#footnote304"><sup>[304]</sup></a><span title="Lukiou Apoll�nos hieron" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B9;&#x3BF;&#x3C5;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;</span>: of <a name="footnotetag305"
+  href="#footnote305"><sup>[305]</sup></a>Lycorus, a supposed son of
+  Apollo: of <a name="footnotetag306"
+  href="#footnote306"><sup>[306]</sup></a>Lycomedes, another son: of <a
+  name="footnotetag307" href="#footnote307"><sup>[307]</sup></a>Lycosura,
+  the first city which the Sun beheld. The people of Delphi were, of old,
+  called <a name="footnotetag308"
+  href="#footnote308"><sup>[308]</sup></a>Lycorians: and the summit of
+  Parnassus, <a name="footnotetag309"
+  href="#footnote309"><sup>[309]</sup></a>Lycorea. Near it was a <a
+  name="footnotetag310" href="#footnote310"><sup>[310]</sup></a>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 <span title="luchnos" class="grk"
+  >&#x3BB;&#x3C5;&#x3C7;&#x3BD;&#x3BF;&#x3C2;</span>, <span title="luchnia" class="grk"
+  >&#x3BB;&#x3C5;&#x3C7;&#x3BD;&#x3B9;&#x3B1;</span>, <span
+  title="luchneu�" class="grk"
+  >&#x3BB;&#x3C5;&#x3C7;&#x3BD;&#x3B5;&#x3C5;&#x3C9;</span>, of the Greeks;
+  also <span title="Lukabas" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B1;&#x3B2;&#x3B1;&#x3C2;</span>, and <span
+  title="amphilukos" class="grk"
+  >&#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>,
+  though differently expressed. Hence it was that so many places sacred to
+  Apollo were styled Leuce, Leuca, <span title="Lukia" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B9;&#x3B1;</span>, Leucas, Leucate.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Mox et Leucat� nimbosa cacumina montis,</p>
+      <p>Et formidatus nautis aperitur <a name="footnotetag311" href="#footnote311"><sup>[311]</sup></a>Apollo.</p>
+    </div>
+  </div>
+  <p>Hence also inscriptions <a name="footnotetag312"
+  href="#footnote312"><sup>[312]</sup></a>DEO LEUCANI�: which term seems to
+  denote, Sol-Fons, the fountain of day. The name Lycophron, <span
+  title="Lukophr�n" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C6;&#x3C1;&#x3C9;&#x3BD;</span>, which
+  some would derive from <span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>, 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 <span title="Haimos" class="grk"
+  >&#x1F09;&#x3B9;&#x3BC;&#x3BF;&#x3C2;</span>, a word of the same purport
+  among the Greeks.</p>
+
+  <p>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. <span title="Kuros" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>, 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. <a name="footnotetag313"
+  href="#footnote313"><sup>[313]</sup></a><span title="Ho men oun Kuros apo Kurou tou palaiou onoma eschen; ekein�i de apo tou H�liou genesthai phasi; Kuron gar kalein Persas ton H�lion." class="grk"
+  >&#x1F49; &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD;
+  &#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2; &#x3B1;&#x3C0;&#x3BF;
+  &#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C5; &#x3C4;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C5;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x3B5;&#x3C3;&#x3C7;&#x3B5;&#x3BD;&#x387;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x1FF3; &#x3B4;&#x3B5;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C5;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x387; &#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BD;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;.</span> Ctesias likewise informs us
+  that the name of Cyrus had this signification. <a name="footnotetag314"
+  href="#footnote314"><sup>[314]</sup></a><span title="Kai tithetai to onoma autou apo tou H�liou" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3B9;&#x3B8;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF; &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5; &#x3B1;&#x3C0;&#x3BF;
+  &#x3C4;&#x3BF;&#x3C5; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C5;</span>: <i>He
+  was denominated Cyrus from the Sun, which was so called</i>. 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, <a
+  name="footnotetag315" href="#footnote315"><sup>[315]</sup></a><span
+  title="Ekaleito de proteron Koros" class="grk"
+  >&#x395;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3BF; &#x3B4;&#x3B5;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x39A;&#x3BF;&#x3C1;&#x3BF;&#x3C2;</span>. We find it sometimes rendered
+  <span title="Kuris" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3B9;&#x3C2;</span>, Curis: but still with a
+  reference to the Sun, the Adonis of the east. Hesychius explains <span
+  title="Kuris, ho Ad�nis" class="grk">&#x39A;&#x3C5;&#x3C1;&#x3B9;&#x3C2;,
+  &#x1F41; &#x391;&#x3B4;&#x3C9;&#x3BD;&#x3B9;&#x3C2;</span>. In Phocis was
+  <a name="footnotetag316" href="#footnote316"><sup>[316]</sup></a><span
+  title="Kurrha" class="grk">&#x39A;&#x3C5;&#x1FE4;&#x1FE5;&#x3B1;</span>,
+  Currha, where Apollo <span title="Kurrhaios" class="grk"
+  >&#x39A;&#x3C5;&#x1FE4;&#x1FE5;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span> was
+  honoured; which names were more commonly expressed <span title="Kirrha" class="grk"
+  >&#x39A;&#x3B9;&#x1FE4;&#x1FE5;&#x3B1;</span> and <span title="Kirrhaios" class="grk"
+  >&#x39A;&#x3B9;&#x1FE4;&#x1FE5;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>. The
+  people of Cyrene are said by Pal�phatus 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
+  <a name="footnotetag317" href="#footnote317"><sup>[317]</sup></a><span
+  title="Theos apomuios" class="grk">&#x398;&#x3B5;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BC;&#x3C5;&#x3B9;&#x3BF;&#x3C2;</span>. 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. <a name="footnotetag318"
+  href="#footnote318"><sup>[318]</sup></a><span title="Kur�n�, polis Libu�s, apo Kur�n�s t�s Hupse�s." class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B7;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3B7;&#x3C2;, &#x3B1;&#x3C0;&#x3BF;
+  &#x39A;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B7;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x1F59;&#x3C8;&#x3B5;&#x3C9;&#x3C2;.</span> <i>The city Cyrene in Libya
+  was denominated from Cyrene, the daughter of the most High</i>. There was
+  a fountain here of great sanctity, which was in like manner denominated
+  from the Sun. It was called <a name="footnotetag319"
+  href="#footnote319"><sup>[319]</sup></a><span title="Kur� p�g�," class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3B7; &#x3C0;&#x3B7;&#x3B3;&#x3B7;,</span> 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. <a
+  name="footnotetag320" href="#footnote320"><sup>[320]</sup></a>Cyrena�ca,
+  eadem Tripolitana regio, illustratur Hammonis oraculo&mdash;et <i>Fonte
+  Solis.</i> The like account is to be found in Pomponius Mela<a
+  name="footnotetag321" href="#footnote321"><sup>[321]</sup></a>. Ammonis
+  oraculum, fidei inclyt�; et fons, quem Solis <a name="footnotetag322"
+  href="#footnote322"><sup>[322]</sup></a>appellant. As Achor was a term,
+  which related to the Sun; we find it often compounded with <span
+  title="�n" class="grk">&#x3A9;&#x3BD;</span>, 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, <a
+  name="footnotetag323" href="#footnote323"><sup>[323]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag324" href="#footnote324"><sup>[324]</sup></a><span title="Isi, thea, tritalaina, meneis epi cheumasi Neilou," class="grk">&#x399;&#x3C3;&#x3B9;, &#x3B8;&#x3B5;&#x3B1;, &#x3C4;&#x3C1;&#x3B9;&#x3C4;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BD;&#x3B1;, &#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3B9;&#x3C2; &#x3B5;&#x3C0;&#x3B9; &#x3C7;&#x3B5;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3B9; &#x39D;&#x3B5;&#x3B9;&#x3BB;&#x3BF;&#x3C5;,</span></p>
+      <p><span title="Moun�, mainas, aoidos, epi psamathois Acherontos." class="grk">&#x39C;&#x3BF;&#x3C5;&#x3BD;&#x3B7;, &#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3B1;&#x3C2;, &#x3B1;&#x3BF;&#x3B9;&#x3B4;&#x3BF;&#x3C2;, &#x3B5;&#x3C0;&#x3B9; &#x3C8;&#x3B1;&#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3B9;&#x3C2; &#x391;&#x3C7;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>The Deity was likewise called Achad, and Achon: and many cities and
+  countries were hence <a name="footnotetag325"
+  href="#footnote325"><sup>[325]</sup></a>denominated. Acon in Palestine is
+  said to have been so named in honour of Hercules, the chief Deity in
+  those <a name="footnotetag326"
+  href="#footnote326"><sup>[326]</sup></a>parts.</p>
+
+  <p>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 <span title="Achaimen�s" class="grk"
+  >&#x391;&#x3C7;&#x3B1;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3C2;</span>,
+  Ach�menes: and all of his family afterwards had the title of <span
+  title="Achaimenioi" class="grk"
+  >&#x391;&#x3C7;&#x3B1;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B9;&#x3BF;&#x3B9;</span>,
+  and <span title="Achaimenidai" class="grk"
+  >&#x391;&#x3C7;&#x3B1;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B9;&#x3B4;&#x3B1;&#x3B9;</span>,
+  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 Ach�menid� by <a name="footnotetag327"
+  href="#footnote327"><sup>[327]</sup></a>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. <a name="footnotetag328"
+  href="#footnote328"><sup>[328]</sup></a><span title="Epikekl�sth� martus ho Genarch�s h�m�n H�lios;" class="grk"
+  >&#x395;&#x3C0;&#x3B9;&#x3BA;&#x3B5;&#x3BA;&#x3BB;&#x3B7;&#x3C3;&#x3B8;&#x3C9;
+  &#x3BC;&#x3B1;&#x3C1;&#x3C4;&#x3C5;&#x3C2; &#x1F41;
+  &#x393;&#x3B5;&#x3BD;&#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3C2;
+  &#x1F21;&#x3BC;&#x3C9;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;&#x387;</span> and Chariclea in
+  another place makes use of a like invocation: <a name="footnotetag329"
+  href="#footnote329"><sup>[329]</sup></a><span title="H�lie, Genarcha progon�n h�m�n" class="grk"
+  >&#x1F29;&#x3BB;&#x3B9;&#x3B5;,
+  &#x393;&#x3B5;&#x3BD;&#x3B1;&#x3C1;&#x3C7;&#x3B1;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B3;&#x3BF;&#x3BD;&#x3C9;&#x3BD;
+  &#x1F21;&#x3BC;&#x3C9;&#x3BD;</span>. <i>O, Sun, the great source of my
+  ancestry</i>. The Amonians, who settled at Rhodes, styled themselves
+  <span title="H�liadai" class="grk"
+  >&#x1F29;&#x3BB;&#x3B9;&#x3B1;&#x3B4;&#x3B1;&#x3B9;</span>, <i>the Solar
+  <a name="footnotetag330"
+  href="#footnote330"><sup>[330]</sup></a>race</i>. Those who settled upon
+  the Padus did the <a name="footnotetag331"
+  href="#footnote331"><sup>[331]</sup></a>same. Hyde mentions a people in
+  Diarbeker, called <a name="footnotetag332"
+  href="#footnote332"><sup>[332]</sup></a>Chamsi; and says, that the
+  meaning of the word is Solares; and the same in purport as Shemsi and
+  Shamsi of the Arabians.</p>
+
+  <p>The term <span title="Uk" class="grk">&#x3A5;&#x3BA;</span>, 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 <span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>, Lucus, which was
+  acknowledged to be the name of the Sun: of El-Uc-Aon, Lycaon: of
+  El-Uc-Or, Lycorus, and Lycoreus:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag333" href="#footnote333"><sup>[333]</sup></a><span title="� kitharin, � toxa Luk�reos entea Phoibou." class="grk">&#x397; &#x3BA;&#x3B9;&#x3B8;&#x3B1;&#x3C1;&#x3B9;&#x3BD;, &#x3B7; &#x3C4;&#x3BF;&#x3BE;&#x3B1; &#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3BF;&#x3C2; &#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3B1; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3C5;.</span></p>
+    </div>
+  </div>
+  <p>So from Uc-Ait, another title of the God, they formed Hecatus, and a
+  feminine, Hecate. Hence Nicander speaks of Apollo by this title:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag334" href="#footnote334"><sup>[334]</sup></a><span title="Ezomenos tripodessi para Klariois Hekatoio." class="grk">&#x395;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3C4;&#x3C1;&#x3B9;&#x3C0;&#x3BF;&#x3B4;&#x3B5;&#x3C3;&#x3C3;&#x3B9; &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x39A;&#x3BB;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3B9;&#x3C2; &#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BF;.</span></p>
+    </div>
+  </div>
+  <p>And Herophile the Sibyl of the same Deity:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag335" href="#footnote335"><sup>[335]</sup></a><span title="Moiran echous' Hekat�i t�s tot' Anaktori�s." class="grk">&#x39C;&#x3BF;&#x3B9;&#x3C1;&#x3B1;&#x3BD; &#x3B5;&#x3C7;&#x3BF;&#x3C5;&#x3C3;' &#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x1FF3; &#x3C4;&#x3B7;&#x3C2; &#x3C4;&#x3BF;&#x3C4;' &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>The only person who seems knowingly to have retained this word, and to
+  have used it out of composition, is <a name="footnotetag336"
+  href="#footnote336"><sup>[336]</sup></a>Homer. He had been in Egypt; and
+  was an admirer of the theology of that nation. He adhered to antient <a
+  name="footnotetag337" href="#footnote337"><sup>[337]</sup></a>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 <span title="och' aristos" class="grk">&#x3BF;&#x3C7;'
+  &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag338" href="#footnote338"><sup>[338]</sup></a><span title="Kalchas Thestorid�s oi�nopol�n och' aristos," class="grk">&#x39A;&#x3B1;&#x3BB;&#x3C7;&#x3B1;&#x3C2; &#x398;&#x3B5;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B4;&#x3B7;&#x3C2; &#x3BF;&#x3B9;&#x3C9;&#x3BD;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3C9;&#x3BD; &#x3BF;&#x3C7;' &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;,</span></p>
+      <p><span title="Hos �id� ta t' eonta, ta t' essomena, pro t' eonta." class="grk">&#x1F49;&#x3C2; &#x1FC3;&#x3B4;&#x3B7; &#x3C4;&#x3B1; &#x3C4;' &#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B1;, &#x3C4;&#x3B1; &#x3C4;' &#x3B5;&#x3C3;&#x3C3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;, &#x3C0;&#x3C1;&#x3BF; &#x3C4;' &#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B1;.</span></p>
+    </div>
+  </div>
+  <p>So on the Trojan side Helenus is spoken of in the same light:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag339" href="#footnote339"><sup>[339]</sup></a><span title="Priamid�s Helenos oi�nopol�n och' aristos." class="grk">&#x3A0;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B7;&#x3C2; &#x1F19;&#x3BB;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3BF;&#x3B9;&#x3C9;&#x3BD;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3C9;&#x3BD; &#x3BF;&#x3C7;' &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>So <a name="footnotetag340"
+  href="#footnote340"><sup>[340]</sup></a><span title="Ph�k��n och' ariston," class="grk"
+  >&#x3A6;&#x3C9;&#x3BA;&#x3B7;&#x3C9;&#x3BD; &#x3BF;&#x3C7;'
+  &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD;,</span> <a
+  name="footnotetag341" href="#footnote341"><sup>[341]</sup></a><span
+  title="Ait�l�n och' aristos," class="grk"
+  >&#x391;&#x3B9;&#x3C4;&#x3C9;&#x3BB;&#x3C9;&#x3BD; &#x3BF;&#x3C7;'
+  &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;,</span> and <a
+  name="footnotetag342" href="#footnote342"><sup>[342]</sup></a><span
+  title="Tuchios&mdash;Skutotom�n och' aristos." class="grk"
+  >&#x3A4;&#x3C5;&#x3C7;&#x3B9;&#x3BF;&#x3C2;&mdash;&#x3A3;&#x3BA;&#x3C5;&#x3C4;&#x3BF;&#x3C4;&#x3BF;&#x3BC;&#x3C9;&#x3BD;
+  &#x3BF;&#x3C7;'
+  &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;.</span></p>
+
+  <p>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, <span title="aristos" class="grk"
+  >&#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>. It is indeed
+  to be found in the poetry ascribed to <a name="footnotetag343"
+  href="#footnote343"><sup>[343]</sup></a>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
+  <span title="aristos" class="grk"
+  >&#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span> 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 <span title="arei�n" class="grk"
+  >&#x3B1;&#x3C1;&#x3B5;&#x3B9;&#x3C9;&#x3BD;</span> and <span
+  title="aristos" class="grk"
+  >&#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span> were from <span
+  title="ar�s" class="grk">&#x3B1;&#x3C1;&#x3B7;&#x3C2;</span>, the Arez of
+  the east. From Bel, and Baaltis, came <span title="belti�n" class="grk"
+  >&#x3B2;&#x3B5;&#x3BB;&#x3C4;&#x3B9;&#x3C9;&#x3BD;</span>, and <span
+  title="beltistos: amein�n" class="grk"
+  >&#x3B2;&#x3B5;&#x3BB;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;:
+  &#x3B1;&#x3BC;&#x3B5;&#x3B9;&#x3BD;&#x3C9;&#x3BD;</span> is an inflection
+  from Amon. From the God Aloeus came <span title="l�ios, l�iteros" class="grk"
+  >&#x3BB;&#x3C9;&#x3B9;&#x3BF;&#x3C2;,
+  &#x3BB;&#x3C9;&#x3B9;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;</span>, and
+  <span title="l�istos" class="grk"
+  >&#x3BB;&#x3C9;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>: from <span
+  title="keren" class="grk">&#x3BA;&#x3B5;&#x3C1;&#x3B5;&#x3BD;</span>
+  changed to <span title="keras, keratos" class="grk"
+  >&#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C2;,
+  &#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>, were formed
+  <span title="kress�n" class="grk"
+  >&#x3BA;&#x3C1;&#x3B5;&#x3C3;&#x3C3;&#x3C9;&#x3BD;</span>, <span
+  title="kreiss�n" class="grk"
+  >&#x3BA;&#x3C1;&#x3B5;&#x3B9;&#x3C3;&#x3C3;&#x3C9;&#x3BD;</span>, <span
+  title="krateros" class="grk"
+  >&#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;</span>, and
+  <span title="kratistos" class="grk"
+  >&#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>.</p>
+
+<h4>PHI.</h4>
+
+  <p>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 <a name="footnotetag344"
+  href="#footnote344"><sup>[344]</sup></a>Genesis, the voice, or command of
+  Pharaoh. From Phi, in this acceptation, came <span title="ph�mi, ph�m�, ph�mus, phask�, phatis" class="grk"
+  >&#x3C6;&#x3B7;&#x3BC;&#x3B9;, &#x3C6;&#x3B7;&#x3BC;&#x3B7;,
+  &#x3C6;&#x3B7;&#x3BC;&#x3C5;&#x3C2;, &#x3C6;&#x3B1;&#x3C3;&#x3BA;&#x3C9;,
+  &#x3C6;&#x3B1;&#x3C4;&#x3B9;&#x3C2;</span>, fama, fari,&mdash;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: <a name="footnotetag345"
+  href="#footnote345"><sup>[345]</sup></a><span title="Ho Phara�n par' Aiguptiois basilea s�mainei" class="grk"
+  >&#x1F49; &#x3A6;&#x3B1;&#x3C1;&#x3B1;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3B1;
+  &#x3C3;&#x3B7;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;</span>: 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.</p>
+
+  <p>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, Ph�non, 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 <a name="footnotetag346"
+  href="#footnote346"><sup>[346]</sup></a>Paneas. Pliny speaks of a place
+  of this sort at <a name="footnotetag347"
+  href="#footnote347"><sup>[347]</sup></a>Memphis, called Phiala; and, as
+  he imagines, from its figure: but it was undoubtedly a covert aqu�duct,
+  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. <a name="footnotetag348"
+  href="#footnote348"><sup>[348]</sup></a>Phialam appellari fontem ejus,
+  mergique in cuniculos ipsum amnem. There was also a fountain of this name
+  at <a name="footnotetag349"
+  href="#footnote349"><sup>[349]</sup></a>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 <a
+  name="footnotetag350"
+  href="#footnote350"><sup>[350]</sup></a>divitem.</p>
+
+  <p>Mines were held sacred; and, like fountains, were denominated from
+  �non, and Hanes, those titles of the Sun. In Arabia, near Petra, was a
+  mine, worked by condemned persons, which was named <a
+  name="footnotetag351" href="#footnote351"><sup>[351]</sup></a>Phinon, and
+  Ph�non. Epiphanius mentions <a name="footnotetag352"
+  href="#footnote352"><sup>[352]</sup></a><span title="Phan�sia metalla" class="grk"
+  >&#x3A6;&#x3B1;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3B1;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BB;&#x3BB;&#x3B1;</span>, or the mines of
+  Hanes; to which Meletius, a bishop of the Theba�s, was condemned.</p>
+
+<h4>AI.</h4>
+
+  <p>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 <span title="aia" class="grk"
+  >&#x3B1;&#x3B9;&#x3B1;</span> of the Greeks, and betokened any <a
+  name="footnotetag353" href="#footnote353"><sup>[353]</sup></a>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 <i>ai</i>; such as
+  Athenai, Thebai, Pherai, Patrai, Amyclai, Therapnai, Clazomenai, Cel�nai.
+  There are others in <i>eia</i>; as Ch�roneia, Coroneia, Eleia. In others
+  it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia, �thiopia,
+  Scythia, C�nia, Icaria. It is likewise found expressed by a single
+  letter, and still subjoined to the proper name: hence we meet with �tna,
+  Arbela, Larissa, Roma, Himera, Hemera, Nusa, Nyssa, Patara, Arena, <a
+  name="footnotetag354" href="#footnote354"><sup>[354]</sup></a>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 <a
+  name="footnotetag355" href="#footnote355"><sup>[355]</sup></a>redundant.
+  In the name of Egypt this term preceded, that country being styled
+  Ai-Gupt, <span title="Aiguptos" class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C2;</span>, the
+  land of the Gupti, called afterwards Cupti, and Copti.</p>
+
+<h4><font class="sc">Common Names relating to Places.</font></h4>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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 <span title="Karch�d�n" class="grk"
+  >&#x39A;&#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3B4;&#x3C9;&#x3BD;</span>, 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.</p>
+
+  <p>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 <span
+  title="Ker�nia" class="grk"
+  >&#x39A;&#x3B5;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3B1;</span> by <a
+  name="footnotetag356" href="#footnote356"><sup>[356]</sup></a>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 <a name="footnotetag357"
+  href="#footnote357"><sup>[357]</sup></a>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.</p>
+
+  <p>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 <a
+  name="footnotetag358" href="#footnote358"><sup>[358]</sup></a>Callinicus,
+  Calachene, <a name="footnotetag359"
+  href="#footnote359"><sup>[359]</sup></a>Colon�, Cales, Calathe, Calist�,
+  Calathusa, Calauria, Coloriua, Caliope, Calama, Calamos, <a
+  name="footnotetag360" href="#footnote360"><sup>[360]</sup></a>Calamon,
+  Calymna, Calydnus, Calycadnus; all which were places in Phrygia,
+  Bithynia, Assyria, Libya, denominated from their situation and
+  worship.</p>
+
+  <p>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 <span title="ch�ma" class="grk"
+  >&#x3C7;&#x3C9;&#x3BC;&#x3B1;</span>, a round hill or mound of earth;
+  called also Taph and <span title="taphos" class="grk"
+  >&#x3C4;&#x3B1;&#x3C6;&#x3BF;&#x3C2;</span>; and thence often mistaken
+  for a tomb: but it was originally a high altar.</p>
+
+  <p>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 <a name="footnotetag361"
+  href="#footnote361"><sup>[361]</sup></a>Philistines.</p>
+
+  <p>Har and Hor signify a mountain; <span title="oros" class="grk"
+  >&#x3BF;&#x3C1;&#x3BF;&#x3C2;</span> of the Greeks.</p>
+
+  <p>Tin seems to have signified a sacred place, for sacrifice; a kind of
+  high altar. The Greeks generally expressed it, in composition, <span
+  title="Tis;" class="grk">&#x3A4;&#x3B9;&#x3C2;&#x387;</span> 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, <a name="footnotetag362"
+  href="#footnote362"><sup>[362]</sup></a>Numantinus, &amp;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.</p>
+
+  <p>Tor is a hill or tower. Many places in Greece had it in their
+  composition; such as Torone, Torete, Toreate: also in Hetrur�a,
+  Torchonium. Turzon, in Africa, was a tower of the <a
+  name="footnotetag363" href="#footnote363"><sup>[363]</sup></a>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: <span title="Astura&mdash;ch�rion paralion Kiker�nos" class="grk"
+  >&#x391;&#x3C3;&#x3C4;&#x3C5;&#x3C1;&#x3B1;&mdash;&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3BB;&#x3B9;&#x3BF;&#x3BD;
+  &#x39A;&#x3B9;&#x3BA;&#x3B5;&#x3C1;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>.
+  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. <span title="Hud�r de apo p�g�n anerchomenon melan id�n oida en Asturois; tade Astura apantikru esti Lesbou; loutra esti therma en t�i Atarnei kaloumen�i" class="grk"
+  >&#x1F59;&#x3B4;&#x3C9;&#x3C1; &#x3B4;&#x3B5; &#x3B1;&#x3C0;&#x3BF;
+  &#x3C0;&#x3B7;&#x3B3;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B5;&#x3C1;&#x3C7;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B1;&#x3BD; &#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x3BF;&#x3B9;&#x3B4;&#x3B1; &#x3B5;&#x3BD;
+  &#x391;&#x3C3;&#x3C4;&#x3C5;&#x3C1;&#x3BF;&#x3B9;&#x3C2;&#x387;
+  &#x3C4;&#x3B1;&#x3B4;&#x3B5; &#x391;&#x3C3;&#x3C4;&#x3C5;&#x3C1;&#x3B1;
+  &#x3B1;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BA;&#x3C1;&#x3C5;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x39B;&#x3B5;&#x3C3;&#x3B2;&#x3BF;&#x3C5;&#x387;
+  &#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C1;&#x3B1; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1; &#x3B5;&#x3BD; &#x3C4;&#x1FF3;
+  &#x391;&#x3C4;&#x3B1;&#x3C1;&#x3BD;&#x3B5;&#x3B9;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x1FF3;</span>.</p>
+
+  <p>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, Caphyat�, Capatiani. In Iberia was
+  a wonderful edifice upon the river B&#339;tis, 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 <a
+  name="footnotetag364" href="#footnote364"><sup>[364]</sup></a>vicinity;
+  whence the Caphtorim had their name. It was probably near <a
+  name="footnotetag365" href="#footnote365"><sup>[365]</sup></a>Pelusium,
+  which they quitted very early for the land of Canaan.</p>
+
+  <p>Diu sometimes, but sparingly, occurs for an island; and is generally
+  by the Greeks changed to Dia, <span title="Dia" class="grk"
+  >&#x394;&#x3B9;&#x3B1;</span>. 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: <a
+  name="footnotetag366" href="#footnote366"><sup>[366]</sup></a><span
+  title="Dian t�n nun kaloumen�n Naxon" class="grk"
+  >&#x394;&#x3B9;&#x3B1;&#x3BD; &#x3C4;&#x3B7;&#x3BD; &#x3BD;&#x3C5;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;
+  &#x39D;&#x3B1;&#x3BE;&#x3BF;&#x3BD;</span>; and he adds, <span
+  title="pollai de kai heterai eisi n�soi Diai kaloumenai, h�te pro t�s Kr�t�s&mdash;kai h� peri M�lon, kai h� peri Amorgon, kai h� t�s Ke� cherrhon�sos, kai h� Peloponn�sou" class="grk"
+  >&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F11;&#x3C4;&#x3B5;&#x3C1;&#x3B1;&#x3B9;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9; &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3B9;
+  &#x394;&#x3B9;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;,
+  &#x1F21;&#x3C4;&#x3B5; &#x3C0;&#x3C1;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x3B7;&#x3C2;&mdash;&#x3BA;&#x3B1;&#x3B9;
+  &#x1F21; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x39C;&#x3B7;&#x3BB;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9; &#x1F21;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x391;&#x3BC;&#x3BF;&#x3C1;&#x3B3;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F21; &#x3C4;&#x3B7;&#x3C2; &#x39A;&#x3B5;&#x3C9;
+  &#x3C7;&#x3B5;&#x1FE4;&#x1FE5;&#x3BF;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F21;
+  &#x3A0;&#x3B5;&#x3BB;&#x3BF;&#x3C0;&#x3BF;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C5;</span>.
+  All these were islands, or peninsula regions.</p>
+
+<h4>BETH.</h4>
+
+  <p>Beth is a house or temple; as in <a name="footnotetag367"
+  href="#footnote367"><sup>[367]</sup></a>Beth-El, Beth-Dagon,
+  Beth-Shemesh, Beth-Oron, or Beth-Or-On, &amp;c. &amp;c. It is sometimes
+  subjoined, as in Phar-beth, and Elisa-beth; the latter of which is the
+  house of <a name="footnotetag368"
+  href="#footnote368"><sup>[368]</sup></a>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. <i>There are</i>, says <a name="footnotetag369"
+  href="#footnote369"><sup>[369]</sup></a>Dr. Pocock, <i>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</i>.
+  Gulielmus Tyrius, so called from being bishop of Tyre, who wrote of the
+  Holy war, alludes to Baalbec, under the name of <a name="footnotetag370"
+  href="#footnote370"><sup>[370]</sup></a>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 <a name="footnotetag371"
+  href="#footnote371"><sup>[371]</sup></a>Herodotus. The same is Athyr-bet,
+  and styled Athribites (<span title="Athreibit�s" class="grk"
+  >&#x391;&#x3B8;&#x3C1;&#x3B5;&#x3B9;&#x3B2;&#x3B9;&#x3C4;&#x3B7;&#x3C2;</span>)
+  by <a name="footnotetag372"
+  href="#footnote372"><sup>[372]</sup></a>Strabo. The inner recess of a
+  temple is by Phavorinus and Hesychius called <span title="Bait�s" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3C4;&#x3B7;&#x3C2;</span>, <span title="Bet�s" class="grk"
+  >&#x392;&#x3B5;&#x3C4;&#x3B7;&#x3C2;</span>, <span title="Betis" class="grk"
+  >&#x392;&#x3B5;&#x3C4;&#x3B9;&#x3C2;</span>, similar to <span lang="he"
+  title="BYT ASH" ><bdo dir="rtl">&#x5D1;&#x5D9;&#x5EA;
+  &#x5D0;&#x5E9;</bdo></span> among the Chaldeans. It was the crypta or
+  sacred place, where of old the everlasting fire was preserved. Hesychius
+  observes, <span title="Bet�s, to apokruphon meros tou Hierou" class="grk"
+  >&#x392;&#x3B5;&#x3C4;&#x3B7;&#x3C2;, &#x3C4;&#x3BF;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BA;&#x3C1;&#x3C5;&#x3C6;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3C5;</span>. Bet-Is signifies the place
+  of fire.</p>
+
+  <p>It is said of Horapollo by Suidas, that he was a native of Phainubuth
+  in Egypt, belonging to the nome of Panopolis: <span title="H�rapoll�n Phainubuthe�s k�m�s tou Panopolitou Nomou." class="grk"
+  >&#x1F69;&#x3C1;&#x3B1;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;
+  &#x3A6;&#x3B1;&#x3B9;&#x3BD;&#x3C5;&#x3B2;&#x3C5;&#x3B8;&#x3B5;&#x3C9;&#x3C2;
+  &#x3BA;&#x3C9;&#x3BC;&#x3B7;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C4;&#x3BF;&#x3C5;
+  &#x39D;&#x3BF;&#x3BC;&#x3BF;&#x3C5;.</span> 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.</p>
+
+<h4>GAU, expressed CAU, CA, and CO.</h4>
+
+  <p>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<a name="footnotetag373"
+  href="#footnote373"><sup>[373]</sup></a>. 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<a name="footnotetag374"
+  href="#footnote374"><sup>[374]</sup></a> 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
+  <a name="footnotetag375" href="#footnote375"><sup>[375]</sup></a>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 <a name="footnotetag376"
+  href="#footnote376"><sup>[376]</sup></a>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, <span lang="he" title="AWR BL" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8; &#x5D1;&#x5DC;</bdo></span> of the
+  Chaldeans. It was the same as Beth Arbel of <a name="footnotetag377"
+  href="#footnote377"><sup>[377]</sup></a>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 <a name="footnotetag378"
+  href="#footnote378"><sup>[378]</sup></a>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. <a name="footnotetag379"
+  href="#footnote379"><sup>[379]</sup></a><span title="Thapsas tous teteleut�kotas epebale tois Arb�lois, kai poll�n men heuren aphthonian t�s troph�s, ouk oligon de kosmon, kai gazan barbarik�n, arguriou de talanta dischilia." class="grk"
+  >&#x398;&#x3B1;&#x3C8;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3B5;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C5;&#x3C4;&#x3B7;&#x3BA;&#x3BF;&#x3C4;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B5;&#x3B2;&#x3B1;&#x3BB;&#x3B5;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x3C1;&#x3B2;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B7;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BD; &#x1F11;&#x3C5;&#x3C1;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C6;&#x3B8;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2; &#x3C4;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C2;,
+  &#x3BF;&#x3C5;&#x3BA; &#x3BF;&#x3BB;&#x3B9;&#x3B3;&#x3BF;&#x3BD;
+  &#x3B4;&#x3B5; &#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3B6;&#x3B1;&#x3BD;
+  &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3B9;&#x3BA;&#x3B7;&#x3BD;,
+  &#x3B1;&#x3C1;&#x3B3;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C5; &#x3B4;&#x3B5;
+  &#x3C4;&#x3B1;&#x3BB;&#x3B1;&#x3BD;&#x3C4;&#x3B1;
+  &#x3B4;&#x3B9;&#x3C3;&#x3C7;&#x3B9;&#x3BB;&#x3B9;&#x3B1;.</span> 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.</p>
+
+  <p>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. <a name="footnotetag380"
+  href="#footnote380"><sup>[380]</sup></a><span title="Akousilaos de ho Argeios ek Kabeir�s kai H�phaistou Kamilon legei." class="grk"
+  >&#x391;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BB;&#x3B1;&#x3BF;&#x3C2;
+  &#x3B4;&#x3B5; &#x1F41; &#x391;&#x3C1;&#x3B3;&#x3B5;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BA; &#x39A;&#x3B1;&#x3B2;&#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C5;
+  &#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BF;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;.</span> He was, by others, rendered
+  Camillus, whose attendants were the Camilli; and he was esteemed the same
+  as Hermes of Egypt. <a name="footnotetag381"
+  href="#footnote381"><sup>[381]</sup></a>Statius Tullianus de vocabulis
+  rerum libro primo ait dixisse Callimachum, Tuscos Camillum appellare
+  Mercurium, &amp;c. Romani quoque pueros et puellas nobiles et investes
+  Camillos et Camillas appellant, Flaminicarum et Flaminum pr�ministros.
+  Servius speaks to the same purpose. <a name="footnotetag382"
+  href="#footnote382"><sup>[382]</sup></a>Mercurius Hetrusc� lingu�
+  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: <a name="footnotetag383"
+  href="#footnote383"><sup>[383]</sup></a><span title="Kai ton hup�retounta t�i Hier�i tou Dios amphithal� paida legesthai Kamillon, h�is kai ton Herm�n; hout�s enioi t�n Hell�n�n Kamillon apo t�s diakonias pros�goreuon" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3B5;&#x3C4;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;
+  &#x3C4;&#x1FF3; &#x1F39;&#x3B5;&#x3C1;&#x1FF3; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3B8;&#x3B1;&#x3BB;&#x3B7;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3BD;, &#x1FA1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD; <ins class="correction"
+  title="smooth breath mark in original"
+  >&#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3BD;</ins>&#x387;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9;&#x3C2; &#x3B5;&#x3BD;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BA;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B7;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BD;</span>.
+  He mentions <span title="Herm�n&mdash;Kamillon apo t�s diakonias" class="grk"
+  >&#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&mdash;&#x39A;&#x3B1;&#x3BC;&#x3B9;&#x3BB;&#x3BB;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BA;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3C2;</span>,
+  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 <a name="footnotetag384"
+  href="#footnote384"><sup>[384]</sup></a>Camulo Sancto Fortissimo. He was
+  sometimes taken for Mars: as we may learn from an inscription in
+  Gruter:</p>
+
+<p class="center" style="margin-top: 2em;"><a name="footnotetag385" href="#footnote385"><sup>[385]</sup></a> MARTI CAMULO<br />
+Ob Salutem Tiberi Claud. C�s. Cives Remi<br />
+posuerunt.</p>
+
+  <p>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 <a name="footnotetag386"
+  href="#footnote386"><sup>[386]</sup></a>temple; both sacred to the same
+  Deity, under different names.</p>
+
+  <p>It is remarkable that Syncellus, speaking of Venephres, King of Egypt,
+  says, that he built the pyramids of <a name="footnotetag387"
+  href="#footnote387"><sup>[387]</sup></a>Co-Chone; which are the principal
+  pyramids of that country. Eusebius before him had taken notice of the
+  same history: <a name="footnotetag388"
+  href="#footnote388"><sup>[388]</sup></a><span title="Ouenephr�s, eph' hou ho limos katesche t�n ch�ran, hos kai tas Puramidas peri Koch�n�n �geiren" class="grk"
+  >&#x39F;&#x3C5;&#x3B5;&#x3BD;&#x3B5;&#x3C6;&#x3C1;&#x3B7;&#x3C2;,
+  &#x3B5;&#x3C6;' &#x1F41;&#x3C5; &#x1F41;
+  &#x3BB;&#x3B9;&#x3BC;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B5;&#x3C3;&#x3C7;&#x3B5; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B1;&#x3BD;, &#x1F41;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x3A0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B1;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x39A;&#x3BF;&#x3C7;&#x3C9;&#x3BD;&#x3B7;&#x3BD;
+  &#x3B7;&#x3B3;&#x3B5;&#x3B9;&#x3C1;&#x3B5;&#x3BD;</span>. <i>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</i>. 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. <a name="footnotetag389"
+  href="#footnote389"><sup>[389]</sup></a><span title="Ton H�rakl�n ph�si kata t�n Aigupti�n dialekton K�na legesthai" class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3BD;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3C9;&#x3BD;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;</span>. 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 <a name="footnotetag390"
+  href="#footnote390"><sup>[390]</sup></a> 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 <span
+  title="oikos Puth�nos" class="grk">&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x3A0;&#x3C5;&#x3B8;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>, 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 <a
+  name="footnotetag391" href="#footnote391"><sup>[391]</sup></a>Cuscha:
+  doubtless so named from Chus, the great ancestor from whom the Ethiopians
+  were descended.</p>
+
+  <p>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 <a
+  name="footnotetag392" href="#footnote392"><sup>[392]</sup></a>Scriptures.
+  Strabo calls it <a name="footnotetag393"
+  href="#footnote393"><sup>[393]</sup></a><span title="Chaz�n�" class="grk"
+  >&#x3A7;&#x3B1;&#x3B6;&#x3B7;&#x3BD;&#x3B7;</span>, 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 <a name="footnotetag394"
+  href="#footnote394"><sup>[394]</sup></a>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, <span title="Kaisan" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3C3;&#x3B1;&#x3BD;</span>. 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
+  <a name="footnotetag395" href="#footnote395"><sup>[395]</sup></a>Chaones,
+  from their place of worship: and the former had also the name<a
+  name="footnotetag396" href="#footnote396"><sup>[396]</sup></a> 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 <a name="footnotetag397"
+  href="#footnote397"><sup>[397]</sup></a>Chaon, <i>the place of the
+  Sun</i>; 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 <a name="footnotetag398"
+  href="#footnote398"><sup>[398]</sup></a>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 <a name="footnotetag399"
+  href="#footnote399"><sup>[399]</sup></a>Salies; the region was called
+  <span title="Chaouara" class="grk"
+  >&#x3A7;&#x3B1;&#x3BF;&#x3C5;&#x3B1;&#x3C1;&#x3B1;</span>; undoubtedly
+  from Cha-Our (<span lang="he" title="AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>), 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 <a name="footnotetag400"
+  href="#footnote400"><sup>[400]</sup></a>Beth Besa. Cuamon, near
+  Esdraelon, is a compound of Cu-Amon, the place or house of Amon: <a
+  name="footnotetag401" href="#footnote401"><sup>[401]</sup></a><span
+  title="he�s tou Kuam�nos" class="grk">&#x1F11;&#x3C9;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x39A;&#x3C5;&#x3B1;&#x3BC;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>. 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 <span title="Kuamos" class="grk"
+  >&#x39A;&#x3C5;&#x3B1;&#x3BC;&#x3BF;&#x3C2;</span>, Cuamos, a bean. <a
+  name="footnotetag402" href="#footnote402"><sup>[402]</sup></a><span
+  title="Saphes de ouden ech� legein, eite pr�tos Kuamous espeiren houtos" class="grk"
+  >&#x3A3;&#x3B1;&#x3C6;&#x3B5;&#x3C2; &#x3B4;&#x3B5;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD; &#x3B5;&#x3C7;&#x3C9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3BD;, &#x3B5;&#x3B9;&#x3C4;&#x3B5;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;
+  &#x39A;&#x3C5;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3B5;&#x3BD;
+  &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3C2;</span>. <i>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</i>. 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 <span title="Artemis" class="grk"
+  >&#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;</span>; 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 <a name="footnotetag403"
+  href="#footnote403"><sup>[403]</sup></a>shew.</p>
+
+  <p>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 <a
+  name="footnotetag404" href="#footnote404"><sup>[404]</sup></a>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<a name="footnotetag405"
+  href="#footnote405"><sup>[405]</sup></a>, 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 <a name="footnotetag406"
+  href="#footnote406"><sup>[406]</sup></a>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. <a name="footnotetag407"
+  href="#footnote407"><sup>[407]</sup></a><span title="Rhei de kai K�kutos hud�r aterpestaton." class="grk"
+  >&#x1FEC;&#x3B5;&#x3B9; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x39A;&#x3C9;&#x3BA;&#x3C5;&#x3C4;&#x3BF;&#x3C2; <ins class="correction"
+  title="'ud�s' in original, no such form, amended to match Perseus E-Text"
+  >&#x1F51;&#x3B4;&#x3C9;&#x3C1;</ins>
+  &#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3C0;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;.</span></p>
+
+  <p>Juno is by Varro styled Covella. <a name="footnotetag408"
+  href="#footnote408"><sup>[408]</sup></a>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, <span title="Ourania" class="grk"
+  >&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3B9;&#x3B1;</span>: whence Juno
+  Covella must be rendered C&#339;lestis. From the substantive, Cou-El, the
+  Romans formed Coel, heaven; in aftertimes expressed Coelus, and
+  C&#339;lum. I say, in aftertimes: for they originally called it Co-el,
+  and Co-il, and then contracted it to C&#339;l. Hence Ausonius in his
+  Grammaticomastix mentions a passage to this purpose.</p>
+
+  <p>Unde Rudinus ait Div�m domus altisonum C&#339;l: or as Ennius, to whom
+  he alludes, has rendered it, according to the present MSS. altisonum <a
+  name="footnotetag409" href="#footnote409"><sup>[409]</sup></a>Coil. He
+  sometimes subjoins the Latine termination:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Coilum prospexit stellis fulgentibus aptum.</p>
+      <p>Olim de Coilo laivum dedit inclytus signum.</p>
+      <p class="i6">Saturnus, quem Coilus <ins class="correction" title="'genuvit' in original, cited as 'genuit' in Lewis &amp; Short">genuit</ins>.</p>
+      <p>Unus erit, quem tu tollas in Coirila Coili</p>
+      <p>Templa.</p>
+    </div>
+  </div>
+  <p>C&#339;lus in aftertimes was made a Deity: hence there are
+  inscriptions dedicated <a name="footnotetag410"
+  href="#footnote410"><sup>[410]</sup></a>C&#339;lo �terno. The antient
+  Deity Celeus, mentioned by <a name="footnotetag411"
+  href="#footnote411"><sup>[411]</sup></a>Athenagoras, and said to have
+  been worshipped at Athens, was the same as the above.</p>
+
+  <p>Many places and regions, held sacred, and called Coel by the Amonians,
+  were by the Greeks rendered <span title="koila" class="grk"
+  >&#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3B1;</span>, cava. Hence we read of <span
+  title="Koil� Lakedaim�n" class="grk">&#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3B7;
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3C9;&#x3BD;</span>,
+  <span title="Koile �lis," class="grk">&#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3B5;
+  &#x397;&#x3BB;&#x3B9;&#x3C2;,</span> and the like. Syria was by them
+  styled <span title="Koil�" class="grk"
+  >&#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3B7;</span>, the hollow: but the true
+  name was Co�la, 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 <a name="footnotetag412"
+  href="#footnote412"><sup>[412]</sup></a>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 <span title="�l" class="grk"
+  >&#x397;&#x3BB;</span>, Eel, the Sun: and what the Greeks rendered <span
+  title="Koil�" class="grk">&#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3B7;</span> of
+  old meant <a name="footnotetag413"
+  href="#footnote413"><sup>[413]</sup></a>heavenly. Hence Homer styleth it
+  peculiarly <a name="footnotetag414"
+  href="#footnote414"><sup>[414]</sup></a><span title="�lida dian" class="grk"
+  >&#x397;&#x3BB;&#x3B9;&#x3B4;&#x3B1; &#x3B4;&#x3B9;&#x3B1;&#x3BD;</span>,
+  <i>Elis the sacred</i>. 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 <a name="footnotetag415"
+  href="#footnote415"><sup>[415]</sup></a>Samicon, which signifies
+  C&#339;li 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:
+  <i>for high places were called <a name="footnotetag416"
+  href="#footnote416"><sup>[416]</sup></a>Samia</i>. 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 <span
+  title="koila" class="grk">&#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3B1;</span>, 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, <span
+  title="Koiol�s, ho Hiereus" class="grk"
+  >&#x39A;&#x3BF;&#x3B9;&#x3BF;&#x3BB;&#x3B7;&#x3C2;, &#x1F41;
+  &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;</span>. By which we learn,
+  that by Coioles was meant a sacred or heavenly person; in other words, a
+  priest of C&#339;lus. In Coioles there is but a small variation from the
+  original term; which was a compound from Coi-El, or Co-El, the C&#339;lus
+  of the Romans.</p>
+
+  <p>Concerning the term C&#339;l in Ennius, <a name="footnotetag417"
+  href="#footnote417"><sup>[417]</sup></a>Janus Gulielmus takes notice,
+  that this poet copied the Dorians in using abbreviations, and writing
+  C&#339;l for C&#339;lus and C&#339;lum. 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 <a name="footnotetag418"
+  href="#footnote418"><sup>[418]</sup></a>east. The antient hymns, sung in
+  the Prutaneia all over Greece, were <a name="footnotetag419"
+  href="#footnote419"><sup>[419]</sup></a>Doric: so sacred was their
+  dialect esteemed. Hence they cannot but afford great help in inquiries of
+  this nature. What was by others styled <span title="Ath�n�" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B7;</span>, they expressed <span
+  title="Athana" class="grk">&#x391;&#x3B8;&#x3B1;&#x3BD;&#x3B1;</span>:
+  Cheops they rendered Chaops: Zeen, Zan: <span title="Chaz�n�" class="grk"
+  >&#x3A7;&#x3B1;&#x3B6;&#x3B7;&#x3BD;&#x3B7;</span>, <span title="Chazana" class="grk"
+  >&#x3A7;&#x3B1;&#x3B6;&#x3B1;&#x3BD;&#x3B1;</span>: <span title="M�n" class="grk"
+  >&#x39C;&#x3B7;&#x3BD;</span>, <span title="Man" class="grk"
+  >&#x39C;&#x3B1;&#x3BD;</span>: Menes, Manes: Orchenoi, Orchanoi: Neith,
+  Naith: <span title="I�nisos" class="grk"
+  >&#x399;&#x3B7;&#x3BD;&#x3B9;&#x3C3;&#x3BF;&#x3C2;</span>, <span
+  title="Ianisos" class="grk"
+  >&#x399;&#x3B1;&#x3BD;&#x3B9;&#x3C3;&#x3BF;&#x3C2;</span>: Heph�stus,
+  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 <span title="Chai" class="grk"
+  >&#x3A7;&#x3B1;&#x3B9;</span>, 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<a name="footnotetag420"
+  href="#footnote420"><sup>[420]</sup></a>. 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 Laced�mon, with a
+  building over it; of which in aftertimes they made use to confine
+  malefactors. It was called <span title="Kaiad�s" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B7;&#x3C2;</span>, or as the
+  Spartans expressed it, <span title="Kaiadas" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B1;&#x3C2;</span>, the house of
+  death. <a name="footnotetag421"
+  href="#footnote421"><sup>[421]</sup></a><span title="Kaiadas desm�t�rion&mdash;to para Lakedaimoniois" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B1;&#x3C2;
+  &#x3B4;&#x3B5;&#x3C3;&#x3BC;&#x3C9;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;&mdash;&#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3B9;&#x3C2;</span>.
+  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, &amp;c. expressed Ades, and Hades; and by other nations Ait, and
+  Atis. Hence these caverns were also styled <span title="Kaietes" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3B5;&#x3C2;</span>, and <span
+  title="Kaietoi" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3BF;&#x3B9;</span>. The author
+  above quoted gives us the terms variously exhibited: <a
+  name="footnotetag422" href="#footnote422"><sup>[422]</sup></a><span
+  title="Kaietoi.&mdash;Hoi apo t�n seism�n rh�chmoi Kaietoi legontai. Kai Kaiadas to desm�t�rion enteuthen, to para Lakedaimoniois, sp�laion" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3BF;&#x3B9;.&mdash;&#x1F49;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3B5;&#x3B9;&#x3C3;&#x3BC;&#x3C9;&#x3BD;
+  &#x1FE5;&#x3C9;&#x3C7;&#x3BC;&#x3BF;&#x3B9;
+  &#x39A;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.
+  &#x39A;&#x3B1;&#x3B9; &#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B1;&#x3C2;
+  &#x3C4;&#x3BF;
+  &#x3B4;&#x3B5;&#x3C3;&#x3BC;&#x3C9;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3B8;&#x3B5;&#x3BD;, &#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3B9;&#x3C2;,
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;</span>.
+  Hesychius renders it in the plural, and as a neuter: <span title="kaiata" class="grk"
+  >&#x3BA;&#x3B1;&#x3B9;&#x3B1;&#x3C4;&#x3B1;</span>, <span
+  title="orugmata" class="grk"
+  >&#x3BF;&#x3C1;&#x3C5;&#x3B3;&#x3BC;&#x3B1;&#x3C4;&#x3B1;</span>. 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 <a name="footnotetag423"
+  href="#footnote423"><sup>[423]</sup></a>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.</p>
+
+  <p>Strabo says that many people called these caves <span title="K�oi." class="grk"
+  >&#x39A;&#x3C9;&#x3BF;&#x3B9;.</span> <a name="footnotetag424"
+  href="#footnote424"><sup>[424]</sup></a><span title="Enioi k�ous mallon ta toiauta koil�mata legesthai phasin." class="grk"
+  >&#x395;&#x3BD;&#x3B9;&#x3BF;&#x3B9; &#x3BA;&#x3C9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BC;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3BD; &#x3C4;&#x3B1;
+  &#x3C4;&#x3BF;&#x3B9;&#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3C9;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD;.</span> 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 <span title="ph�res oresch�oi" class="grk"
+  >&#x3C6;&#x3B7;&#x3C1;&#x3B5;&#x3C2;
+  &#x3BF;&#x3C1;&#x3B5;&#x3C3;&#x3C7;&#x3C9;&#x3BF;&#x3B9;</span>:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag425" href="#footnote425"><sup>[425]</sup></a><span title="Kartistoi d� keinoi epichthoni�n traphen andr�n," class="grk">&#x39A;&#x3B1;&#x3C1;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3B9; &#x3B4;&#x3B7; &#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3B9; &#x3B5;&#x3C0;&#x3B9;&#x3C7;&#x3B8;&#x3BF;&#x3BD;&#x3B9;&#x3C9;&#x3BD; &#x3C4;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3BD; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Kartistoi men esan, kai kartistois emachonto" class="grk">&#x39A;&#x3B1;&#x3C1;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3B9; &#x3BC;&#x3B5;&#x3BD; &#x3B5;&#x3C3;&#x3B1;&#x3BD;, &#x3BA;&#x3B1;&#x3B9; &#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3B5;&#x3BC;&#x3B1;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3BF;</span></p>
+      <p><span title="Ph�rsin oresch�oisi" class="grk">&#x3A6;&#x3B7;&#x3C1;&#x3C3;&#x3B9;&#x3BD; &#x3BF;&#x3C1;&#x3B5;&#x3C3;&#x3C7;&#x3C9;&#x3BF;&#x3B9;&#x3C3;&#x3B9;</span>&mdash;&mdash;</p>
+    </div>
+  </div>
+  <p><span title="Oresch�os" class="grk"
+  >&#x39F;&#x3C1;&#x3B5;&#x3C3;&#x3C7;&#x3C9;&#x3BF;&#x3C2;</span>
+  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 Laced�mon <a
+  name="footnotetag426" href="#footnote426"><sup>[426]</sup></a><span
+  title="Lakedaimona k�t�essan" class="grk"
+  >&#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B1;
+  &#x3BA;&#x3B7;&#x3C4;&#x3C9;&#x3B5;&#x3C3;&#x3C3;&#x3B1;&#x3BD;</span>,
+  <i>for it was by many thought to have been so called on account of their
+  caverns.</i> From hence we may fairly conclude, that <span
+  title="k�t�essa" class="grk"
+  >&#x3BA;&#x3B7;&#x3C4;&#x3C9;&#x3B5;&#x3C3;&#x3C3;&#x3B1;</span> was a
+  mistake, or at least a variation, for <a name="footnotetag427"
+  href="#footnote427"><sup>[427]</sup></a><span title="kaietaessa" class="grk"
+  >&#x3BA;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3B1;&#x3B5;&#x3C3;&#x3C3;&#x3B1;</span>,
+  from Cai-Atis; and that Co, <a name="footnotetag428"
+  href="#footnote428"><sup>[428]</sup></a>Coa, Caia, were of the same
+  purport.</p>
+
+  <p>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 <span title="Kai�t�" class="grk"
+  >&#x39A;&#x3B1;&#x3B9;&#x3B7;&#x3C4;&#x3B7;</span>, 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. <a name="footnotetag429"
+  href="#footnote429"><sup>[429]</sup></a><span title="Ane�get' enteuthen sp�laia hupermegeth�, katoikias megalas, kai poluteleis dedegmena." class="grk"
+  >&#x391;&#x3BD;&#x3B5;&#x3C9;&#x3B3;&#x3B5;&#x3C4;'
+  &#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3B8;&#x3B5;&#x3BD;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3B1;
+  &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3BC;&#x3B5;&#x3B3;&#x3B5;&#x3B8;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BA;&#x3B9;&#x3B1;&#x3C2;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3C2;
+  &#x3B4;&#x3B5;&#x3B4;&#x3B5;&#x3B3;&#x3BC;&#x3B5;&#x3BD;&#x3B1;.</span>
+  <i>In these parts were large openings in the earth, exhibiting caverns of
+  a great extent; which afforded very ample and superb apartments.</i>
+  Diodorus informs us, that, what was in his time called Caiete, had been
+  sometimes styled <a name="footnotetag430"
+  href="#footnote430"><sup>[430]</sup></a>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 <a name="footnotetag431"
+  href="#footnote431"><sup>[431]</sup></a><span title="Aetia" class="grk"
+  >&#x391;&#x3B5;&#x3C4;&#x3B9;&#x3B1;</span>, Aetia. Aiete was the
+  district: Caiete was the cave and temple in that district; where the
+  Deity was worshipped.</p>
+
+  <p>In B&#339;otia 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<a name="footnotetag432"
+  href="#footnote432"><sup>[432]</sup></a>. <span title="Kaleitai d' ho topos Anko�; esti de lim�n hom�numos" class="grk"
+  >&#x39A;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x3B4;'
+  &#x1F41; &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C2;
+  &#x391;&#x3B3;&#x3BA;&#x3BF;&#x3B7;&#x387; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5; &#x3BB;&#x3B9;&#x3BC;&#x3B7;&#x3BD;
+  &#x1F41;&#x3BC;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3BF;&#x3C2;</span>. The
+  etymology, I flatter myself, is plain, and authenticated by the history
+  of the place.</p>
+
+  <p>From Cho, and Choa, was probably derived the word <span
+  title="Cho�kos" class="grk"
+  >&#x3A7;&#x3BF;&#x3CA;&#x3BA;&#x3BF;&#x3C2;</span>, used by the apostle.
+  <a name="footnotetag433" href="#footnote433"><sup>[433]</sup></a><span
+  title="Ho pr�tos anthr�pos ek g�s Cho�kos; ho deuteros anthr�pos ho Kurios ex ouranou. Hoios ho Cho�kos, kai toiautoi hoi Cho�koi." class="grk"
+  >&#x1F49; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3C2; &#x3B5;&#x3BA;
+  &#x3B3;&#x3B7;&#x3C2; &#x3A7;&#x3BF;&#x3CA;&#x3BA;&#x3BF;&#x3C2;&#x387;
+  &#x1F41; &#x3B4;&#x3B5;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3C2; &#x1F41;
+  &#x39A;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2; &#x3B5;&#x3BE;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;.
+  &#x1F49;&#x3B9;&#x3BF;&#x3C2; &#x1F41;
+  &#x3A7;&#x3BF;&#x3CA;&#x3BA;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9; &#x1F41;&#x3B9;
+  &#x3A7;&#x3BF;&#x3CA;&#x3BA;&#x3BF;&#x3B9;.</span> Hesychius observes,
+  <span title="Cho�kos, p�linos, g�inos" class="grk"
+  >&#x3A7;&#x3BF;&#x3CA;&#x3BA;&#x3BF;&#x3C2;,
+  &#x3C0;&#x3B7;&#x3BB;&#x3B9;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3B3;&#x3B7;&#x3B9;&#x3BD;&#x3BF;&#x3C2;</span>. 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 Celt�, and Germans, as we
+  learn from Cluverius. <a name="footnotetag434"
+  href="#footnote434"><sup>[434]</sup></a>Apud ipsos Germanos ejusmodi
+  pagorum vernaculum vocabulum fuit Gaw; et variantibus dialectis,
+  g&#259;w, gew, g&#x1ECF;w, gow, hinc&mdash;Brisgaw, Wormesgaw, Zurichgow,
+  Turgow, Nordgaw, Andegaw, Rhingaw, Hennegow, Westergow, Oostergow. The
+  antient term <span title="Purgos" class="grk"
+  >&#x3A0;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3C2;</span>, Purgos, was properly
+  Pur-Go; and signified a light-house, or temple of fire, from the Chaldaic
+  Pur.</p>
+
+<h4>PARTICLES.</h4>
+
+  <p>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, <span
+  lang="he" title="AWR" ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>,
+  was called Uchor by the people of Egypt and Cyrene, which the Greeks
+  expressed <span title="Ach�r" class="grk"
+  >&#x391;&#x3C7;&#x3C9;&#x3C1;</span>, Achor. He was worshipped with the
+  same title in Arabia, and called Al Achor. <a name="footnotetag435"
+  href="#footnote435"><sup>[435]</sup></a>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 <span title="�l" class="grk"
+  >&#x397;&#x3BB;</span>, the name of <span title="H�lios" class="grk"
+  >&#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>, the Sun, that it is not
+  always easy to distinguish one from the other.</p>
+
+  <p>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, <span lang="he" title="AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>, Pi-Or, and P'Or; rendered
+  by the Greeks <span title="P�ros" class="grk"
+  >&#x3A0;&#x3C9;&#x3C1;&#x3BF;&#x3C2;</span>, Porus. Pacorus the Parthian
+  was of the same etymology, being a compound of P'Achorus, the Achor of
+  Egypt: as was also the <a name="footnotetag436"
+  href="#footnote436"><sup>[436]</sup></a>city Pacoria in Mesopotamia,
+  mentioned by Ptolemy. Even the Grecian <span title="pur" class="grk"
+  >&#x3C0;&#x3C5;&#x3C1;</span> was of Egyptian or Chalda�c original, and
+  of the same composition (P'Ur) as the words above; for <a
+  name="footnotetag437" href="#footnote437"><sup>[437]</sup></a>Plato
+  informs us that <span title="pur" class="grk"
+  >&#x3C0;&#x3C5;&#x3C1;</span>, <span title="hud�r" class="grk"
+  >&#x1F51;&#x3B4;&#x3C9;&#x3C1;</span>, <span title="kunes" class="grk"
+  >&#x3BA;&#x3C5;&#x3BD;&#x3B5;&#x3C2;</span>, 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 <a
+  name="footnotetag438" href="#footnote438"><sup>[438]</sup></a>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, <a
+  name="footnotetag439" href="#footnote439"><sup>[439]</sup></a><span
+  title="Pizeus" class="grk"
+  >&#x3A0;&#x3B9;&#x3B6;&#x3B5;&#x3C5;&#x3C2;</span>, <span
+  title="Pimartur" class="grk"
+  >&#x3A0;&#x3B9;&#x3BC;&#x3B1;&#x3C1;&#x3C4;&#x3C5;&#x3C1;</span>, <span
+  title="Pimath�t�s" class="grk"
+  >&#x3A0;&#x3B9;&#x3BC;&#x3B1;&#x3B8;&#x3B7;&#x3C4;&#x3B7;&#x3C2;</span>,
+  <span title="pis�ma" class="grk"
+  >&#x3C0;&#x3B9;&#x3C3;&#x3C9;&#x3BC;&#x3B1;</span>, <span title="pilaos" class="grk"
+  >&#x3C0;&#x3B9;&#x3BB;&#x3B1;&#x3BF;&#x3C2;</span>, 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 <a name="footnotetag440"
+  href="#footnote440"><sup>[440]</sup></a>writers as natives of that
+  country. This article is sometimes expressed Pa; as in the name of
+  Pachomius, an abbot in Egypt, mentioned by <a name="footnotetag441"
+  href="#footnote441"><sup>[441]</sup></a>Gennadius. A priest named Paapis
+  is to be found in the Excerpta from Antonius <a name="footnotetag442"
+  href="#footnote442"><sup>[442]</sup></a>Diogenes in Photius. There were
+  particular rites, styled Pamylia Sacra, from <a name="footnotetag443"
+  href="#footnote443"><sup>[443]</sup></a>Pamyles, an antient Egyptian
+  Deity. We may infer from Hesychius that they were very obscene: <span
+  title="Paamul�s, Aiguptios Theos Priap�d�s." class="grk"
+  >&#x3A0;&#x3B1;&#x3B1;&#x3BC;&#x3C5;&#x3BB;&#x3B7;&#x3C2;,
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C2;
+  &#x398;&#x3B5;&#x3BF;&#x3C2;
+  &#x3A0;&#x3C1;&#x3B9;&#x3B1;&#x3C0;&#x3C9;&#x3B4;&#x3B7;&#x3C2;.</span>
+  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 <span title="Paid�n" class="grk"
+  >&#x3A0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;</span>: for it is
+  inconceivable how very ignorant they were in respect to their antient
+  theology. Hence we read of <span title="paid�n L�tous" class="grk"
+  >&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x39B;&#x3B7;&#x3C4;&#x3BF;&#x3C5;&#x3C2;</span>, <span title="paid�n Z�nos" class="grk"
+  >&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x396;&#x3B7;&#x3BD;&#x3BF;&#x3C2;</span>, <span title="paid�n Apoll�nos" class="grk"
+  >&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>;
+  and legends of <span title="paid�n athanat�n" class="grk"
+  >&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3C9;&#x3BD;</span>; and of
+  <span title="paid�n" class="grk"
+  >&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;</span>; 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, <a name="footnotetag444"
+  href="#footnote444"><sup>[444]</sup></a><span title="Tis ho Paid�n taphos para Chalkideusi" class="grk"
+  >&#x3A4;&#x3B9;&#x3C2; &#x1F41;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B1;&#x3C6;&#x3BF;&#x3C2; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3A7;&#x3B1;&#x3BB;&#x3BA;&#x3B9;&#x3B4;&#x3B5;&#x3C5;&#x3C3;&#x3B9;</span>;
+  Pausanias mentions, <a name="footnotetag445"
+  href="#footnote445"><sup>[445]</sup></a><span title="Amphilukou paid�n b�mos" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3C5;&#x3BA;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3C2;</span>: and, in another place, <a
+  name="footnotetag446" href="#footnote446"><sup>[446]</sup></a><span
+  title="B�moi de Theon te onomazomen�n agn�st�n, kai H�r��n, kai PAID�N tou Th�seos, kai Phal�rou" class="grk"
+  >&#x392;&#x3C9;&#x3BC;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x398;&#x3B5;&#x3BF;&#x3BD; &#x3C4;&#x3B5;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x3B1;&#x3B3;&#x3BD;&#x3C9;&#x3C3;&#x3C4;&#x3C9;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F29;&#x3C1;&#x3C9;&#x3C9;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3A0;&#x391;&#x399;&#x394;&#x3A9;&#x39D;
+  &#x3C4;&#x3BF;&#x3C5; &#x398;&#x3B7;&#x3C3;&#x3B5;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3A6;&#x3B1;&#x3BB;&#x3B7;&#x3C1;&#x3BF;&#x3C5;</span>. From this
+  mistake arose so many boy-deities; among whom were even Jupiter and
+  Dionusus: <a name="footnotetag447"
+  href="#footnote447"><sup>[447]</sup></a><span title="Auton ton Dia, kai ton Dionuson Paidas, kai neous, h� theologia kalei" class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3B5;&#x3BF;&#x3C5;&#x3C2;, &#x1F21;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;</span>. <i>According to the theology
+  of the Greeks, even Jupiter and Dionusus are styled boys, and young
+  persons.</i> 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 <span
+  title="Anaktes paides" class="grk"
+  >&#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;</span>. <a
+  name="footnotetag448" href="#footnote448"><sup>[448]</sup></a><span
+  title="Agousi de kai telet�n hoi Amphisseis t�n Anakt�n kaloumen�n Paid�n. Hoitines de The�n eisin hoi Anaktes Paides, ou kata t' auta estin eir�menon" class="grk"
+  >&#x391;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C4;&#x3B7;&#x3BD;
+  &#x1F41;&#x3B9;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3C3;&#x3C3;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;.
+  &#x1F49;&#x3B9;&#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x3B4;&#x3B5;
+  &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F41;&#x3B9; &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B5;&#x3C2;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;, &#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C4;' &#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;</span>.
+  <i>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</i>. 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.</p>
+
+  <p>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: <a name="footnotetag449"
+  href="#footnote449"><sup>[449]</sup></a><span title="Pir�min ek Pir�mios gegonenai&mdash;kai oute es theon, oute es H�r�a anad�san autous (hoi Aiguptioi)" class="grk"
+  >&#x3A0;&#x3B9;&#x3C1;&#x3C9;&#x3BC;&#x3B9;&#x3BD; &#x3B5;&#x3BA;
+  &#x3A0;&#x3B9;&#x3C1;&#x3C9;&#x3BC;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3B5;&#x3BD;&#x3B1;&#x3B9;&mdash;&#x3BA;&#x3B1;&#x3B9;
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3B5;&#x3C2; &#x3B8;&#x3B5;&#x3BF;&#x3BD;,
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3B5;&#x3C2; &#x1F29;&#x3C1;&#x3C9;&#x3B1;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B4;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2; (&#x1F41;&#x3B9;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;)</span>.
+  There are many strange and contradictory opinions about this <a
+  name="footnotetag450" href="#footnote450"><sup>[450]</sup></a>passage;
+  which, if I do not deceive myself, is very plain; and the purport of it
+  this: <i>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</i>. From hence I think it is manifest
+  that Pi-romis signifies <i>a man</i>. Herodotus, indeed, says, that the
+  meaning of it was <span title="kalos kagathos" class="grk"
+  >&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B3;&#x3B1;&#x3B8;&#x3BF;&#x3C2;</span>, <i>a person of
+  a fair and honourable character</i>: 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 <a name="footnotetag451"
+  href="#footnote451"><sup>[451]</sup></a>Englishman: but the precise
+  meaning is plain from the context; and Piromis certainly meant <i>a
+  man</i>. It has this signification in the Coptic: and, in the <a
+  name="footnotetag452" href="#footnote452"><sup>[452]</sup></a>Prodromus
+  Copticus of Kircher, <span title="Pir�mi" class="grk"
+  >&#x3A0;&#x3B9;&#x3C1;&#x3C9;&#x3BC;&#x3B9;</span>, Piromi, is <i>a
+  man</i>; 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 <a name="footnotetag453"
+  href="#footnote453"><sup>[453]</sup></a>Romans.</p>
+
+  <p>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: <a name="footnotetag454"
+  href="#footnote454"><sup>[454]</sup></a><span title="Egenn�th�san de kai en Paraiai Kron�i treis paides." class="grk"
+  >&#x395;&#x3B3;&#x3B5;&#x3BD;&#x3BD;&#x3B7;&#x3B8;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3BD;
+  &#x3A0;&#x3B1;&#x3C1;&#x3B1;&#x3B9;&#x1FB3;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x1FF3; &#x3C4;&#x3C1;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;.</span> 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 <a name="footnotetag455"
+  href="#footnote455"><sup>[455]</sup></a><span title="Souchos" class="grk"
+  >&#x3A3;&#x3BF;&#x3C5;&#x3C7;&#x3BF;&#x3C2;</span>: and the name is
+  retained in the Coptic, where it is expressed <a name="footnotetag456"
+  href="#footnote456"><sup>[456]</sup></a>Pi-Souchi.</p>
+
+  <p>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 <a name="footnotetag457"
+  href="#footnote457"><sup>[457]</sup></a>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 <span title="phain�" class="grk"
+  >&#x3C6;&#x3B1;&#x3B9;&#x3BD;&#x3C9;</span>, <span title="phaneis" class="grk"
+  >&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3C2;</span>, <span
+  title="phaneros" class="grk"
+  >&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C1;&#x3BF;&#x3C2;</span>: 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 Pr�tor and Pr�torium, among the Romans: from P'Ur-Aith, Purathi
+  and Puratheia among the Asiatics. From P'Ur-tan, <span title="prutaneis" class="grk"
+  >&#x3C0;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3C2;</span>,
+  and <span title="prutaneia" class="grk"
+  >&#x3C0;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;</span>
+  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 Pr�neste. They had undoubtedly been
+  addicted to the rites of fire; for their city was said to have been built
+  by C�culus, the son of Vulcan, who was found in the midst of fire:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag458" href="#footnote458"><sup>[458]</sup></a> Vulcano genitum pecora inter agrestia Regem,</p>
+      <p>Inventumque focis.</p>
+    </div>
+  </div>
+  <p>They called their chief God Pur: and dealt particularly in divination
+  by lots, termed of old <i>Purim</i>. Cicero takes notice of this custom
+  of divination at Pr�neste; 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, <a name="footnotetag459"
+  href="#footnote459"><sup>[459]</sup></a>is est hodie locus septus,
+  religiose propter Jovis <i>Pueri</i>, qui lactens cum Junone in gremio
+  <i>Fortun�</i> mammam appetens, castissime colitur a Matribus. This
+  manner of divination was of Chalda�c original, and brought from Babylonia
+  to Pr�neste. 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.
+  <i>Wherefore they call these days Purim after the name of Pur</i><a
+  name="footnotetag460" href="#footnote460"><sup>[460]</sup></a>. c. 9. v.
+  26. The same lots of divination being used at Pr�neste 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 Fortun� Primigeni� Jovis <a
+  name="footnotetag461" href="#footnote461"><sup>[461]</sup></a>Pueri are
+  to be found in Gruter. One is very particular.</p>
+
+<p class="center" style="margin-top: 2em;">
+<a name="footnotetag462" href="#footnote462"><sup>[462]</sup></a>Fortun� Primigeni� Jovis Pueri D.D.<br />
+Ex <i>SORTE</i> compos factus<br />
+Nothus Rufican�<br />
+L. P. Plotilla.
+</p>
+
+  <p>That this word Puer was originally Pur may be proved from a well known
+  passage in Lucretius:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag463" href="#footnote463"><sup>[463]</sup></a>Puri s�pe lacum propter ac dolia curva</p>
+      <p>Somno devincti credunt se attollere vestem.</p>
+    </div>
+  </div>
+  <p>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 <span lang="he" title="AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>, Ur: and by the antient
+  Latines were called P'uri. At Pr�neste the name was particularly kept up
+  on account of this divination by <a name="footnotetag464"
+  href="#footnote464"><sup>[464]</sup></a>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. Pr�neste seems to be a
+  compound of Puren Esta, the lots of Esta, the Deity of fire.</p>
+
+  <p>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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>OF</h4>
+
+<h2>ETYMOLOGY,</h2>
+
+<h4>AS IT HAS BEEN TOO GENERALLY HANDLED.</h4>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Alla theoi t�n men mani�n apetrepsate gl�ss�s," class="grk">&#x391;&#x3BB;&#x3BB;&#x3B1; &#x3B8;&#x3B5;&#x3BF;&#x3B9; &#x3C4;&#x3C9;&#x3BD; &#x3BC;&#x3B5;&#x3BD; &#x3BC;&#x3B1;&#x3BD;&#x3B9;&#x3B7;&#x3BD; &#x3B1;&#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B5;&#x3C8;&#x3B1;&#x3C4;&#x3B5; &#x3B3;&#x3BB;&#x3C9;&#x3C3;&#x3C3;&#x3B7;&#x3C2;,</span></p>
+      <p><span title="Ek d' hosi�n stomat�n kathar�n ocheteusate p�g�n." class="grk">&#x395;&#x3BA; &#x3B4;' &#x1F41;&#x3C3;&#x3B9;&#x3C9;&#x3BD; &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD; &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C1;&#x3B7;&#x3BD; &#x3BF;&#x3C7;&#x3B5;&#x3C4;&#x3B5;&#x3C5;&#x3C3;&#x3B1;&#x3C4;&#x3B5; &#x3C0;&#x3B7;&#x3B3;&#x3B7;&#x3BD;.</span></p>
+      <p><span title="Kai se, polumn�st�, leuk�lene parthene, mousa," class="grk">&#x39A;&#x3B1;&#x3B9; &#x3C3;&#x3B5;, &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3BC;&#x3BD;&#x3B7;&#x3C3;&#x3C4;&#x3B7;, &#x3BB;&#x3B5;&#x3C5;&#x3BA;&#x3C9;&#x3BB;&#x3B5;&#x3BD;&#x3B5; &#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3B5;, &#x3BC;&#x3BF;&#x3C5;&#x3C3;&#x3B1;,</span></p>
+      <p><span title="Antomai, h�n themis estin eph�merioisin akouein." class="grk">&#x391;&#x3BD;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3B9;, &#x1F61;&#x3BD; &#x3B8;&#x3B5;&#x3BC;&#x3B9;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3B5;&#x3C6;&#x3B7;&#x3BC;&#x3B5;&#x3C1;&#x3B9;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3B5;&#x3B9;&#x3BD;.</span></p>
+      <p><span title="Pempe par' eusebi�s elaous' eu�nion harma." class="grk">&#x3A0;&#x3B5;&#x3BC;&#x3C0;&#x3B5; &#x3C0;&#x3B1;&#x3C1;' &#x3B5;&#x3C5;&#x3C3;&#x3B5;&#x3B2;&#x3B9;&#x3B7;&#x3C2; &#x3B5;&#x3BB;&#x3B1;&#x3BF;&#x3C5;&#x3C3;' &#x3B5;&#x3C5;&#x3B7;&#x3BD;&#x3B9;&#x3BF;&#x3BD; &#x1F01;&#x3C1;&#x3BC;&#x3B1;.</span>&mdash;&mdash;<font class="sc">Empedocles</font>.</p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <p>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.
+  <a name="footnotetag465"
+  href="#footnote465"><sup>[465]</sup></a>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 <span title="to artemes" class="grk"
+  >&#x3C4;&#x3BF; &#x3B1;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B5;&#x3C2;</span>,
+  integritas: Poseidon from <span title="posi desmon" class="grk"
+  >&#x3C0;&#x3BF;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B5;&#x3C3;&#x3BC;&#x3BF;&#x3BD;</span>, fetters to the feet:
+  Hestia from <span title="ousia" class="grk"
+  >&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3B1;</span>, substance and essence:
+  Demeter, from <span title="didousa h�s m�t�r" class="grk"
+  >&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B1; &#x1F61;&#x3C2;
+  &#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;</span>, distributing as a mother:
+  Pallas from <span title="pallein" class="grk"
+  >&#x3C0;&#x3B1;&#x3BB;&#x3BB;&#x3B5;&#x3B9;&#x3BD;</span>, to vibrate, or
+  dance: Ares, Mars, from <span title="arrhen" class="grk"
+  >&#x3B1;&#x1FE4;&#x1FE5;&#x3B5;&#x3BD;</span>, masculum, et virile: and
+  the word Theos, God, undoubtedly the Theuth of Egypt, from <span
+  title="theein" class="grk">&#x3B8;&#x3B5;&#x3B5;&#x3B9;&#x3BD;</span>, to
+  run<a name="footnotetag466" href="#footnote466"><sup>[466]</sup></a>.
+  Innumerable derivations of this nature are to be found in Aristotle,
+  Plato, <a name="footnotetag467"
+  href="#footnote467"><sup>[467]</sup></a>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. <a
+  name="footnotetag468" href="#footnote468"><sup>[468]</sup></a><span
+  title="Ei barbaron to onoma, ou chr� z�tein Hell�nik�n etumologian autou" class="grk"
+  >&#x395;&#x3B9; &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF; &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;, &#x3BF;&#x3C5;
+  &#x3C7;&#x3C1;&#x3B7; &#x3B6;&#x3B7;&#x3C4;&#x3B5;&#x3B9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3BA;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C4;&#x3C5;&#x3BC;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;</span>. <i>If the term be foreign, it
+  is idle to have recourse to Greece for a solution</i>. 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. <a name="footnotetag469"
+  href="#footnote469"><sup>[469]</sup></a><span title="Enno� gar, hoti polla hoi Hell�nes onomata, all�s te kai hoi hupo tois Barbarois oikountes, para t�n Barbar�n eil�phasi&mdash;ei tis z�toi tauta kata t�n Hell�nik�n ph�n�n, h�s eoikot�s keitai, alla m� kat' ekein�n, ex h�s to onoma tunchanei on, oistha hoti aporoi an." class="grk"
+  >&#x395;&#x3BD;&#x3BD;&#x3BF;&#x3C9; &#x3B3;&#x3B1;&#x3C1;,
+  &#x1F41;&#x3C4;&#x3B9; &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;
+  &#x1F41;&#x3B9; &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3C2; &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F41;&#x3B9; &#x1F51;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BB;&#x3B7;&#x3C6;&#x3B1;&#x3C3;&#x3B9;&mdash;&#x3B5;&#x3B9;
+  &#x3C4;&#x3B9;&#x3C2; &#x3B6;&#x3B7;&#x3C4;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3BA;&#x3B7;&#x3BD;
+  &#x3C6;&#x3C9;&#x3BD;&#x3B7;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3B5;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C4;&#x3C9;&#x3C2;
+  &#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;, &#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3BC;&#x3B7; &#x3BA;&#x3B1;&#x3C4;'
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3B7;&#x3BD;, &#x3B5;&#x3BE;
+  &#x1F21;&#x3C2; &#x3C4;&#x3BF; &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x3C4;&#x3C5;&#x3B3;&#x3C7;&#x3B1;&#x3BD;&#x3B5;&#x3B9; &#x3BF;&#x3BD;,
+  &#x3BF;&#x3B9;&#x3C3;&#x3B8;&#x3B1; &#x1F41;&#x3C4;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF;&#x3C1;&#x3BF;&#x3B9; &#x3B1;&#x3BD;.</span> <i>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</i>. Who would think, when Plato
+  attributed to Socrates this knowledge, that he would make him continually
+  act in contradiction to it? Or that other <a name="footnotetag470"
+  href="#footnote470"><sup>[470]</sup></a>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 <span title="tartos" class="grk"
+  >&#x3C4;&#x3B1;&#x3C1;&#x3C4;&#x3BF;&#x3C2;</span>, a foot: that the
+  river Nile signified <span title="ne ilus" class="grk">&#x3BD;&#x3B5;
+  &#x3B9;&#x3BB;&#x3C5;&#x3C2;</span>: and that Gader in Spain was <span
+  title="G�s deira" class="grk">&#x393;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B5;&#x3B9;&#x3C1;&#x3B1;</span>.</p>
+
+  <p>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 <span lang="he" title="TBA" ><bdo
+  dir="rtl">&#x5EA;&#x5D1;&#x5D0;</bdo></span>, Teba, <a
+  name="footnotetag471" href="#footnote471"><sup>[471]</sup></a>stetit: or
+  ask the good bishop Cumberland why Nineve was so called? and he will
+  answer, from Schindler, that it was a compound of <a
+  name="footnotetag472" href="#footnote472"><sup>[472]</sup></a>Nin-Nau,
+  <span lang="he" title="NIN NWH" ><bdo dir="rtl">&#x5E0;&#x5D9;&#x5DF;
+  &#x5E0;&#x5D5;&#x5D4;</bdo></span>, <i>a son inhabited</i>. 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
+  <a name="footnotetag473" href="#footnote473"><sup>[473]</sup></a>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. <a name="footnotetag474"
+  href="#footnote474"><sup>[474]</sup></a><i>It was told Abraham, behold
+  Milcah, she also hath borne children to thy brother Nahor; Huz, Buz,
+  Kemuel, and Chesed:</i> of these Chesed was the fourth. There occurs not
+  a word more concerning him.</p>
+
+  <p>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, <a
+  name="footnotetag475" href="#footnote475"><sup>[475]</sup></a><i>that
+  many make it come from the verb <span lang="he" title="MSHSH" ><bdo
+  dir="rtl">&#x5DE;&#x5E9;&#x5E9;</bdo></span>, mashash, to feel: but Dr.
+  Hyde derives it from the Arabic, Kham�sh, 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:&mdash;and Le Clerc, who
+  takes this idol for the Sun, from Comosha, a root, in the same tongue,
+  signifying to be swift.</i> There is the same variety of sentiment about
+  Silenus, the companion of Bacchus. <a name="footnotetag476"
+  href="#footnote476"><sup>[476]</sup></a>Bochart derives his name from
+  Silan, <span lang="he" title="SHYLN" ><bdo
+  dir="rtl">&#x5E9;&#x5D9;&#x5DC;&#x5DF;</bdo></span>, and supposes him to
+  have been the same as Shiloh, the Messias. Sandford makes him to be
+  Balaam, the false prophet. <a name="footnotetag477"
+  href="#footnote477"><sup>[477]</sup></a>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 <a name="footnotetag478"
+  href="#footnote478"><sup>[478]</sup></a>Hebrew Onomasticum. Ramesses,
+  tonitruum vel exprobratio tine�; aut malum delens sive dissolvens; vel
+  contractionem dissolvens, aut confractus a tine�&mdash;civitas in
+  extremis finibus �gypti. 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 Babyloni�.</p>
+
+  <p>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 <a
+  name="footnotetag479" href="#footnote479"><sup>[479]</sup></a>�tna, 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, <span title="Lilubaion" class="grk"
+  >&#x39B;&#x3B9;&#x3BB;&#x3C5;&#x3B2;&#x3B1;&#x3B9;&#x3BF;&#x3BD;</span>,
+  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 <a
+  name="footnotetag480" href="#footnote480"><sup>[480]</sup></a><span
+  title="Kukl�pes" class="grk"
+  >&#x39A;&#x3C5;&#x3BA;&#x3BB;&#x3C9;&#x3C0;&#x3B5;&#x3C2;</span>. He
+  derives the Siculi first from <a name="footnotetag481"
+  href="#footnote481"><sup>[481]</sup></a>seclul, perfection; and
+  afterwards from <span lang="he" title="ASHKWL" ><bdo
+  dir="rtl">&#x5D0;&#x5E9;&#x5DB;&#x5D5;&#x5DC;</bdo></span>, Escol,
+  pronounced, according to the Syriac, Sigol, a bunch of grapes. He deduces
+  the Sicani from <span lang="he" title="SHKN" ><bdo
+  dir="rtl">&#x5E9;&#x5DB;&#x5DF;</bdo></span>, Sacan<a
+  name="footnotetag482" href="#footnote482"><sup>[482]</sup></a>, near,
+  because they were near their next neighbours; in other words, on account
+  of their being next to the P&#339;ni. Sicani, qui Siculorum P&#339;nis
+  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.</p>
+
+  <p>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
+  <a name="footnotetag483" href="#footnote483"><sup>[483]</sup></a>Delos
+  from <span lang="he" title="DHL" ><bdo
+  dir="rtl">&#x5D3;&#x5D4;&#x5DC;</bdo></span>, Dahal timor. <a
+  name="footnotetag484" href="#footnote484"><sup>[484]</sup></a>Cynthus,
+  from <span lang="he" title="CHNT`" ><bdo
+  dir="rtl">&#x5D7;&#x5E0;&#x5D8;</bdo></span>, Chanat, in lucem edere. <a
+  name="footnotetag485" href="#footnote485"><sup>[485]</sup></a>Naxos, from
+  nicsa, sacrificium; or else from nicsa, opes. <a name="footnotetag486"
+  href="#footnote486"><sup>[486]</sup></a>Gyarus, from acbar, softened to
+  acuar, a mouse; for the island was once infested with mice. <a
+  name="footnotetag487" href="#footnote487"><sup>[487]</sup></a>Pontus, in
+  Asia Minor, from <span lang="he" title="BT`NA" ><bdo
+  dir="rtl">&#x5D1;&#x5D8;&#x5E0;&#x5D0;</bdo></span>, botno, a pistachio
+  nut. <a name="footnotetag488"
+  href="#footnote488"><sup>[488]</sup></a>Icaria, from icar, pastures: but
+  he adds, tamen alia etymologia occurrit, quam huic pr�fero <span
+  lang="he" title="AY KWRY" ><bdo dir="rtl">&#x5D0;&#x5D9;
+  &#x5DB;&#x5D5;&#x5E8;&#x5D9;</bdo></span>, Icaure, sive insula piscium.
+  <a name="footnotetag489" href="#footnote489"><sup>[489]</sup></a>Chalcis,
+  in Eubea, from Chelca, divisio. <a name="footnotetag490"
+  href="#footnote490"><sup>[490]</sup></a>Seriphus, from resiph, and
+  resipho, lapidibus stratum. <a name="footnotetag491"
+  href="#footnote491"><sup>[491]</sup></a>Patmos, from <span lang="he"
+  title="BT`MWS" ><bdo
+  dir="rtl">&#x5D1;&#x5D8;&#x5DE;&#x5D5;&#x5E1;</bdo></span>, 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. <a name="footnotetag492"
+  href="#footnote492"><sup>[492]</sup></a>Tenedos is deduced from Tin Edom,
+  red earth: for there were potters in the island, and the earth was
+  probably red. <a name="footnotetag493"
+  href="#footnote493"><sup>[493]</sup></a>Cythnus, from katnuth, parvitas;
+  or else from <span lang="he" title="GWBNA" ><bdo
+  dir="rtl">&#x5D2;&#x5D5;&#x5D1;&#x5E0;&#x5D0;</bdo></span>, 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
+  recept� <span title="katachr�sei" class="grk"
+  >&#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3B5;&#x3B9;</span>
+  Cythnius dici potuit caseus a vicin� Ceo. He supposes Egypt to have been
+  denominated from <a name="footnotetag494"
+  href="#footnote494"><sup>[494]</sup></a>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<a
+  name="footnotetag495" href="#footnote495"><sup>[495]</sup></a>,
+  pressionem matris geminam, i. e. ab utr�que parte. Upon which the learned
+  Michaelis observes&mdash;<a name="footnotetag496"
+  href="#footnote496"><sup>[496]</sup></a>quo etymo vix aliud veri
+  dissimilius fingi potest.</p>
+
+  <p>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. <a name="footnotetag497"
+  href="#footnote497"><sup>[497]</sup></a><i>First as to the name</i> (says
+  this learned man) <i>Vossius</i>, de Idolat. l. 1. c. 36, <i>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</i>. And he afterwards
+  affects to prove from Diodorus Siculus, that the art and office of Vulcan
+  exactly corresponded to the character of Tubalcain, <a
+  name="footnotetag498" href="#footnote498"><sup>[498]</sup></a><i>who was
+  an instructor of every artificer in brass and iron</i>. 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, <a name="footnotetag499"
+  href="#footnote499"><sup>[499]</sup></a>that he first manufactured iron.
+  From this partial resemblance to Vulcan or Hephastus, Bochart is induced
+  to derive his name from <span lang="he" title="KRSH AWR" ><bdo
+  dir="rtl">&#x5DB;&#x5E8;&#x5E9; &#x5D0;&#x5D5;&#x5E8;</bdo></span>,
+  Chores Ur, an artificer in <a name="footnotetag500"
+  href="#footnote500"><sup>[500]</sup></a>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 �tna, 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 <a name="footnotetag501"
+  href="#footnote501"><sup>[501]</sup></a>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 <span title="H�phaist�i t�i The�n Patri" class="grk"
+  >&#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x1FF3; &#x3C4;&#x1FF3;
+  &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x3B9;</span>.
+  <i>To Vulcan the Father of the Gods</i>. 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 d�mon 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 <a name="footnotetag502"
+  href="#footnote502"><sup>[502]</sup></a>Dionusus. He was likewise by the
+  Egyptians reverenced as the principal God; no other than the Chaldaic <a
+  name="footnotetag503" href="#footnote503"><sup>[503]</sup></a>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 <a
+  name="footnotetag504" href="#footnote504"><sup>[504]</sup></a>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. <a name="footnotetag505"
+  href="#footnote505"><sup>[505]</sup></a><span title="Pri�pos ho kosmos, � ho proest�s autou Logos." class="grk"
+  >&#x3A0;&#x3C1;&#x3B9;&#x3B7;&#x3C0;&#x3BF;&#x3C2; &#x1F41;
+  &#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3C2;, &#x3B7; &#x1F41;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B5;&#x3C3;&#x3C4;&#x3C9;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  &#x39B;&#x3BF;&#x3B3;&#x3BF;&#x3C2;.</span> The author of the Orphic
+  hymns styles him <a name="footnotetag506"
+  href="#footnote506"><sup>[506]</sup></a><span
+  title="Pr�togonon&mdash;genesin makar�n, thn�t�n t' anthr�p�n" class="grk"
+  >&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3B3;&#x3BF;&#x3BD;&#x3BF;&#x3BD;&mdash;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;,
+  &#x3B8;&#x3BD;&#x3B7;&#x3C4;&#x3C9;&#x3BD; &#x3C4;'
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3C9;&#x3BD;</span>. <i>The
+  first born of the world, from whom all the immortals, and mortals were
+  descended</i>. 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. <a
+  name="footnotetag507" href="#footnote507"><sup>[507]</sup></a><span
+  title="Is�s d' an houtos kai ho Pri�pos ei�, kath' hon proeisin eis ph�s ta panta; t�n archai�n d' eisi Daimon�n" class="grk"
+  >&#x399;&#x3C3;&#x3C9;&#x3C2; &#x3B4;' &#x3B1;&#x3BD;
+  &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9; &#x1F41;
+  &#x3A0;&#x3C1;&#x3B9;&#x3B7;&#x3C0;&#x3BF;&#x3C2; &#x3B5;&#x3B9;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3B8;' &#x1F41;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C2; &#x3C6;&#x3C9;&#x3C2; &#x3C4;&#x3B1;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x387; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3C9;&#x3BD; &#x3B4;'
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;
+  &#x394;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3C9;&#x3BD;</span>.
+  <i>Probably Pan is no other than the God Priapus, by whose means all
+  things were brought into light. They are both Deities of high <a
+  name="footnotetag508"
+  href="#footnote508"><sup>[508]</sup></a>antiquity</i>. Yet the one was
+  degraded to a filthy monster; and of the other they made a scarecrow.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h2>DISSERTATION</h2>
+
+<h4>UPON THE</h4>
+
+<h2>HELLADIAN</h2>
+
+<h4>AND OTHER</h4>
+
+<h2>GRECIAN WRITERS.</h2>
+
+<p class="center" style="margin-top: 2em;"><span title="Entha pulai nuktos te, kai �matos, eisi keleuth�n." class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3C0;&#x3C5;&#x3BB;&#x3B1;&#x3B9; &#x3BD;&#x3C5;&#x3BA;&#x3C4;&#x3BF;&#x3C2; &#x3C4;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2;, &#x3B5;&#x3B9;&#x3C3;&#x3B9; &#x3BA;&#x3B5;&#x3BB;&#x3B5;&#x3C5;&#x3B8;&#x3C9;&#x3BD;.</span>&mdash;&mdash;<font class="sc">Parmenides</font>.</p>
+
+  <p>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, <a name="footnotetag509"
+  href="#footnote509"><sup>[509]</sup></a><span title="Ek t�s Panos t�s Aiguptou gegen�menos" class="grk"
+  >&#x395;&#x3BA; &#x3C4;&#x3B7;&#x3C2; &#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B3;&#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;</span>;
+  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 <a
+  name="footnotetag510" href="#footnote510"><sup>[510]</sup></a>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.</p>
+
+  <p>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 C�sarea, 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 <a
+  name="footnotetag511" href="#footnote511"><sup>[511]</sup></a>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 <a name="footnotetag512"
+  href="#footnote512"><sup>[512]</sup></a>histories. Such were the writings
+  of Sanchoniathon, Berosus, Nicholaus Damascenus, Mocus, Mnaseas,
+  Hieronymus �gyptius, Apion, Manethon: from whom Abydenus, Apollodorus,
+  Asclepiades, Artapanus, Philastrius, borrowed largely. We are beholden to
+  Clemens<a name="footnotetag513" href="#footnote513"><sup>[513]</sup></a>,
+  and Eusebius, for many evidences from writers, long since lost; even
+  Eustathius and Tzetzes have resources, which are now no more.</p>
+
+  <p>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. <a name="footnotetag514"
+  href="#footnote514"><sup>[514]</sup></a><span title="Alla par allois sullexamenos, monon para t�n soph�n Hell�n�n echein ouden, peniai sophias kai aporiai sunoikount�n." class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3B1; &#x3C0;&#x3B1;&#x3C1;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C3;&#x3C5;&#x3BB;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C3;&#x3BF;&#x3C6;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD; <ins
+  class="correction" title="'&epsilon;&chi;&iota;&epsilon;&nu;', with a transpose mark over the '&iota;&epsilon;', in original"
+  >&#x3B5;&#x3C7;&#x3B5;&#x3B9;&#x3BD;</ins>
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;, &#x3C0;&#x3B5;&#x3BD;&#x3B9;&#x1FB3;
+  &#x3C3;&#x3BF;&#x3C6;&#x3B9;&#x3B1;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF;&#x3C1;&#x3B9;&#x1FB3;
+  &#x3C3;&#x3C5;&#x3BD;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3C9;&#x3BD;.</span>
+  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 <a name="footnotetag515"
+  href="#footnote515"><sup>[515]</sup></a>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. <a name="footnotetag516"
+  href="#footnote516"><sup>[516]</sup></a><span title="Plat�n de, ho dok�n t�n Hell�n�n soph�tatos gegen�sthai, eis pos�n phluarian ech�r�sen." class="grk"
+  >&#x3A0;&#x3BB;&#x3B1;&#x3C4;&#x3C9;&#x3BD; &#x3B4;&#x3B5;, &#x1F41;
+  &#x3B4;&#x3BF;&#x3BA;&#x3C9;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x3C3;&#x3BF;&#x3C6;&#x3C9;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3B9;&#x3C2; &#x3C0;&#x3BF;&#x3C3;&#x3B7;&#x3BD;
+  &#x3C6;&#x3BB;&#x3C5;&#x3B1;&#x3C1;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B5;&#x3C7;&#x3C9;&#x3C1;&#x3B7;&#x3C3;&#x3B5;&#x3BD;.</span> Yet all
+  the rites of the Helladians, as well as their Gods and Heroes, were
+  imported from the <a name="footnotetag517"
+  href="#footnote517"><sup>[517]</sup></a>east: and chiefly from <a
+  name="footnotetag518" href="#footnote518"><sup>[518]</sup></a>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.</p>
+
+  <p>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 <a
+  name="footnotetag519" href="#footnote519"><sup>[519]</sup></a><span
+  title="Barbaroi" class="grk"
+  >&#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;</span>, 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.</p>
+
+  <p>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<a name="footnotetag520"
+  href="#footnote520"><sup>[520]</sup></a> �ra 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 <a name="footnotetag521"
+  href="#footnote521"><sup>[521]</sup></a>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 <a name="footnotetag522"
+  href="#footnote522"><sup>[522]</sup></a>Athens. There are not the least
+  grounds to surmise that any single record existed. The names of the
+  Olympic victors from Cor&#339;bus, 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 <a name="footnotetag523"
+  href="#footnote523"><sup>[523]</sup></a>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<a name="footnotetag524"
+  href="#footnote524"><sup>[524]</sup></a> 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. <a name="footnotetag525"
+  href="#footnote525"><sup>[525]</sup></a>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 <a
+  name="footnotetag526" href="#footnote526"><sup>[526]</sup></a>allegory.
+  They went so far as to deem inquiry a <a name="footnotetag527"
+  href="#footnote527"><sup>[527]</sup></a>crime, and thus precluded the
+  only means by which the truth could be obtained.</p>
+
+  <p>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 <a name="footnotetag528"
+  href="#footnote528"><sup>[528]</sup></a>Argos; and that Pelusium of Egypt
+  had a name of Grecian <a name="footnotetag529"
+  href="#footnote529"><sup>[529]</sup></a>original. They, too, built Sais,
+  in the same <a name="footnotetag530"
+  href="#footnote530"><sup>[530]</sup></a>country: and the city of the Sun,
+  styled Heliopolis, owed its origin to an <a name="footnotetag531"
+  href="#footnote531"><sup>[531]</sup></a>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 <a name="footnotetag532"
+  href="#footnote532"><sup>[532]</sup></a>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 <a
+  name="footnotetag533"
+  href="#footnote533"><sup>[533]</sup></a>embarrassed.</p>
+
+  <p>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. <a name="footnotetag534"
+  href="#footnote534"><sup>[534]</sup></a>Hecat�us, of Miletus,
+  acknowledges, <i>that the traditions of the Greeks were as ridiculous as
+  they were numerous</i>: <a name="footnotetag535"
+  href="#footnote535"><sup>[535]</sup></a>and Philo confesses <i>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</i>. Plato<a name="footnotetag536"
+  href="#footnote536"><sup>[536]</sup></a> owned <i>that the most genuine
+  helps to philosophy were borrowed from those who by the Greeks were
+  styled barbarous</i>: and <a name="footnotetag537"
+  href="#footnote537"><sup>[537]</sup></a>Jamblichus gives the true reason
+  for the preference. <i>The Helladians</i>, says this writer, <i>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.</i>
+  They are represented in the same light by Theophilus: <a
+  name="footnotetag538" href="#footnote538"><sup>[538]</sup></a>he says,
+  <i>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</i>. Hence Tatianus says, with great
+  truth, <a name="footnotetag539"
+  href="#footnote539"><sup>[539]</sup></a><i>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</i>.</p>
+
+  <p>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. <a
+  name="footnotetag540" href="#footnote540"><sup>[540]</sup></a><i>Some of
+  these nations</i>, says this judicious writer, <i>the Grecians have
+  called Sac�, and others Massaget�, 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 Massaget�, 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</i>. In
+  another place, speaking of India, he says, that it was very difficult to
+  arrive at the truth: <i>for the <a name="footnotetag541"
+  href="#footnote541"><sup>[541]</sup></a>writers, who must necessarily be
+  appealed to, were in continual opposition, and contradicted one another.
+  And how</i>, says Strabo, <i>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?</i> In another place<a
+  name="footnotetag542" href="#footnote542"><sup>[542]</sup></a> 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, <a name="footnotetag543"
+  href="#footnote543"><sup>[543]</sup></a><i>that the greatest abuses of
+  true knowledge came from them. I insist</i>, says this learned father,
+  <i>that we owe to Orpheus, Homer, and Hesiod, the fictitious names and
+  genealogies of the Pagan D�mons, 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.</i></p>
+
+  <p>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 <a name="footnotetag544"
+  href="#footnote544"><sup>[544]</sup></a>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 <a name="footnotetag545"
+  href="#footnote545"><sup>[545]</sup></a>Pha�nnis, <a
+  name="footnotetag546" href="#footnote546"><sup>[546]</sup></a>Ph�mono�,
+  and B�o. The last of these mentions Olen, as the inventor of verse, and
+  the most antient priest of Ph&#339;bus.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag547" href="#footnote547"><sup>[547]</sup></a><span title="�l�n d' hos geneto pr�tos Phoiboio proph�tes," class="grk">&#x3A9;&#x3BB;&#x3B7;&#x3BD; &#x3B4;' &#x1F41;&#x3C2; &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3B9;&#x3BF; &#x3C0;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B5;&#x3C2;,</span></p>
+      <p><span title="Pr�tos d' archai�n epe�n techn�sat' aoidan." class="grk">&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3B4;' &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3C9;&#x3BD; &#x3B5;&#x3C0;&#x3B5;&#x3C9;&#x3BD; &#x3C4;&#x3B5;&#x3C7;&#x3BD;&#x3C9;&#x3C3;&#x3B1;&#x3C4;' &#x3B1;&#x3BF;&#x3B9;&#x3B4;&#x3B1;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>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 <a name="footnotetag548"
+  href="#footnote548"><sup>[548]</sup></a>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: <a name="footnotetag549"
+  href="#footnote549"><sup>[549]</sup></a><span title="Phusei gar Hell�nes neotropoi&mdash;Hell�sin atalaip�ros t�s al�theias z�t�sis." class="grk"
+  >&#x3A6;&#x3C5;&#x3C3;&#x3B5;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3BD;&#x3B5;&#x3BF;&#x3C4;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3B9;&mdash;&#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C4;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3C0;&#x3C9;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B6;&#x3B7;&#x3C4;&#x3B7;&#x3C3;&#x3B9;&#x3C2;.</span> <i>The
+  Grecians</i>, says Jamblichus, <i>are naturally led by novelty: The
+  investigation of truth is too fatiguing for a Grecian</i>. From these
+  antient hymns and misconstrued terms <a name="footnotetag550"
+  href="#footnote550"><sup>[550]</sup></a>Pherecydes of Syrus planned his
+  history of the Gods: which, there is reason to think, was the source of
+  much error.</p>
+
+  <p>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 <a name="footnotetag551"
+  href="#footnote551"><sup>[551]</sup></a>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 <a name="footnotetag552"
+  href="#footnote552"><sup>[552]</sup></a>Assyrius, <i>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.</i> 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 <a
+  name="footnotetag553"
+  href="#footnote553"><sup>[553]</sup></a>pretensions. Josephus in
+  particular takes notice of their early claim; but cannot allow it: <a
+  name="footnotetag554"
+  href="#footnote554"><sup>[554]</sup></a><i>They</i>, says this learned
+  historian, <i>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</i>. 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, <i>that the <a name="footnotetag555"
+  href="#footnote555"><sup>[555]</sup></a>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</i>.</p>
+
+  <p>Notwithstanding this deficiency, they pretended to give a list of
+  Argive princes, of which twenty preceded the war of <a
+  name="footnotetag556" href="#footnote556"><sup>[556]</sup></a>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 <a name="footnotetag557"
+  href="#footnote557"><sup>[557]</sup></a>Theseus and the Argonauts. Among
+  those, who have given the list of the Argive kings, is <a
+  name="footnotetag558" href="#footnote558"><sup>[558]</sup></a>Tatianus
+  Assyrius, who advises every person of sense, when he meets with these
+  high pretensions, to consider attentively, <i>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</i>. 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, <a
+  name="footnotetag559" href="#footnote559"><sup>[559]</sup></a>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
+  �schylus 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. <a name="footnotetag560"
+  href="#footnote560"><sup>[560]</sup></a><span title="All' �gnoeito te�s ho eniautos para tois Hell�sin, h�s kai alla plei�." class="grk"
+  >&#x391;&#x3BB;&#x3BB;'
+  &#x3B7;&#x3B3;&#x3BD;&#x3BF;&#x3B5;&#x3B9;&#x3C4;&#x3BF;
+  &#x3C4;&#x3B5;&#x3C9;&#x3C2; &#x1F41;
+  &#x3B5;&#x3BD;&#x3B9;&#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3C9;.</span></p>
+
+  <p>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 <a
+  name="footnotetag561"
+  href="#footnote561"><sup>[561]</sup></a>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 <span
+  title="Meilichos" class="grk"
+  >&#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3BF;&#x3C2;</span> and
+  <span title="Meilichios" class="grk"
+  >&#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;</span>,
+  <i>sweet and gentle</i>, 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. <a name="footnotetag562"
+  href="#footnote562"><sup>[562]</sup></a>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 <a
+  name="footnotetag563"
+  href="#footnote563"><sup>[563]</sup></a>mistaken.</p>
+
+  <p>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.</p>
+
+  <p>Thus much I have been obliged to premise: as our knowledge must come
+  through the hands of the <a name="footnotetag564"
+  href="#footnote564"><sup>[564]</sup></a>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h3>SOME NECESSARY</h3>
+
+<h2>RULES AND OBSERVATIONS</h2>
+
+<h4>IN RESPECT TO</h4>
+
+<h3>ETYMOLOGICAL INQUIRIES;</h3>
+
+<h4>AND FOR</h4>
+
+<h3>THE BETTER UNDERSTANDING THE MYTHOLOGY<br />
+OF GREECE.</h3>
+
+  <p>We must never deduce the etymology of an Egyptian or oriental term
+  from the Greek language. Eustathius well observes, <span title="Ei barbaron to onoma ou chr� z�tein Hell�nik�n etumologian autou." class="grk"
+  >&#x395;&#x3B9; &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF; &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1; &#x3BF;&#x3C5;
+  &#x3C7;&#x3C1;&#x3B7; &#x3B6;&#x3B7;&#x3C4;&#x3B5;&#x3B9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3BA;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C4;&#x3C5;&#x3BC;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;.</span></p>
+
+  <p>We should recur to the Doric manner of expression, as being nearest to
+  the original.</p>
+
+  <p>The Greeks adopted all foreign history: and supposed it to have been
+  of their own country.</p>
+
+  <p>They mistook temples for Deities, and places for persons.</p>
+
+  <p>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.</p>
+
+  <p>They constantly mistook titles for names; and from these titles
+  multiplied their Deities and Heroes.</p>
+
+  <p>All terms of relation between the Deities to be disregarded.</p>
+
+  <p>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.</p>
+
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag565" href="#footnote565"><sup>[565]</sup></a>O! pater, O! genitor, O! sanguen diis oriundum.</p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag566" href="#footnote566"><sup>[566]</sup></a>Cum veter occubuit Priamus sub marte Pelasgo.</p>
+    </div>
+  </div>
+  <p>So mentis, and not mens, was the true nominative to mentis, menti,
+  mentem; as we may learn from the same author:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag567" href="#footnote567"><sup>[567]</sup></a>Istic est de sole sumptus ignis, isque mentis est.</p>
+    </div>
+  </div>
+  <p>In like manner Plebes was the nominative to Plebi and Plebem.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Deficit alma Ceres, nec plebes pane potitur.</p>
+      <p class="i16">Lucilius.</p>
+    </div>
+  </div>
+  <p>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 �sculapius, 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.</p>
+
+  <p>I have observed before, that the Grecians in foreign words often
+  changed the Nu final to Sigma. For Keren, they wrote <span title="Keras" class="grk"
+  >&#x39A;&#x3B5;&#x3C1;&#x3B1;&#x3C2;</span>; for Cohen, <span
+  title="K��s" class="grk">&#x39A;&#x3C9;&#x3B7;&#x3C2;</span>; for Athon,
+  <span title="Ath�s" class="grk">&#x391;&#x3B8;&#x3C9;&#x3C2;</span>; for
+  Boun, <span title="Bous" class="grk">&#x392;&#x3BF;&#x3C5;&#x3C2;</span>;
+  for Sain, <span title="Sa�s" class="grk"
+  >&#x3A3;&#x3B1;&#x3CA;&#x3C2;</span>.</p>
+
+  <p>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 <span title="tith�nai" class="grk"
+  >&#x3C4;&#x3B9;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;</span>, or nurses.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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.</p>
+
+  <p>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 Celt�:
+  and there is still an interval, not very much inferior to the former,
+  before we arrive at the �ra of the language to which he applies.</p>
+
+  <p>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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>A</h4>
+
+<h3>SHORT ACCOUNT</h3>
+
+<h4>OF THE</h4>
+
+<h2>HELLADIANS,</h2>
+
+<h4>AND THEIR ORIGIN;</h4>
+
+<h4><i>In order to obviate some Objections.</i></h4>
+
+  <p>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<a
+  name="footnotetag568" href="#footnote568"><sup>[568]</sup></a>, 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 <span title="Barbaroi" class="grk"
+  >&#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;</span>, 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
+  <span title="Barbaroi" class="grk"
+  >&#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;</span>.</p>
+
+  <p><span title="Hekataios men oun ho Mil�sios peri t�s Peloponn�sou ph�sin, hoti pro t�n Hell�n�n �ik�san aut�n Barbaroi; schedon de ti kai h� sumpasa Hellas katoikia Barbar�n hup�rxato to palaion" class="grk"
+  >&#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD; &#x1F41;
+  &#x39C;&#x3B9;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3A0;&#x3B5;&#x3BB;&#x3BF;&#x3C0;&#x3BF;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;&#x3BD;, &#x1F41;&#x3C4;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x1FF3;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3BD;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;&#x387;
+  &#x3C3;&#x3C7;&#x3B5;&#x3B4;&#x3BF;&#x3BD; &#x3B4;&#x3B5; &#x3C4;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F21;
+  &#x3C3;&#x3C5;&#x3BC;&#x3C0;&#x3B1;&#x3C3;&#x3B1;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BA;&#x3B9;&#x3B1;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3BE;&#x3B1;&#x3C4;&#x3BF; &#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;</span>. Strabo. l. 7.
+  p. 321.</p>
+
+  <p><span title="Eisi de h�m�n archaioteroi Barbaroi" class="grk"
+  >&#x395;&#x3B9;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x1F21;&#x3BC;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3B9;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;</span>. Plato in
+  Cratylo. vol. 1. p. 425.</p>
+
+  <p><span title="Palai t�s nun kaloumen�s Hellados Barbaroi ta polla �ik�san." class="grk"
+  >&#x3A0;&#x3B1;&#x3BB;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3BD;&#x3C5;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3BF;&#x3C2;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9; &#x3C4;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;
+  &#x1FF3;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;.</span> Pausanias. l. 1. p.
+  100.</p>
+
+  <p><span title="Arkadian Barbaroi �ik�san" class="grk"
+  >&#x391;&#x3C1;&#x3BA;&#x3B1;&#x3B4;&#x3B9;&#x3B1;&#x3BD;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;
+  &#x1FF3;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;</span>. Scholia Apollonii
+  Rhod. l. 3. v. 461.</p>
+
+  <p>Diodorus mentions, <span title="Ath�naious&mdash;apoikous Sa�t�n t�n ex Aiguptou" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C2;&mdash;&#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3C2;
+  &#x3A3;&#x3B1;&#x3CA;&#x3C4;&#x3C9;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B5;&#x3BE;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;</span>. l. 1. p.
+  24.</p>
+
+  <p>Again&mdash;<span title="Genomenai de kai t�n h�gemon�n tinas Aiguptious para tois Ath�naiois" class="grk"
+  >&#x393;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3C9;&#x3BD;
+  &#x1F21;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B1;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;</span>.
+  ibidem.</p>
+
+  <p>Africanus having spoken of the Egyptian rites, says, <span title="Hoti te Ath�naious t�n aut�n Aiguptiois apolauein eikos �n, apoikous ekein�n aponooumenous, h�s phasin alloi te, kai en t�i Trikar�n�i Theopompos" class="grk"
+  >&#x1F49;&#x3C4;&#x3B9; &#x3C4;&#x3B5;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BB;&#x3B1;&#x3C5;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BA;&#x3BF;&#x3C2; &#x3B7;&#x3BD;,
+  &#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BD;&#x3BF;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C5;&#x3C2;,
+  &#x1F61;&#x3C2; &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9; &#x3C4;&#x3B5;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x3C4;&#x1FF3;
+  &#x3A4;&#x3C1;&#x3B9;&#x3BA;&#x3B1;&#x3C1;&#x3B7;&#x3BD;&#x1FF3;
+  &#x398;&#x3B5;&#x3BF;&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3BF;&#x3C2;</span>.
+  Apud Euseb. Pr�p. Evan. l. x. c. x. p. 491.</p>
+
+  <p>Concerning persons from Egypt.</p>
+
+  <p><span title="Kekrops, Aiguptios �n, duo gl�ssas �pistato" class="grk"
+  >&#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C8;,
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C9;&#x3BD;, &#x3B4;&#x3C5;&#x3BF;
+  &#x3B3;&#x3BB;&#x3C9;&#x3C3;&#x3C3;&#x3B1;&#x3C2;
+  &#x3B7;&#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;</span>. Cedrenus
+  p. 82.</p>
+
+  <p><span title="Kekrops, Aiguptios to genos, �ikise tas Ath�nas" class="grk"
+  >&#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C8;,
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C4;&#x3BF; &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2;,
+  &#x1FF3;&#x3BA;&#x3B9;&#x3C3;&#x3B5; &#x3C4;&#x3B1;&#x3C2;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3C2;</span>. Scholia Aristoph.
+  Pluti.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="H�sde apo Sae�s pole�s Aiguptias," class="grk">&#x1F69;&#x3C3;&#x3B4;&#x3B5; &#x3B1;&#x3C0;&#x3BF; &#x3A3;&#x3B1;&#x3B5;&#x3C9;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3C9;&#x3C2; &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3B1;&#x3C2;,</span></p>
+      <p><span title="Meta ton kata �gugon kataklusmon ekeinon," class="grk">&#x39C;&#x3B5;&#x3C4;&#x3B1; &#x3C4;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3A9;&#x3B3;&#x3C5;&#x3B3;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3BA;&#x3BB;&#x3C5;&#x3C3;&#x3BC;&#x3BF;&#x3BD; &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3BD;,</span></p>
+      <p><span title="Ho Kekrops paregegonen Ath�nais t�s Hellados." class="grk">&#x1F49; &#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C8; &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3B5;&#x3BD; &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3C2; &#x3C4;&#x3B7;&#x3C2; &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3BF;&#x3C2;.</span> J. Tzetzes. Chil. v. hist. 18.</p>
+    </div>
+  </div>
+  <p><span title="Kekrops, Aiguptios to genos, �ik�se tas Ath�nas" class="grk"
+  >&#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C8;,
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C4;&#x3BF; &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2;,
+  &#x1FF3;&#x3BA;&#x3B7;&#x3C3;&#x3B5; &#x3C4;&#x3B1;&#x3C2;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3C2;</span>. Suidas.</p>
+
+  <p>Pausanias mentions <span title="Lelega aphikomenon ex Aiguptou" class="grk"
+  >&#x39B;&#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3B1;
+  &#x3B1;&#x3C6;&#x3B9;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BE;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;</span>. l. 1. p.
+  95.</p>
+
+  <p>Erectheus from Egypt. <span title="Kai ton Erechthea legousi to genos Aiguption onta." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x395;&#x3C1;&#x3B5;&#x3C7;&#x3B8;&#x3B5;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3C4;&#x3BF;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BF;&#x3BD;&#x3C4;&#x3B1;.</span> Diodorus. l. 1. p. 25.</p>
+
+  <p>Triptolemus from thence, who had been the companion of Osiris.
+  Diodorus. l. 1. p. 17. He gave the Athenians laws. Porphyry mentions
+  <span title="T�n Ath�n�isi nomothet�n Triptolemon." class="grk"
+  >&#x3A4;&#x3C9;&#x3BD; &#x391;&#x3B8;&#x3B7;&#x3BD;&#x1FC3;&#x3C3;&#x3B9;
+  &#x3BD;&#x3BF;&#x3BC;&#x3BF;&#x3B8;&#x3B5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3A4;&#x3C1;&#x3B9;&#x3C0;&#x3C4;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3BF;&#x3BD;.</span>
+  Abstinent. l. 4. p. 431.</p>
+
+  <p>It is said, that Danaus was a native of the city Chemmis; from whence
+  he made his expedition to Greece. <span title="Danaos Chemmit�s." class="grk"
+  >&#x394;&#x3B1;&#x3BD;&#x3B1;&#x3BF;&#x3C2;
+  &#x3A7;&#x3B5;&#x3BC;&#x3BC;&#x3B9;&#x3C4;&#x3B7;&#x3C2;.</span>
+  Herodotus. l. 2. c. 91.</p>
+
+  <p>Navem primus ex �gypto Danaus advexit. Pliny. l. 7. c. 56. He brought
+  a colony with him. <span title="Legousi de tous peri Danaon horm�thentas homoi�s ekeithen" class="grk"
+  >&#x39B;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x394;&#x3B1;&#x3BD;&#x3B1;&#x3BF;&#x3BD;
+  &#x1F41;&#x3C1;&#x3BC;&#x3B7;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C2;
+  &#x1F41;&#x3BC;&#x3BF;&#x3B9;&#x3C9;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3B8;&#x3B5;&#x3BD;</span>, scil. <span
+  title="ex Aiguptou." class="grk">&#x3B5;&#x3BE;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;.</span>
+  Diodorus. l. 1. p. 24.</p>
+
+  <p>All the heads of the Dorian race from Egypt. <span title="Phainoiato an eontes hoi t�n D�rie�n h�gemones Aiguptioi ithagenees." class="grk"
+  >&#x3A6;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3B9;&#x3B1;&#x3C4;&#x3BF;
+  &#x3B1;&#x3BD; &#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x1F41;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x394;&#x3C9;&#x3C1;&#x3B9;&#x3B5;&#x3C9;&#x3BD;
+  &#x1F21;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B9;&#x3B8;&#x3B1;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3B5;&#x3C2;.</span>
+  Herodotus. l. 6. c. 53.</p>
+
+  <p>The Laced�monians 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. <span title="H�s de ho Perse�n logos legetai, autos ho Perseus e�n Assurios egeneto Hell�n." class="grk"
+  >&#x1F69;&#x3C2; &#x3B4;&#x3B5; &#x1F41;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B5;&#x3C9;&#x3BD;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x1F41;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B5;&#x3C5;&#x3C2; &#x3B5;&#x3C9;&#x3BD;
+  &#x391;&#x3C3;&#x3C3;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;.</span> Herodotus. l. 6. c. 54.</p>
+
+  <p>It is said of Cadmus, that he came originally from Egypt, in company
+  with Ph&#339;nix. <span title="Kadmos kai Phoinix apo Th�b�n t�n Aigupti�n." class="grk"
+  >&#x39A;&#x3B1;&#x3B4;&#x3BC;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BE; &#x3B1;&#x3C0;&#x3BF;
+  &#x398;&#x3B7;&#x3B2;&#x3C9;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;.</span>
+  Euseb. Chron. p. 15.</p>
+
+  <p>Eusebius in another place mentions the arrival of Cadmus with a
+  company of Sa�t�. They founded Athens, the principal city of Greece: also
+  Thebes in B&#339;otia. 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 Sa�t�: <span title="Pl�n t�n metoik�sant�n husteron ekei Sa�t�n, kai katoik�sant�n t�n t�s Hellados m�tropolin Ath�nas, kai tas Th�bas. Sid�ni�n gar houtoi apoikoi ek Kadmou tou Ag�noros." class="grk"
+  >&#x3A0;&#x3BB;&#x3B7;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B5;&#x3C4;&#x3BF;&#x3B9;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F51;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9; &#x3A3;&#x3B1;&#x3CA;&#x3C4;&#x3C9;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B7;&#x3BD; &#x3C4;&#x3B7;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B7;&#x3C4;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BD;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B1;&#x3C2; &#x398;&#x3B7;&#x3B2;&#x3B1;&#x3C2;.
+  &#x3A3;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3B9; &#x3B5;&#x3BA;
+  &#x39A;&#x3B1;&#x3B4;&#x3BC;&#x3BF;&#x3C5; &#x3C4;&#x3BF;&#x3C5;
+  &#x391;&#x3B3;&#x3B7;&#x3BD;&#x3BF;&#x3C1;&#x3BF;&#x3C2;.</span> Chron.
+  p. 14. The antient Athenians worshipped Isis: and were in their looks,
+  and in their manners particularly like the Egyptians. <span title="Kai tais ideais, kai tois �thesin homoiotatous einai tois Aiguptiois." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3B1;&#x3B9;&#x3C2;
+  &#x3B9;&#x3B4;&#x3B5;&#x3B1;&#x3B9;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3B7;&#x3B8;&#x3B5;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F41;&#x3BC;&#x3BF;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;.</span>
+  The whole of their polity was plainly borrowed from that country. Diod.
+  Sic. l. 1: p. 24, 25, 26.</p>
+
+  <p>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.</p>
+
+  <p>This is not unlike the account given by the Scholiast upon Lycophron
+  concerning Cecrops: from whence the legend may receive some light. <span
+  title="Elth�n ar' (ho Kekrops) apo Sae�s pole�s Aiguptou tas Ath�nas sun�ikise. Sa�s de kat' Aiguptious h� Ath�na legetai, h�s ph�sin Charax." class="grk"
+  >&#x395;&#x3BB;&#x3B8;&#x3C9;&#x3BD; &#x3B1;&#x3C1;' (&#x1F41;
+  &#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C8;) &#x3B1;&#x3C0;&#x3BF;
+  &#x3A3;&#x3B1;&#x3B5;&#x3C9;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3C9;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3C4;&#x3B1;&#x3C2; &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3C3;&#x3C5;&#x3BD;&#x1FF3;&#x3BA;&#x3B9;&#x3C3;&#x3B5;.
+  &#x3A3;&#x3B1;&#x3CA;&#x3C2; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3C4;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x1F21; &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9;, &#x1F61;&#x3C2;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x3A7;&#x3B1;&#x3C1;&#x3B1;&#x3BE;.</span> Lycoph. v. 111. Schol.</p>
+
+  <p>Hence it is, that almost the whole of the mythology of Greece is
+  borrowed from Egypt. <span title="Katholou de, ph�si, tous Hell�nas exidiasesthai tous epiphanestatous Aigupti�n H�r�as te, kai Theous." class="grk"
+  >&#x39A;&#x3B1;&#x3B8;&#x3BF;&#x3BB;&#x3BF;&#x3C5; &#x3B4;&#x3B5;,
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;, &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BE;&#x3B9;&#x3B4;&#x3B9;&#x3B1;&#x3C3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;
+  &#x1F29;&#x3C1;&#x3C9;&#x3B1;&#x3C2; &#x3C4;&#x3B5;,
+  &#x3BA;&#x3B1;&#x3B9; &#x398;&#x3B5;&#x3BF;&#x3C5;&#x3C2;.</span>
+  Diodorus. l. 1. p. 20. All their rites and ceremonies were from the same
+  quarter.</p>
+
+  <p><span title="Pan�gurias de ara, kai pompas, kai prosag�gas pr�toi anthr�p�n Aiguptioi eisin, hoi poi�samenoi, kai para tout�n Hell�nes memath�kasi." class="grk"
+  >&#x3A0;&#x3B1;&#x3BD;&#x3B7;&#x3B3;&#x3C5;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B4;&#x3B5; &#x3B1;&#x3C1;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3C9;&#x3B3;&#x3B1;&#x3C2;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3B9;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3C9;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;, &#x1F41;&#x3B9;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3BC;&#x3B5;&#x3BC;&#x3B1;&#x3B8;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9;.</span>
+  Herod. l. 3. c. 58.</p>
+
+  <p><span title="Epeita chronou pollou dielthontos, eputhonto (hoi Hell�nes) ek t�s Aiguptou apikomena ta ounomata t�n The�n." class="grk"
+  >&#x395;&#x3C0;&#x3B5;&#x3B9;&#x3C4;&#x3B1;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BB;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3C0;&#x3C5;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF; (&#x1F41;&#x3B9;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;) &#x3B5;&#x3BA;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B1;&#x3C0;&#x3B9;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;
+  &#x3C4;&#x3B1; &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x398;&#x3B5;&#x3C9;&#x3BD;.</span> Herod. l. 2.
+  c. 52. See also l. 2. c. 4.</p>
+
+  <p><span title="Kai panta ta ounomata t�n The�n ex Aiguptou el�luthe es t�n Hellada." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3C4;&#x3B1;
+  &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3B5;&#x3BE;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B5;&#x3BB;&#x3B7;&#x3BB;&#x3C5;&#x3B8;&#x3B5; &#x3B5;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD; &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B1;.</span>
+  Herod. l. 2. c. 50. Hence it is said that the Corybantes, with their
+  mother Comba, came and settled at Athens: <span title="Komb�s heptatokou meta m�teros." class="grk"
+  >&#x39A;&#x3BF;&#x3BC;&#x3B2;&#x3B7;&#x3C2;
+  &#x1F11;&#x3C0;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BA;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;
+  &#x3BC;&#x3B7;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;.</span> Nonni Dionys.
+  l. 13. And that the priests at Athens, styled Eumolpid�, 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. <span
+  title="Hell�si gar d� Melampous estin, ho ex�g�samenos tou Dionusou onoma, kai t�n Thusian, kai t�n pomp�n tou phallou." class="grk"
+  >&#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x3B4;&#x3B7;
+  &#x39C;&#x3B5;&#x3BB;&#x3B1;&#x3BC;&#x3C0;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;, &#x1F41;
+  &#x3B5;&#x3BE;&#x3B7;&#x3B3;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C5;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD; &#x398;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B7;&#x3BD; &#x3C4;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C5;.</span> 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.</p>
+
+  <p>To the same purpose may be consulted Lucian de Suri� De�. <span
+  title="Pr�toi m�n anthr�p�n Aiguptioi ktl." class="grk"
+  >&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3B9; &#x3BC;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3C9;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3BA;&#x3C4;&#x3BB;.</span> 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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>A</h4>
+
+<h1>NEW SYSTEM</h1>
+
+<h4>OR AN</h4>
+
+<h2>ANALYSIS</h2>
+
+<h4>OF</h4>
+
+<h3>ANTIENT MYTHOLOGY.</h3>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>OF</h4>
+
+<h1>ANTIENT WORSHIP,</h1>
+
+<h4>AND OF</h4>
+
+<h2>ETYMOLOGICAL TRUTHS</h2>
+
+<h4>THENCE DEDUCIBLE:</h4>
+
+<h3>EXEMPLIFIED IN THE NAMES OF CITIES, LAKES, AND RIVERS.</h3>
+
+<blockquote class="b1">
+
+  <p><span title="Esti pou kai potamois tim�, � kat' �pheleian, h�sper Aiguptiois pros ton Neilon, � kata kallos, h�s Thettalois pros P�neion, � kata megethos, h�s Skuthais pros ton Istron, � kata muthon, h�s Ait�lois pros ton Achel�on." class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3C0;&#x3BF;&#x3C5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3B9;&#x3BC;&#x3B7;, &#x3B7; &#x3BA;&#x3B1;&#x3C4;'
+  &#x3C9;&#x3C6;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3B1;&#x3BD;,
+  &#x1F61;&#x3C3;&#x3C0;&#x3B5;&#x3C1;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x39D;&#x3B5;&#x3B9;&#x3BB;&#x3BF;&#x3BD;, &#x3B7;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C2;,
+  &#x1F61;&#x3C2;
+  &#x398;&#x3B5;&#x3C4;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3A0;&#x3B7;&#x3BD;&#x3B5;&#x3B9;&#x3BF;&#x3BD;, &#x3B7;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B5;&#x3B8;&#x3BF;&#x3C2;, &#x1F61;&#x3C2;
+  &#x3A3;&#x3BA;&#x3C5;&#x3B8;&#x3B1;&#x3B9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x399;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3BD;, &#x3B7;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3BC;&#x3C5;&#x3B8;&#x3BF;&#x3BD;,
+  &#x1F61;&#x3C2; &#x391;&#x3B9;&#x3C4;&#x3C9;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x391;&#x3C7;&#x3B5;&#x3BB;&#x3C9;&#x3BF;&#x3BD;.</span>&mdash;&mdash;<font
+  class="sc">Max. Tyrius.</font> Dissert. viii. p. 81.</p>
+
+</blockquote>
+
+  <p>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 ph�nomena, 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: <a name="footnotetag569"
+  href="#footnote569"><sup>[569]</sup></a><span title="Gumnois gar posi diexiasin anthrakian, kai spodian megal�n." class="grk"
+  >&#x393;&#x3C5;&#x3BC;&#x3BD;&#x3BF;&#x3B9;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C0;&#x3BF;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BE;&#x3B9;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3B1;&#x3BA;&#x3B9;&#x3B1;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C3;&#x3C0;&#x3BF;&#x3B4;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B7;&#x3BD;.</span> <i>The priests,
+  with their feet naked, walked over a large quantity of live coals and
+  cinders</i>. 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag570" href="#footnote570"><sup>[570]</sup></a>Summe De�m, magni custos Soractis, Apollo,</p>
+      <p>Quem primi colimus; cui pineus ardor acervo</p>
+      <p>Pascitur, et medium freti pietate per ignem</p>
+      <p>Cultores mult� premimus vestigia prun�;</p>
+      <p>Da, Pater.</p>
+    </div>
+  </div>
+  <p>The temple is said to have been founded on account of a pestilential
+  <a name="footnotetag571" href="#footnote571"><sup>[571]</sup></a>vapour,
+  which arose from a cavern; and to which some shepherds were conducted by
+  (<span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>) 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 <i>Fer-En, ignis, vel
+  Solis fons</i>, from something peculiar either in its rites or situation.
+  I accordingly find, that there was a sacred fountain, whose waters were
+  styled Aqu� Ferentin�,&mdash;cui numen etiam, et divinus cultus tributus
+  <a name="footnotetag572" href="#footnote572"><sup>[572]</sup></a>fuit.
+  Here was a grove, equally sacred, mentioned by <a name="footnotetag573"
+  href="#footnote573"><sup>[573]</sup></a> 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 Feri� Latin�. The fountain, which ran through
+  the grove, arose at the foot of mount <a name="footnotetag574"
+  href="#footnote574"><sup>[574]</sup></a>Albanus, and afterwards formed
+  many <a name="footnotetag575"
+  href="#footnote575"><sup>[575]</sup></a>pools.</p>
+
+  <p>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: <a name="footnotetag576"
+  href="#footnote576"><sup>[576]</sup></a><span title="Sebontai potamous t�n pant�n malista" class="grk"
+  >&#x3A3;&#x3B5;&#x3B2;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;</span>: <i>Of all
+  things in nature they reverence rivers most</i>. 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.
+  <i>Other nations</i>, says <a name="footnotetag577"
+  href="#footnote577"><sup>[577]</sup></a>Athanasius, <i>reverenced rivers
+  and fountains; but, above all people in the world, the Egyptians held
+  them in the highest honour, and esteemed them as divine.</i> Julius
+  Firmicus gives the same account of them. <a name="footnotetag578"
+  href="#footnote578"><sup>[578]</sup></a>�gyptii aqu� 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:</p>
+
+<p class="center" style="margin-top: 2em;"><a name="footnotetag579" href="#footnote579"><sup>[579]</sup></a>Vascani� in Hispani�<br />
+FONTI DIVINO.</p>
+
+  <p>How much it prevailed among the Romans we learn from Seneca. <a
+  name="footnotetag580" href="#footnote580"><sup>[580]</sup></a>Magnorum
+  fluviorum capita veneramur&mdash;coluntur aquarum calentium fontes; et
+  qu�dam stagna, qu� 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. <span title="H� kr�n�" class="grk"
+  >&#x1F29; &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B7;</span> <a
+  name="footnotetag581" href="#footnote581"><sup>[581]</sup></a><span
+  title="kaleitai tou h�liou." class="grk"
+  >&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5; &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;.</span> <i>It
+  was named the fountain of the Sun.</i> 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 <a name="footnotetag582"
+  href="#footnote582"><sup>[582]</sup></a>Vitruvius, that it was a
+  medicinal spring, and of a strong vitriolic nature. The Corinthians had
+  in their Acropolis a <a name="footnotetag583"
+  href="#footnote583"><sup>[583]</sup></a>Pirene, of the same purport as
+  Virena, just mentioned. It was a beautiful fountain sacred to Apollo,
+  whose <a name="footnotetag584"
+  href="#footnote584"><sup>[584]</sup></a>image was at the head of the
+  water within a sacred inclosure.</p>
+
+  <p>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 Pyren�i. It is undoubtedly a
+  compound of <a name="footnotetag585"
+  href="#footnote585"><sup>[585]</sup></a>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, <a
+  name="footnotetag586" href="#footnote586"><sup>[586]</sup></a><span
+  title="Ta men or� dia to sumbeb�kos kl�th�nai Pur�naia." class="grk"
+  >&#x3A4;&#x3B1; &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C1;&#x3B7;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF;
+  &#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3B5;&#x3B2;&#x3B7;&#x3BA;&#x3BF;&#x3C2;
+  &#x3BA;&#x3BB;&#x3B7;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;
+  &#x3A0;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3B1;.</span> <i>That
+  the mountains from hence had the name of Pyren�i.</i> Mount �tna 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 �tna. 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: <a
+  name="footnotetag587" href="#footnote587"><sup>[587]</sup></a><span
+  title="Kai t�n nun ousan Aitn�n ekt�santo, pro toutou kaloumen�n Enn�sian" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD; &#x3BD;&#x3C5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3BD;
+  &#x391;&#x3B9;&#x3C4;&#x3BD;&#x3B7;&#x3BD;
+  &#x3B5;&#x3BA;&#x3C4;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;,
+  &#x3C0;&#x3C1;&#x3BF; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;
+  &#x395;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3B1;&#x3BD;</span>. Strabo
+  expresses the name Innesa, and informs us, more precisely, that the upper
+  part of the mountain was so called, <span title="Oi de" class="grk"
+  >&#x39F;&#x3B9; &#x3B4;&#x3B5;</span> <a name="footnotetag588"
+  href="#footnote588"><sup>[588]</sup></a><span title="Aitnaioi parach�r�santes t�n Inn�san kaloumen�n, t�s Aitn�s orein�n, h�ik�san." class="grk"
+  >&#x391;&#x3B9;&#x3C4;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3C7;&#x3C9;&#x3C1;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD; &#x399;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;,
+  &#x3C4;&#x3B7;&#x3C2; &#x391;&#x3B9;&#x3C4;&#x3BD;&#x3B7;&#x3C2;
+  &#x3BF;&#x3C1;&#x3B5;&#x3B9;&#x3BD;&#x3B7;&#x3BD;,
+  &#x1FA1;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;.</span> <i>Upon this, the
+  people, withdrawing themselves, went and occupied the upper part of Mount
+  �tna, which was called Innesa.</i> 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,
+  <a name="footnotetag589" href="#footnote589"><sup>[589]</sup></a><span
+  title="Inussos, polis Aiguptou" class="grk"
+  >&#x399;&#x3BD;&#x3C5;&#x3C3;&#x3C3;&#x3BF;&#x3C2;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;</span>: but
+  Herodotus, <a name="footnotetag590"
+  href="#footnote590"><sup>[590]</sup></a>from whom he borrows, renders it
+  I�nis. It would have been more truly rendered Doric� I�nis; 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 <a
+  name="footnotetag591" href="#footnote591"><sup>[591]</sup></a>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 <a
+  name="footnotetag592" href="#footnote592"><sup>[592]</sup></a>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 <a name="footnotetag593"
+  href="#footnote593"><sup>[593]</sup></a>Isaiah. <i>For his princes were
+  at Zoan, and his ambassadors came to Hanes</i>. The name of each of these
+  cities, on account of the similarity of worship, has by the Greeks been
+  translated <a name="footnotetag594"
+  href="#footnote594"><sup>[594]</sup></a>Heliopolis; which has caused
+  great confusion in the history of Egypt. The latter of the two was the
+  I�nis, or <span title="Ianisos" class="grk"
+  >&#x399;&#x3B1;&#x3BD;&#x3B9;&#x3C3;&#x3BF;&#x3C2;</span>, 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. <a name="footnotetag595"
+  href="#footnote595"><sup>[595]</sup></a>Cette ville presque ens�velie
+  sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nomm� Matarea,
+  conserve dans les g�ographies Arabes le nom d'Ainsiems ou du fontain du
+  Soleil. A like account is given by Egmont and <a name="footnotetag596"
+  href="#footnote596"><sup>[596]</sup></a>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: <a
+  name="footnotetag597" href="#footnote597"><sup>[597]</sup></a>proinde ab
+  ipsis ipse D�mon <span lang="he" title="HNAS" ><bdo
+  dir="rtl">&#x5D4;&#x5E0;&#x5D0;&#x5E1;</bdo></span> vocatur. Hence they
+  have abolished Hanes: but the name Ain El Cham, of the same purport, they
+  have suffered to remain.</p>
+
+  <p>I have before taken notice of an objection liable to be made from a
+  supposition, that if Hanes signified <i>the fountain of light</i>, 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,
+  <span title="Akkar�n" class="grk"
+  >&#x391;&#x3BA;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;</span>, 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
+  <span title="sunedrion" class="grk"
+  >&#x3C3;&#x3C5;&#x3BD;&#x3B5;&#x3B4;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span>
+  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 <a name="footnotetag598"
+  href="#footnote598"><sup>[598]</sup></a>common. The learned Michaelis has
+  taken notice of this <a name="footnotetag599"
+  href="#footnote599"><sup>[599]</sup></a>fatal attachment, and speaks of
+  it as a strange illusion. He says, that <i>it is the reigning influenza,
+  to which all are liable, who make the Hebrew their principal study</i>.
+  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
+  <span title="Zeus Ain�sios" class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2;
+  &#x391;&#x3B9;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C2;</span>. The
+  Scholiast upon Apollonius Rhodius mentions his temple, and terms it <a
+  name="footnotetag600" href="#footnote600"><sup>[600]</sup></a><span
+  title="Dios Ain�siou hieron ou mn�moneuei kai Le�n en peripl�i, kai D�mosthen�s en limesi" class="grk"
+  >&#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x391;&#x3B9;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C5;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3BF;&#x3C5;
+  &#x3BC;&#x3BD;&#x3B7;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C5;&#x3B5;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x39B;&#x3B5;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C0;&#x3BB;&#x1FF3;, &#x3BA;&#x3B1;&#x3B9;
+  &#x394;&#x3B7;&#x3BC;&#x3BF;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3B7;&#x3C2;
+  &#x3B5;&#x3BD; &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3C3;&#x3B9;</span>. It is
+  also taken notice of by Strabo, who speaks of a mountain Hanes, where the
+  temple stood. <a name="footnotetag601"
+  href="#footnote601"><sup>[601]</sup></a><span title="Megiston de oros en aut�i Ainos" class="grk"
+  >&#x39C;&#x3B5;&#x3B3;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C2; &#x3B5;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x1FC3;
+  &#x391;&#x3B9;&#x3BD;&#x3BF;&#x3C2;</span> (lege <span title="Ain�s" class="grk"
+  >&#x391;&#x3B9;&#x3BD;&#x3B7;&#x3C2;</span>) <span title="en h�i to tou Dios Ain�siou hieron" class="grk"
+  >&#x3B5;&#x3BD; &#x1FA1; &#x3C4;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x391;&#x3B9;&#x3BD;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C5;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;</span>. 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 <span title="Ain�ios" class="grk"
+  >&#x391;&#x3B9;&#x3BD;&#x3B7;&#x3B9;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Enth' hoig' euchesth�n Ain�i�i hupsimedonti." class="grk">&#x395;&#x3BD;&#x3B8;' &#x1F41;&#x3B9;&#x3B3;' &#x3B5;&#x3C5;&#x3C7;&#x3B5;&#x3C3;&#x3B8;&#x3B7;&#x3BD; &#x391;&#x3B9;&#x3BD;&#x3B7;&#x3B9;&#x1FF3; &#x1F51;&#x3C8;&#x3B9;&#x3BC;&#x3B5;&#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>Aine�us, 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 <a name="footnotetag602"
+  href="#footnote602"><sup>[602]</sup></a>Ouranus, and Dionusus: and went
+  so far as to give him a creative <a name="footnotetag603"
+  href="#footnote603"><sup>[603]</sup></a>power, and to deduce all things
+  from him. The Grecians from Phanes formed <span title="Phanaios" class="grk"
+  >&#x3A6;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>, which they
+  gave as a title both to <a name="footnotetag604"
+  href="#footnote604"><sup>[604]</sup></a>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 <a name="footnotetag605"
+  href="#footnote605"><sup>[605]</sup></a>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 Aqu� Pisan�. Cuma in Campania was
+  certainly denominated from Chum, heat, on account of its soil, and
+  situation. Its medicinal <a name="footnotetag606"
+  href="#footnote606"><sup>[606]</sup></a>waters are well known; which were
+  called Aqu� Cuman�. 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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag607" href="#footnote607"><sup>[607]</sup></a>Qualis apud Cumas locus est, montemque Vesevum,</p>
+      <p>Oppleti calidis ubi fumant fontibus auctus.</p>
+    </div>
+  </div>
+  <p>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 <a
+  name="footnotetag608" href="#footnote608"><sup>[608]</sup></a>Babylonia.
+  As Cuma was properly Cuman; so Bai� was Baian; and Alba near mount
+  Albanus<a name="footnotetag609" href="#footnote609"><sup>[609]</sup></a>,
+  Alban: for the Romans often dropped the n final. Pisa, so celebrated in
+  Elis, was originally Pisan, of the same purport as the Aqu� Pisan� above.
+  It was so called from a sacred fountain, to which only the name can be
+  primarily applicable: and we are assured by Strabo <a
+  name="footnotetag610" href="#footnote610"><sup>[610]</sup></a><span
+  title="T�n kr�n�n Pisan eir�sthai" class="grk">&#x3A4;&#x3B7;&#x3BD;
+  &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B7;&#x3BD;
+  &#x3A0;&#x3B9;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;</span>, 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 Therm� Ones�; and are mentioned by Strabo, as <a
+  name="footnotetag611" href="#footnote611"><sup>[611]</sup></a><span
+  title="Therma kallista potim�tatou hudatos" class="grk"
+  >&#x398;&#x3B5;&#x3C1;&#x3BC;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>. 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 Ana�s; 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. <a name="footnotetag612"
+  href="#footnote612"><sup>[612]</sup></a><span title="Peri Arb�la de esti kai D�m�trias polis; eith' h� tou naphtha p�g�, kai ta pura" class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x391;&#x3C1;&#x3B2;&#x3B7;&#x3BB;&#x3B1;
+  &#x3B4;&#x3B5; &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;&#x387; &#x3B5;&#x3B9;&#x3B8;'
+  &#x1F21; &#x3C4;&#x3BF;&#x3C5; &#x3BD;&#x3B1;&#x3C6;&#x3B8;&#x3B1;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B7;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B1;
+  &#x3C0;&#x3C5;&#x3C1;&#x3B1;</span> (or <span title="pureia" class="grk"
+  >&#x3C0;&#x3C5;&#x3C1;&#x3B5;&#x3B9;&#x3B1;</span>) <span title="kai to t�s Anaias hieron." class="grk"
+  >&#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3BD;&#x3B1;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;.</span></p>
+
+  <p>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 <span title="hagnos" class="grk"
+  >&#x1F01;&#x3B3;&#x3BD;&#x3BF;&#x3C2;</span> of the Greeks, which
+  signified any thing pure and clean; purus sive castus. Hence was derived
+  <span title="hagneion, p�gaion; hagnaion, katharon; hagn�, kathara" class="grk"
+  >&#x1F01;&#x3B3;&#x3BD;&#x3B5;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3C0;&#x3B7;&#x3B3;&#x3B1;&#x3B9;&#x3BF;&#x3BD;&#x387;
+  &#x1F01;&#x3B3;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C1;&#x3BF;&#x3BD;&#x387;
+  &#x1F01;&#x3B3;&#x3BD;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C1;&#x3B1;</span>: as we may learn from
+  Hesychius. Pausanias styles the fountain <a name="footnotetag613"
+  href="#footnote613"><sup>[613]</sup></a>Hagno: but it was originally
+  Hagnon, the fountain of the Sun: hence we learn in another place of
+  Hesychius, <span title="hagnopoleisthai, to hupo h�liou theresthai." class="grk"
+  >&#x1F01;&#x3B3;&#x3BD;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3C4;&#x3BF; &#x1F51;&#x3C0;&#x3BF;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;
+  &#x3B8;&#x3B5;&#x3C1;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;.</span> 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 <a name="footnotetag614"
+  href="#footnote614"><sup>[614]</sup></a>Gnatia:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i8">Dein Gnatia Nymphis</p>
+      <p>Iratis extructa dedit risumque, jocumque;</p>
+      <p>Dum flammis sine thura liquescere limine sacro</p>
+      <p>Persuadere cupit.</p>
+    </div>
+  </div>
+  <p>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. <a name="footnotetag615"
+  href="#footnote615"><sup>[615]</sup></a>Reperitur apud auctores in
+  Salentino oppido Egnati�, 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 <a name="footnotetag616"
+  href="#footnote616"><sup>[616]</sup></a><span title="Tous de Salentinous Kr�t�n apoikous phasi" class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C2; &#x3B4;&#x3B5;
+  &#x3A3;&#x3B1;&#x3BB;&#x3B5;&#x3BD;&#x3C4;&#x3B9;&#x3BD;&#x3BF;&#x3C5;&#x3C2;
+  &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;</span>. 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<a name="footnotetag617"
+  href="#footnote617"><sup>[617]</sup></a>: <span title="�koun de kai Phoinikes peri pasan men Sikelian" class="grk"
+  >&#x3A9;&#x3BA;&#x3BF;&#x3C5;&#x3BD; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B5;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C0;&#x3B1;&#x3C3;&#x3B1;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BD;
+  &#x3A3;&#x3B9;&#x3BA;&#x3B5;&#x3BB;&#x3B9;&#x3B1;&#x3BD;</span>. 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.</p>
+
+  <p>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 <span title="M�tis" class="grk"
+  >&#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2;</span>, Meetis.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag618" href="#footnote618"><sup>[618]</sup></a><span title="Kai M�tis pr�tos genet�r, kai Er�s poluterp�s." class="grk">&#x39A;&#x3B1;&#x3B9; &#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3C9;&#x3C1;, &#x3BA;&#x3B1;&#x3B9; &#x395;&#x3C1;&#x3C9;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3C0;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>We learn from <a name="footnotetag619"
+  href="#footnote619"><sup>[619]</sup></a>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 <a name="footnotetag620"
+  href="#footnote620"><sup>[620]</sup></a>Messenia. Instances to our
+  purpose from Greece will accrue continually in the course of our
+  work.</p>
+
+  <p>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. <a
+  name="footnotetag621"
+  href="#footnote621"><sup>[621]</sup></a><i>Some</i>, says he, <i>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 Branchid�</i>. He adds,<a
+  name="footnotetag622" href="#footnote622"><sup>[622]</sup></a> <i>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</i>. 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 <a name="footnotetag623"
+  href="#footnote623"><sup>[623]</sup></a>Anelon: An-El-On, Fons Dei Solis.
+  Halesus is composed of well-known titles of the same God.</p>
+
+  <p>Delos was famed for its oracle; and for a fountain sacred to the
+  prophetic Deity. It was called <a name="footnotetag624"
+  href="#footnote624"><sup>[624]</sup></a>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 <a name="footnotetag625"
+  href="#footnote625"><sup>[625]</sup></a>Chim�ra; 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<a name="footnotetag626"
+  href="#footnote626"><sup>[626]</sup></a>. Flagrat in Phaselitide Mons
+  Chim�ra, et quidem immortali diebus, et noctibus flamm�. Chim�ra is a
+  compound of Cham-Ur, the name of the Deity, whose altar stood towards the
+  top of the <a name="footnotetag627"
+  href="#footnote627"><sup>[627]</sup></a>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 <i>ignis
+  cavitas</i>, sive <i>Vulcani domus</i>, 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, C�sarea, and Tyana: and all the country about it abounded with
+  fiery <a name="footnotetag628"
+  href="#footnote628"><sup>[628]</sup></a>eruptions. But the most
+  satisfactory idea of this mountain may be obtained from coins, which were
+  struck in its vicinity; and particularly <a name="footnotetag629"
+  href="#footnote629"><sup>[629]</sup></a>describe it, both as an hollow
+  and an inflamed mountain.</p>
+
+  <p>In Thrace was a region called P�onia, which seems to have had its name
+  from P'Eon, the God of light<a name="footnotetag630"
+  href="#footnote630"><sup>[630]</sup></a>. 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 <a name="footnotetag631"
+  href="#footnote631"><sup>[631]</sup></a>adoration.</p>
+
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag632" href="#footnote632"><sup>[632]</sup></a>Denique flammicomo devoti pectora Soli</p>
+      <p>Vitam agitant.</p>
+    </div>
+  </div>
+  <p>Similar to Emesa was Edessa, or more properly Adesa, so named from
+  Hades, the God of light. The emperor Julian styles the region&mdash;<span
+  title="Hieron ex ai�nos t�i H�li�i" class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3B5;&#x3BE;
+  &#x3B1;&#x3B9;&#x3C9;&#x3BD;&#x3BF;&#x3C2; &#x3C4;&#x1FF3;
+  &#x1F29;&#x3BB;&#x3B9;&#x1FF3;</span> <a name="footnotetag633"
+  href="#footnote633"><sup>[633]</sup></a><span title="Ch�rion" class="grk"
+  >&#x3A7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span>. This city was also,
+  from its worship, styled <a name="footnotetag634"
+  href="#footnote634"><sup>[634]</sup></a>Ur, Urhoe, and Urcho�; which last
+  was probably the name of the <a name="footnotetag635"
+  href="#footnote635"><sup>[635]</sup></a>temple.</p>
+
+  <p>There were many places called Arsene, Arsine, Arsino�, Arsiana. These
+  were all the same name, only varied in different countries; and they were
+  consequently of the same purport. Arsino� 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; <a name="footnotetag636"
+  href="#footnote636"><sup>[636]</sup></a><span title="Arsino� polis en Suriai, epi boun�i keimen�. apo de tou bounou kr�nas ereugetai pleionas&mdash;aph' h�n h� polis �nomastai." class="grk"
+  >&#x391;&#x3C1;&#x3C3;&#x3B9;&#x3BD;&#x3BF;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2; &#x3B5;&#x3BD;
+  &#x3A3;&#x3C5;&#x3C1;&#x3B9;&#x1FB3;, &#x3B5;&#x3C0;&#x3B9;
+  &#x3B2;&#x3BF;&#x3C5;&#x3BD;&#x1FF3;
+  &#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B7;. &#x3B1;&#x3C0;&#x3BF;
+  &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3C5;
+  &#x3B2;&#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3C5;
+  &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3BF;&#x3BD;&#x3B1;&#x3C2;&mdash;&#x3B1;&#x3C6;'
+  &#x1F61;&#x3BD; &#x1F21; &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x3C9;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3B1;&#x3B9;.</span>
+  <i>Arsino� is a city in Syria, situated upon a rising ground, out of
+  which issue many streams: from hence the city had its name</i>. Arsine
+  and Arsiana in Babylonia had <a name="footnotetag637"
+  href="#footnote637"><sup>[637]</sup></a>fountains of bitumen. Arsene in
+  Armenia was a nitrous lake: <a name="footnotetag638"
+  href="#footnote638"><sup>[638]</sup></a><span title="Ars�n� lim�n&mdash;nitritis" class="grk"
+  >&#x391;&#x3C1;&#x3C3;&#x3B7;&#x3BD;&#x3B7;
+  &#x3BB;&#x3B9;&#x3BC;&#x3B7;&#x3BD;&mdash;&#x3BD;&#x3B9;&#x3C4;&#x3C1;&#x3B9;&#x3C4;&#x3B9;&#x3C2;</span>.
+  Near Arsino�, upon the Red Sea, were hot streams of bitter <a
+  name="footnotetag639" href="#footnote639"><sup>[639]</sup></a>waters; and
+  Arsino� near <a name="footnotetag640"
+  href="#footnote640"><sup>[640]</sup></a>Ephesus had waters equally
+  bitter.</p>
+
+  <p>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 <a name="footnotetag641"
+  href="#footnote641"><sup>[641]</sup></a>literati; but <a
+  name="footnotetag642" href="#footnote642"><sup>[642]</sup></a>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 <a name="footnotetag643"
+  href="#footnote643"><sup>[643]</sup></a>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 <a name="footnotetag644"
+  href="#footnote644"><sup>[644]</sup></a>Lydia. There were certainly
+  people styled Hyrcani; and a large plain called Campus Hyrcanus <a
+  name="footnotetag645" href="#footnote645"><sup>[645]</sup></a> in the
+  same part of the world. It seems to have been a part of that parched and
+  burning region called <span title="katakekaumen�" class="grk"
+  >&#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3BA;&#x3B5;&#x3BA;&#x3B1;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;</span>,
+  so named from the fires with which it abounded. It was near Hierapolis,
+  Caroura, and Fossa Charonea; all famed for fire.</p>
+
+  <p>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
+  <span title="drumos Orkunios" class="grk"
+  >&#x3B4;&#x3C1;&#x3C5;&#x3BC;&#x3BF;&#x3C2;
+  &#x39F;&#x3C1;&#x3BA;&#x3C5;&#x3BD;&#x3B9;&#x3BF;&#x3C2;</span>, or the
+  forest of <a name="footnotetag646"
+  href="#footnote646"><sup>[646]</sup></a>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 <a name="footnotetag647"
+  href="#footnote647"><sup>[647]</sup></a>Tridentini, and at the foot of it
+  a city of the same <a name="footnotetag648"
+  href="#footnote648"><sup>[648]</sup></a>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<a
+  name="footnotetag649" href="#footnote649"><sup>[649]</sup></a> 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<a name="footnotetag650" href="#footnote650"><sup>[650]</sup></a>
+  burning: and, conformably to this notion, it is still distinguished by
+  the name of the great <a name="footnotetag651"
+  href="#footnote651"><sup>[651]</sup></a>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 <span
+  title="Orkunia" class="grk"
+  >&#x39F;&#x3C1;&#x3BA;&#x3C5;&#x3BD;&#x3B9;&#x3B1;</span> was so named
+  from Or-cun, the God of that element.</p>
+
+  <p>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 <a name="footnotetag652"
+  href="#footnote652"><sup>[652]</sup></a>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 <a
+  name="footnotetag653" href="#footnote653"><sup>[653]</sup></a>cities.
+  Some of that antient and sacred nation, the Hyperboreans, are said by
+  Posidonius to have taken up their residence in these parts. <a
+  name="footnotetag654" href="#footnote654"><sup>[654]</sup></a><span
+  title="Tous Huperboreous&mdash;oikein peri tas Alpeis t�s Italias." class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C2;
+  &#x1F59;&#x3C0;&#x3B5;&#x3C1;&#x3B2;&#x3BF;&#x3C1;&#x3B5;&#x3BF;&#x3C5;&#x3C2;&mdash;&#x3BF;&#x3B9;&#x3BA;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x391;&#x3BB;&#x3C0;&#x3B5;&#x3B9;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x399;&#x3C4;&#x3B1;&#x3BB;&#x3B9;&#x3B1;&#x3C2;.</span> Here inhabited
+  the Taurini: and one of the chief cities was Comus. Strabo styles the
+  country the land of <a name="footnotetag655"
+  href="#footnote655"><sup>[655]</sup></a>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. <a name="footnotetag656"
+  href="#footnote656"><sup>[656]</sup></a>Pars Suevorum et Isidi
+  sacrificat: unde causa et origo peregrino sacro, parum comperi; nisi quod
+  signum ipsum in modum Liburn� figuratum docet advectam religionem. The
+  ship of Isis was also reverenced at Rome: and is marked in the <a
+  name="footnotetag657" href="#footnote657"><sup>[657]</sup></a>calendar
+  for the month of March. From whence the mystery was derived, we may learn
+  from <a name="footnotetag658"
+  href="#footnote658"><sup>[658]</sup></a>Fulgentius. Navigium Isidis
+  �gyptus colit. Hence we find, that the whole of it came from Egypt. The
+  like is shewn by <a name="footnotetag659"
+  href="#footnote659"><sup>[659]</sup></a>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 Od�natus, 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, <a name="footnotetag660"
+  href="#footnote660"><sup>[660]</sup></a><i>He also</i> (Solomon) <i>built
+  Tadmor in the wilderness</i>. The Grecian name Palmyra, probably of two
+  thousand years standing, is novel to a native Arab.</p>
+
+  <p>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.</p>
+
+  <div class="figcenter" style="width:100%;">
+      <a href="images/Pl_1.png"><img width="100%" src="images/Pl_1.png"
+      alt="Plate I" /></a>
+    <h4>Pl. I. <i>Mons Arg�us Ex Numism Tyanorum et C�sariensium</i></h4>
+  </div>
+  <br clear="all" />
+<hr class="full" />
+
+<h4>OF</h4>
+
+<h2>WORSHIP PAID AT CAVERNS;</h2>
+
+<h4>AND OF</h4>
+
+<h2>THE ADORATION OF FIRE</h2>
+
+<h4>IN THE</h4>
+
+<h3>FIRST AGES.</h3>
+
+  <p>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: <a
+  name="footnotetag661" href="#footnote661"><sup>[661]</sup></a><span
+  title="Sp�laia toinun kai antra t�n palaiotat�n, prin kai naous epino�sai, theois aphosiount�n kai en Kr�t�i men Kour�t�n Dii, en Arkadiai de Sel�n�i, kai Pani en Lukei�i kai en Nax�i Dionus�i." class="grk"
+  >&#x3A3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3B1;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BD;&#x3C5;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3C9;&#x3BD;,
+  &#x3C0;&#x3C1;&#x3B9;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3B1;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BD;&#x3BF;&#x3B7;&#x3C3;&#x3B1;&#x3B9;,
+  &#x3B8;&#x3B5;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3C6;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3BD; &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x1FC3;
+  &#x3BC;&#x3B5;&#x3BD;
+  &#x39A;&#x3BF;&#x3C5;&#x3C1;&#x3B7;&#x3C4;&#x3C9;&#x3BD;
+  &#x394;&#x3B9;&#x3B9;, &#x3B5;&#x3BD;
+  &#x391;&#x3C1;&#x3BA;&#x3B1;&#x3B4;&#x3B9;&#x1FB3; &#x3B4;&#x3B5;
+  &#x3A3;&#x3B5;&#x3BB;&#x3B7;&#x3BD;&#x1FC3;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3A0;&#x3B1;&#x3BD;&#x3B9; &#x3B5;&#x3BD;
+  &#x39B;&#x3C5;&#x3BA;&#x3B5;&#x3B9;&#x1FF3; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x39D;&#x3B1;&#x3BE;&#x1FF3;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x1FF3;.</span> 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
+  <i>cavern</i>. Hence the Scholiast upon Lycophron interprets the words
+  <span title="par' antra" class="grk">&#x3C0;&#x3B1;&#x3C1;'
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3B1;</span> in the poet, <a
+  name="footnotetag662" href="#footnote662"><sup>[662]</sup></a><span
+  title="Tous es�tatous topous tou naou" class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C9;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C5;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x3BD;&#x3B1;&#x3BF;&#x3C5;</span>. <i>The cavern is the innermost place
+  of the temple</i>. Pausanias, speaking of a cavern in Phocis, says, that
+  it was particularly sacred to Aphrodite. <a name="footnotetag663"
+  href="#footnote663"><sup>[663]</sup></a><span title="Aphrodit� d' echei en sp�lai�i timas." class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3B7; &#x3B4;'
+  &#x3B5;&#x3C7;&#x3B5;&#x3B9; &#x3B5;&#x3BD;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x1FF3;
+  &#x3C4;&#x3B9;&#x3BC;&#x3B1;&#x3C2;.</span> <i>In this cavern divine
+  honours were paid to Aphrodite.</i> Parnassus was rendered holy for
+  nothing more than for these unpromising circumstances. <span
+  title="Hieroprep�s ho Parnassos, ech�n antra te kai alla ch�ria tim�mena te, kai, hagisteuomena." class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3C0;&#x3C1;&#x3B5;&#x3C0;&#x3B7;&#x3C2;
+  &#x1F41; &#x3A0;&#x3B1;&#x3C1;&#x3BD;&#x3B1;&#x3C3;&#x3C3;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3C7;&#x3C9;&#x3BD; &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3B1;
+  &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3B1; &#x3C4;&#x3B5;,
+  &#x3BA;&#x3B1;&#x3B9;,
+  &#x1F01;&#x3B3;&#x3B9;&#x3C3;&#x3C4;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;.</span><a
+  name="footnotetag664" href="#footnote664"><sup>[664]</sup></a> <i>The
+  mountain of Parnassus is a place of great reverence; having many caverns,
+  and other detached spots, highly honoured and sanctified</i>. At T�narus
+  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, <a name="footnotetag665"
+  href="#footnote665"><sup>[665]</sup></a><span title="Epi t�i akrai Naos eikasmenos sp�lai�i." class="grk"
+  >&#x395;&#x3C0;&#x3B9; &#x3C4;&#x1FC3; &#x3B1;&#x3BA;&#x3C1;&#x1FB3;
+  &#x39D;&#x3B1;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B9;&#x3BA;&#x3B1;&#x3C3;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x1FF3;.</span> <i>Upon the
+  top of the promontory stands a temple, in appearance like a cavern</i>.
+  The situation of Delphi seems to have been determined on account of a
+  mighty chasm in the hill, <a name="footnotetag666"
+  href="#footnote666"><sup>[666]</sup></a><span title="ontos chasmatos en t�i top�i" class="grk"
+  >&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C7;&#x3B1;&#x3C3;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x3C4;&#x1FF3; &#x3C4;&#x3BF;&#x3C0;&#x1FF3;</span>: and Apollo is said
+  to have chosen it for an oracular shrine, on account of the effluvia
+  which from thence proceeded.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag667" href="#footnote667"><sup>[667]</sup></a>Ut vidit P�an vastos telluris hiatus</p>
+      <p>Divinam spirare fidem, ventosque loquaces</p>
+      <p>Exhalare solum, sacris se condidit antris,</p>
+      <p>Incubuitque adyto: vates ibi factus Apollo.</p>
+    </div>
+  </div>
+  <p>Here also was the temple of the <a name="footnotetag668"
+  href="#footnote668"><sup>[668]</sup></a>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, <i>that it
+  was the most extraordinary of any which he ever beheld</i>. <a
+  name="footnotetag669" href="#footnote669"><sup>[669]</sup></a><span
+  title="Antron K�rukion sp�lai�n, h�n eidon, theas axion malista." class="grk"
+  >&#x391;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x39A;&#x3C9;&#x3C1;&#x3C5;&#x3BA;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3C9;&#x3BD;, &#x1F61;&#x3BD;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3BD;, &#x3B8;&#x3B5;&#x3B1;&#x3C2;
+  &#x3B1;&#x3BE;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;.</span> There were many
+  caves styled Corycian: one in Cilicia, mentioned by Stephanus Byzantinus
+  from Parthenius, who speaks of a city of the same name: <span title="Par' h�i to K�rukion antron Numph�n, axiagaston theama." class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;' &#x1F91; &#x3C4;&#x3BF;
+  &#x39A;&#x3C9;&#x3C1;&#x3C5;&#x3BA;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3C9;&#x3BD;,
+  &#x3B1;&#x3BE;&#x3B9;&#x3B1;&#x3B3;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B8;&#x3B5;&#x3B1;&#x3BC;&#x3B1;.</span> <i>Near which city was the
+  Corycian cavern, sacred to the nymphs, which afforded a sight the most
+  astonishing</i>. There was a place of this sort at <a
+  name="footnotetag670" href="#footnote670"><sup>[670]</sup></a>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 <a name="footnotetag671"
+  href="#footnote671"><sup>[671]</sup></a>Phrygia; and the chasm within its
+  precincts, out of which there issued a pestilential vapour. There was a
+  city of the same name in <a name="footnotetag672"
+  href="#footnote672"><sup>[672]</sup></a>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.</p>
+
+  <p>It has been observed, that the Greek term <span title="koilos" class="grk"
+  >&#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3BF;&#x3C2;</span>, hollow, was often
+  substituted for Co�lus, 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 Co�lus. It is mentioned by Maximus Tyrius in one of his
+  dissertations, and is here, as in many other instances, changed to <span
+  title="koilos" class="grk"
+  >&#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3BF;&#x3C2;</span>, hollow. The temple
+  was undoubtedly a cavern: but the name is to be understood in its
+  original acceptation, as Co�l, 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: <a
+  name="footnotetag673" href="#footnote673"><sup>[673]</sup></a><span
+  title="Esti de Atlas oros koilon, epieik�s hups�lon.&mdash;Touto Libu�n kai hieron, kai theos, kai horkos, kai agalma." class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5;
+  &#x391;&#x3C4;&#x3BB;&#x3B1;&#x3C2; &#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x3BA;&#x3BF;&#x3B9;&#x3BB;&#x3BF;&#x3BD;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3B5;&#x3B9;&#x3BA;&#x3C9;&#x3C2;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3BD;.&mdash;&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;
+  &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3C9;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F41;&#x3C1;&#x3BA;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;.</span> <i>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</i>. The cave in the mountain was certainly named Co-el,
+  the house of God; equivalent to C&#339;lus 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 Co�l, which the Romans rendered
+  Co�lu. They would have expressed it Coelus, or C&#339;lus; 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 <a name="footnotetag674"
+  href="#footnote674"><sup>[674]</sup></a>emperors, but especially of
+  Verus, Commodus, and Antoninus Pius.</p>
+
+  <div class="figcenter" style="width:60%;">
+      <a href="images/Pl_2.png"><img width="100%" src="images/Pl_2.png"
+      alt="Plate II" /></a>
+    <h4>Pl. II. <i>Temple of Mithras near Naki Rustan in Persia. Also
+    temples in the rock near the Plain of the Magi.</i> From Le Bruyn.</h4>
+  </div>
+  <p>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 <a name="footnotetag675"
+  href="#footnote675"><sup>[675]</sup></a>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 <span title="Hupaithra" class="grk"
+  >&#x1F59;&#x3C0;&#x3B1;&#x3B9;&#x3B8;&#x3C1;&#x3B1;</span>. 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 <a name="footnotetag676"
+  href="#footnote676"><sup>[676]</sup></a>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 <a name="footnotetag677"
+  href="#footnote677"><sup>[677]</sup></a>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 <a
+  name="footnotetag678" href="#footnote678"><sup>[678]</sup></a>K�mpfer, <a
+  name="footnotetag679" href="#footnote679"><sup>[679]</sup></a>Mandesloe,
+  <a name="footnotetag680" href="#footnote680"><sup>[680]</sup></a>Chardin,
+  and <a name="footnotetag681" href="#footnote681"><sup>[681]</sup></a>Le
+  Bruyn. They are likewise taken notice of by <a name="footnotetag682"
+  href="#footnote682"><sup>[682]</sup></a>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 <a name="footnotetag683"
+  href="#footnote683"><sup>[683]</sup></a>Petr� 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 <a name="footnotetag684"
+  href="#footnote684"><sup>[684]</sup></a>cavern. Justin Martyr speaks to
+  the same <a name="footnotetag685"
+  href="#footnote685"><sup>[685]</sup></a>purpose: and Lutatius Placidus
+  mentions that this mode of worship began among the Persians, <a
+  name="footnotetag686" href="#footnote686"><sup>[686]</sup></a>Pers� in
+  spel�is 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 <a
+  name="footnotetag687" href="#footnote687"><sup>[687]</sup></a>Cyrus, <a
+  name="footnotetag688" href="#footnote688"><sup>[688]</sup></a>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 <a name="footnotetag689"
+  href="#footnote689"><sup>[689]</sup></a>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<a name="footnotetag690"
+  href="#footnote690"><sup>[690]</sup></a>, 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 <span title="Ch�ra t�n Mag�n" class="grk"
+  >&#x3A7;&#x3C9;&#x3C1;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x39C;&#x3B1;&#x3B3;&#x3C9;&#x3BD;</span>, the region of the Magi.</p>
+
+  <p>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 <a name="footnotetag691"
+  href="#footnote691"><sup>[691]</sup></a>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.<a name="footnotetag692"
+  href="#footnote692"><sup>[692]</sup></a> Ista-char, or Esta-char is the
+  place or temple of Ista or Esta; who was the Hestia, <span title="Hestia" class="grk"
+  >&#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;</span>, of the Greeks, and Vesta of
+  the Romans. That the term originally related to fire we have the
+  authority of Petavius. <a name="footnotetag693"
+  href="#footnote693"><sup>[693]</sup></a>Hebra�c� lingu� <span lang="he"
+  title="ASH" ><bdo dir="rtl">&#x5D0;&#x5E9;</bdo></span> ignem significat,
+  Aram�� <span lang="he" title="ASHTA" ><bdo
+  dir="rtl">&#x5D0;&#x5E9;&#x5EA;&#x5D0;</bdo></span> qu� voce ignem a
+  No�mo vocatum Berosus prodidit: atque inde fortassis Gr�ci <span
+  title="Hestias" class="grk"
+  >&#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;&#x3C2;</span> originem deduxerunt.
+  Herbert, therefore, with great propriety, supposes the building to have
+  been the temple of <a name="footnotetag694"
+  href="#footnote694"><sup>[694]</sup></a>Anaia, or Ana�s; 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. <a name="footnotetag695"
+  href="#footnote695"><sup>[695]</sup></a><span title="Touto esti to pur, hoper Hestian ekalounto, kai esebonto en tois husterois chronois R�maioi." class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3BF; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C4;&#x3BF; &#x3C0;&#x3C5;&#x3C1;, &#x1F41;&#x3C0;&#x3B5;&#x3C1;
+  &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3BF;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3BD;&#x3C4;&#x3BF; &#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F51;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x3A1;&#x3C9;&#x3BC;&#x3B1;&#x3B9;&#x3BF;&#x3B9;.</span> This is farther
+  proved from a well known verse in Ovid.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag696" href="#footnote696"><sup>[696]</sup></a>Nec tu aliud Vestam, quam vivam intellige flammam.</p>
+    </div>
+  </div>
+  <p>Hyde renders the term after K�mpfer, 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 <a name="footnotetag697"
+  href="#footnote697"><sup>[697]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag698" href="#footnote698"><sup>[698]</sup></a><span title="Phukos hapan katephlexas, epei perikaieo puri" class="grk">&#x3A6;&#x3C5;&#x3BA;&#x3BF;&#x3C2; &#x1F01;&#x3C0;&#x3B1;&#x3BD; &#x3BA;&#x3B1;&#x3C4;&#x3B5;&#x3C6;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3C2;, &#x3B5;&#x3C0;&#x3B5;&#x3B9; &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3BA;&#x3B1;&#x3B9;&#x3B5;&#x3BF; &#x3C0;&#x3C5;&#x3C1;&#x3B9;</span>.</p>
+    </div>
+  </div>
+  <p>Upon this account it was called <a name="footnotetag699"
+  href="#footnote699"><sup>[699]</sup></a>Pirpile; and by the same poet
+  Histia, and Hestia, similar to the name above. <a name="footnotetag700"
+  href="#footnote700"><sup>[700]</sup></a><span title="Isti�, � n�s�n euesti�." class="grk"
+  >&#x399;&#x3C3;&#x3C4;&#x3B9;&#x3B7;, &#x3C9;
+  &#x3BD;&#x3B7;&#x3C3;&#x3C9;&#x3BD;
+  &#x3B5;&#x3C5;&#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3B7;.</span> The antient
+  Scyth� were worshippers of fire: and Herodotus describes them as devoted
+  to Histia<a name="footnotetag701"
+  href="#footnote701"><sup>[701]</sup></a>. <span title="Hilaskontas Histi�n men malista" class="grk"
+  >&#x1F39;&#x3BB;&#x3B1;&#x3C3;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3C2;
+  &#x1F39;&#x3C3;&#x3C4;&#x3B9;&#x3B7;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;</span>. 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<a name="footnotetag702"
+  href="#footnote702"><sup>[702]</sup></a>. <span title="Pur, despota, esthie" class="grk"
+  >&#x3A0;&#x3C5;&#x3C1;,
+  &#x3B4;&#x3B5;&#x3C3;&#x3C0;&#x3BF;&#x3C4;&#x3B1;,
+  &#x3B5;&#x3C3;&#x3B8;&#x3B9;&#x3B5;</span>. What he renders <span
+  title="esthie" class="grk">&#x3B5;&#x3C3;&#x3B8;&#x3B9;&#x3B5;</span>,
+  was undoubtedly <span title="Hestie" class="grk"
+  >&#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B5;</span>, Hestie, the name of the God
+  of fire. The address was, <span title="� Pur, despota, Hestie" class="grk"
+  >&#x3A9; &#x3A0;&#x3C5;&#x3C1;,
+  &#x3B4;&#x3B5;&#x3C3;&#x3C0;&#x3BF;&#x3C4;&#x3B1;,
+  &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B5;</span>: O mighty Lord of fire,
+  Hestius: which is changed to O Fire, come, and feed.</p>
+
+  <p>The island Cyprus was of old called <a name="footnotetag703"
+  href="#footnote703"><sup>[703]</sup></a>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 <a
+  name="footnotetag704" href="#footnote704"><sup>[704]</sup></a>temple. As
+  long as the former name prevailed, the inhabitants were styled Cerast�.
+  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 Cerast� related to a horn, fabled that they were turned into
+  bulls.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag705" href="#footnote705"><sup>[705]</sup></a> Atque illos gemino quondam quibus aspera cornu</p>
+      <p>Frons erat, unde etiam nomen traxere Cerast�.</p>
+    </div>
+  </div>
+  <p>There was a city of the same name in Eub&#339;a, expressed Carystus,
+  where the stone <a name="footnotetag706"
+  href="#footnote706"><sup>[706]</sup></a>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:
+  <a name="footnotetag707" href="#footnote707"><sup>[707]</sup></a>Carystos
+  aquas calentes habet, quas <span title="Ellopias" class="grk"
+  >&#x395;&#x3BB;&#x3BB;&#x3BF;&#x3C0;&#x3B9;&#x3B1;&#x3C2;</span> 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 <span title="Kuros" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>, Curos. He was worshipped all
+  over Syria; and one large province was hence named Curesta, and
+  Curestica, from <span title="Kur Hestos" class="grk"
+  >&#x39A;&#x3C5;&#x3C1; &#x1F19;&#x3C3;&#x3C4;&#x3BF;&#x3C2;</span>, Sol
+  Hestius.</p>
+
+  <p>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 <a
+  name="footnotetag708" href="#footnote708"><sup>[708]</sup></a>coals.</p>
+
+  <p>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 <a
+  name="footnotetag709" href="#footnote709"><sup>[709]</sup></a>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. <a name="footnotetag710"
+  href="#footnote710"><sup>[710]</sup></a>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.&mdash;Ita demum, exhaustis omnibus tormentis, sacris
+  imbuuntur. Many <a name="footnotetag711"
+  href="#footnote711"><sup>[711]</sup></a>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.</p>
+
+  <p>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. <a name="footnotetag712"
+  href="#footnote712"><sup>[712]</sup></a><i>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</i> Hou, <i>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</i>.</p>
+
+  <p><i>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</i>.&mdash;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.</p>
+
+  <div class="figcenter" style="width:60%;">
+      <a href="images/Pl_3.png"><img width="100%" src="images/Pl_3.png"
+      alt="Plate III" /></a>
+    <h4>Pl. III. Petra, Mithra or Temple of Mithras from Thevenot. Part
+    2.</h4>
+  </div>
+  <p>The reverence paid to caves and grottos arose from a notion that they
+  were a representation of the <a name="footnotetag713"
+  href="#footnote713"><sup>[713]</sup></a>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 <a name="footnotetag714"
+  href="#footnote714"><sup>[714]</sup></a>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 Achaimenid� 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.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>OF THE</h4>
+
+<h2>OMPHI,</h2>
+
+<h4>AND OF</h4>
+
+<h3>THE WORSHIP UPON HIGH PLACES.</h3>
+
+  <p>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 pr�ternatural 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 <a name="footnotetag715"
+  href="#footnote715"><sup>[715]</sup></a>Canaan. And, under the kings of
+  Israel and Judah, that the people <i>made their offerings in high
+  places</i>. We are particularly told of Pekah, the son of Remaliah, that
+  <i>he walked in the way of the <a name="footnotetag716"
+  href="#footnote716"><sup>[716]</sup></a> kings of Israel; yea, and made
+  his sons to pass through the fire, according to the abominations of the
+  heathen&mdash;and he sacrificed and burnt incense in the high places, and
+  on the hills, and under every green tree</i>. 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 <a name="footnotetag717"
+  href="#footnote717"><sup>[717]</sup></a> <i>the high places were not
+  taken away: the people still offered, and burnt incense on the high
+  places</i>. 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
+  <a name="footnotetag718" href="#footnote718"><sup>[718]</sup></a>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 <i>he
+  erected seven altars, and offered a bullock and a ram on every<a
+  name="footnotetag719" href="#footnote719"><sup>[719]</sup></a> altar</i>.
+  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<a name="footnotetag720"
+  href="#footnote720"><sup>[720]</sup></a> mountain. We are told by Strabo,
+  that the Persians always performed their worship upon hills<a
+  name="footnotetag721" href="#footnote721"><sup>[721]</sup></a>. <span
+  title="Persai toinun agalmata kai b�mous ouch hidruontai; Thuousi de en hups�l�i top�i, ton ouranon �goumenoi Dia." class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BD;&#x3C5;&#x3BD;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BF;&#x3C5;&#x3C7;
+  &#x1F31;&#x3B4;&#x3C1;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;&#x387;
+  &#x398;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5; &#x3B5;&#x3BD;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x1FF3; &#x3C4;&#x3BF;&#x3C0;&#x1FF3;,
+  &#x3C4;&#x3BF;&#x3BD; &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B7;&#x3B3;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;
+  &#x394;&#x3B9;&#x3B1;.</span></p>
+
+  <p>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&mdash;<a
+  name="footnotetag722" href="#footnote722"><sup>[722]</sup></a><span
+  title="Ethue t�i Strati�i Dii patrion thusian, epi orous hups�lou koruph�n meizona all�n epititheis." class="grk"
+  >&#x395;&#x3B8;&#x3C5;&#x3B5; &#x3C4;&#x1FF3;
+  &#x3A3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3B9;&#x1FF3; &#x394;&#x3B9;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C4;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3BD;, &#x3B5;&#x3C0;&#x3B9;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3C5;
+  &#x3BA;&#x3BF;&#x3C1;&#x3C5;&#x3C6;&#x3B7;&#x3BD;
+  &#x3BC;&#x3B5;&#x3B9;&#x3B6;&#x3BF;&#x3BD;&#x3B1;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C4;&#x3B9;&#x3B8;&#x3B5;&#x3B9;&#x3C2;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag723" href="#footnote723"><sup>[723]</sup></a>Tum vicina astris Ericino in vertice sedes</p>
+      <p>Fundatur Veneri Idali�: tumuloque Sacerdos,</p>
+      <p>Et lucus, late sacer, additur Anchiseo.</p>
+    </div>
+  </div>
+  <p>In Japan most of their temples at this day are constructed upon
+  eminences; and often upon the ascent of high mountains. They are all, <a
+  name="footnotetag724" href="#footnote724"><sup>[724]</sup></a>says
+  K�mpfer, 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.</p>
+
+  <p>This practice in early times was almost universal; and every <a
+  name="footnotetag725" href="#footnote725"><sup>[725]</sup></a>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 <span
+  title="omph�" class="grk">&#x3BF;&#x3BC;&#x3C6;&#x3B7;</span> by the
+  Greeks, and interpreted <a name="footnotetag726"
+  href="#footnote726"><sup>[726]</sup></a><span title="Theia kl�d�n" class="grk"
+  >&#x398;&#x3B5;&#x3B9;&#x3B1;
+  &#x3BA;&#x3BB;&#x3B7;&#x3B4;&#x3C9;&#x3BD;</span>, vox divina, being
+  esteemed a particular revelation from heaven. In short, they were looked
+  upon as the peculiar places where God delivered his oracles. Herm�us in
+  Plutarch expresses this term <span title="omphis" class="grk"
+  >&#x3BF;&#x3BC;&#x3C6;&#x3B9;&#x3C2;</span>, omphis; and says, that it
+  was the name of an Egyptian Deity: and he interprets it, I know not for
+  what reason, <a name="footnotetag727"
+  href="#footnote727"><sup>[727]</sup></a><span title="euerget�s" class="grk"
+  >&#x3B5;&#x3C5;&#x3B5;&#x3C1;&#x3B3;&#x3B5;&#x3C4;&#x3B7;&#x3C2;</span>.
+  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 <span title="Olumpos" class="grk"
+  >&#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3C2;</span>, Olympus; and
+  the mountain was called <span title="oros Olumpou" class="grk"
+  >&#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3C5;</span>. There were many
+  of this name. The Scholiast upon Apollonius reckons up <a
+  name="footnotetag728" href="#footnote728"><sup>[728]</sup></a>six: but
+  there were certainly more, besides a variety of places styled upon the
+  same account <a name="footnotetag729"
+  href="#footnote729"><sup>[729]</sup></a>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 <span title="omphalos" class="grk"
+  >&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;</span>, 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 <a name="footnotetag730"
+  href="#footnote730"><sup>[730]</sup></a><span title="mesomphala G�s manteia" class="grk"
+  >&#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B1;
+  &#x393;&#x3B7;&#x3C2;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;</span>: and Euripides
+  avers that it was the precise centre of the earth:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag731" href="#footnote731"><sup>[731]</sup></a><span title="Ont�s meson omphalon gas" class="grk">&#x39F;&#x3BD;&#x3C4;&#x3C9;&#x3C2; &#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3BD; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C2;</span></p>
+      <p class="i2"><span title="Phoibou katechei domos." class="grk">&#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3C5; &#x3BA;&#x3B1;&#x3C4;&#x3B5;&#x3C7;&#x3B5;&#x3B9; &#x3B4;&#x3BF;&#x3BC;&#x3BF;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>Livy, the historian, does not scruple to accede to this notion, and to
+  call it <a name="footnotetag732"
+  href="#footnote732"><sup>[732]</sup></a>umbilicum orbis terrarum. Strabo
+  speaks of it in this light, but with some hesitation. <a
+  name="footnotetag733" href="#footnote733"><sup>[733]</sup></a><span
+  title="T�s Hellados en mes�i P�S esti t�s sumpas�s&mdash;ENOMISTH� d� kai oikoumen�s; kai ekalesan t�s g�s OMPHALON" class="grk"
+  >&#x3A4;&#x3B7;&#x3C2; &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BD; &#x3BC;&#x3B5;&#x3C3;&#x1FF3; &#x3A0;&#x3A9;&#x3A3;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3C3;&#x3C5;&#x3BC;&#x3C0;&#x3B1;&#x3C3;&#x3B7;&#x3C2;&mdash;&#x395;&#x39D;&#x39F;&#x39C;&#x399;&#x3A3;&#x398;&#x397;
+  &#x3B4;&#x3B7; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3C2;&#x387;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C3;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2; &#x3B3;&#x3B7;&#x3C2;
+  &#x39F;&#x39C;&#x3A6;&#x391;&#x39B;&#x39F;&#x39D;</span>. Varro very
+  sensibly refutes this idle notion in some <a name="footnotetag734"
+  href="#footnote734"><sup>[734]</sup></a>strictures upon a passage in the
+  poet Manilius to the purpose above.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16">O, sancte Apollo,</p>
+      <p>Qui umbilicum certum terrarum obtines.</p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag735" href="#footnote735"><sup>[735]</sup></a><span title="Oute gar �n gai�s mesos omphalos, oude thalass�s." class="grk">&#x39F;&#x3C5;&#x3C4;&#x3B5; &#x3B3;&#x3B1;&#x3C1; &#x3B7;&#x3BD; &#x3B3;&#x3B1;&#x3B9;&#x3B7;&#x3C2; &#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3C2; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;, &#x3BF;&#x3C5;&#x3B4;&#x3B5; &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>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: <a name="footnotetag736"
+  href="#footnote736"><sup>[736]</sup></a><span title="Aigupt�n g� mes� t�s oikoumen�s" class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3C9;&#x3BD; &#x3B3;&#x3B7;
+  &#x3BC;&#x3B5;&#x3C3;&#x3B7; &#x3C4;&#x3B7;&#x3C2;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3C2;</span>.
+  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<a name="footnotetag737"
+  href="#footnote737"><sup>[737]</sup></a>. <span title="Ou porr� de estin ho kaloumenos Omphalos, Peloponn�sou de pas�s meson, ei d� ta onta eir�kasi." class="grk"
+  >&#x39F;&#x3C5; &#x3C0;&#x3BF;&#x3C1;&#x3C1;&#x3C9; &#x3B4;&#x3B5;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F41;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;,
+  &#x3A0;&#x3B5;&#x3BB;&#x3BF;&#x3C0;&#x3BF;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B5; &#x3C0;&#x3B1;&#x3C3;&#x3B7;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3BD;, &#x3B5;&#x3B9; &#x3B4;&#x3B7;
+  &#x3C4;&#x3B1; &#x3BF;&#x3BD;&#x3C4;&#x3B1;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9;.</span> <i>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</i>. At Enna in <a name="footnotetag738"
+  href="#footnote738"><sup>[738]</sup></a>Sicily was an Omphalus: and the
+  island of Calypso is represented by Homer as the umbilicus of the sea.
+  The Goddess resided&mdash;<a name="footnotetag739"
+  href="#footnote739"><sup>[739]</sup></a><span title="N�s�i en amphirut�i hothi t' omphalos esti thalass�s." class="grk"
+  >&#x39D;&#x3B7;&#x3C3;&#x1FF3; &#x3B5;&#x3BD;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3C1;&#x3C5;&#x3C4;&#x1FC3; <ins
+  class="correction" title="no space in original">&#x1F41;&#x3B8;&#x3B9;
+  &#x3C4;'</ins> &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B7;&#x3C2;.</span> The
+  �tolians 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag740" href="#footnote740"><sup>[740]</sup></a><span title="Sun te Parauaioi, kai amumones Omphali�eis." class="grk">&#x3A3;&#x3C5;&#x3BD; &#x3C4;&#x3B5; &#x3A0;&#x3B1;&#x3C1;&#x3B1;&#x3C5;&#x3B1;&#x3B9;&#x3BF;&#x3B9;, &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BC;&#x3C5;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2; &#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3B7;&#x3B5;&#x3B9;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>There was an Omphalia in Elis; and here too was an oracle mentioned by
+  <a name="footnotetag741" href="#footnote741"><sup>[741]</sup></a>Pindar
+  and Strabo: <a name="footnotetag742"
+  href="#footnote742"><sup>[742]</sup></a><span title="T�n de epiphaneian eschen (h� Olumpia) ex arch�s dia to manteion tou Olumpiou Dios." class="grk"
+  >&#x3A4;&#x3B7;&#x3BD; &#x3B4;&#x3B5;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C7;&#x3B5;&#x3BD; (&#x1F21;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;) &#x3B5;&#x3BE;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3C2; &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;.</span> <i>The place derived all its lustre
+  originally from the oracular temple of Olympian Jove.</i> In this
+  province was an antient city <a name="footnotetag743"
+  href="#footnote743"><sup>[743]</sup></a>Alphira; and a grove of Artemis
+  <a name="footnotetag744"
+  href="#footnote744"><sup>[744]</sup></a>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<a name="footnotetag745"
+  href="#footnote745"><sup>[745]</sup></a>&mdash;<span title="Heis t�n to genos aph' h�liou katagont�n" class="grk"
+  >&#x1F19;&#x3B9;&#x3C2; &#x3C4;&#x3C9;&#x3BD; &#x3C4;&#x3BF;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3B1;&#x3C6;'
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3C9;&#x3BD;</span>,
+  one of those who derived their race from the Sun. The term Alphi, from
+  whence the Greeks formed Alphira, Alpheionia, and Alphe�s, 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.</p>
+
+  <p>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 <a name="footnotetag746"
+  href="#footnote746"><sup>[746]</sup></a>Omphalian in Thessaly: and
+  another in Crete, which had a celebrated <a name="footnotetag747"
+  href="#footnote747"><sup>[747]</sup></a>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 <span title="omphalos" class="grk"
+  >&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;</span>, 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: <a
+  name="footnotetag748" href="#footnote748"><sup>[748]</sup></a><span
+  title="Apo toutou tote sumbantos Omphalon prosagoreuth�nai to ch�rion" class="grk"
+  >&#x391;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  &#x3C4;&#x3BF;&#x3C4;&#x3B5;
+  &#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF; &#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span>: <i>from
+  this accident the place had the name of Omphalus, or the navel</i>.
+  Callimachus in his hymn to Jupiter dwells upon this circumstance:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag749" href="#footnote749"><sup>[749]</sup></a><span title="Eute Thenas apeleipen epi Kn�ssoio pherous�," class="grk">&#x395;&#x3C5;&#x3C4;&#x3B5; &#x398;&#x3B5;&#x3BD;&#x3B1;&#x3C2; &#x3B1;&#x3C0;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3C0;&#x3B5;&#x3BD; &#x3B5;&#x3C0;&#x3B9; &#x39A;&#x3BD;&#x3C9;&#x3C3;&#x3C3;&#x3BF;&#x3B9;&#x3BF; &#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C3;&#x3B7;,</span></p>
+      <p><span title="Zeu pater, h� Numph� se (Thenai d' esan enguthi Kn�ssou)" class="grk">&#x396;&#x3B5;&#x3C5; &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1;, &#x1F21; &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B7; &#x3C3;&#x3B5; (&#x398;&#x3B5;&#x3BD;&#x3B1;&#x3B9; &#x3B4;' &#x3B5;&#x3C3;&#x3B1;&#x3BD; &#x3B5;&#x3B3;&#x3B3;&#x3C5;&#x3B8;&#x3B9; &#x39A;&#x3BD;&#x3C9;&#x3C3;&#x3C3;&#x3BF;&#x3C5;)</span></p>
+      <p><span title="Toutaki toi pese, Daimon, ap' omphalos, enthen ekeino" class="grk">&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3B1;&#x3BA;&#x3B9; &#x3C4;&#x3BF;&#x3B9; &#x3C0;&#x3B5;&#x3C3;&#x3B5;, &#x394;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;, &#x3B1;&#x3C0;' &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;, &#x3B5;&#x3BD;&#x3B8;&#x3B5;&#x3BD; &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;</span></p>
+      <p><span title="Omphalion metepeita pedon kaleousi Kud�nes." class="grk">&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3C4;&#x3B5;&#x3C0;&#x3B5;&#x3B9;&#x3C4;&#x3B1; &#x3C0;&#x3B5;&#x3B4;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x39A;&#x3C5;&#x3B4;&#x3C9;&#x3BD;&#x3B5;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <p>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. <a
+  name="footnotetag750" href="#footnote750"><sup>[750]</sup></a>Id, quod
+  pro Deo colitur, non eandem effigiem habebat, quam vulgo Diis Artifices
+  accommod�runt. <i>Umbilico</i> maxime similis est habitus, smaragdo, et
+  gemmis, coagmentatus. Hunc, cum responsum petitur, navigio aurato gestant
+  Sacerdotes, multis argenteis <i>pateris</i> 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. <a name="footnotetag751"
+  href="#footnote751"><sup>[751]</sup></a>Illa nempe Jovis effigies videtur
+  semiglobulare quiddam, uti est compassus marinus, form� umbilici
+  librarii, seu umbonis, tanquam <span title="entheon" class="grk"
+  >&#x3B5;&#x3BD;&#x3B8;&#x3B5;&#x3BF;&#x3BD;</span> quoddam adoratum,
+  propter ejusdem divinum auxilium: utpote in quo index magneticus erat
+  sicut intus existens quidam deus, navigiorum cursum in medio �quore
+  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 <span title="ch�rion Omphalion" class="grk"
+  >&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3BF;&#x3BD;</span>. 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 <span
+  title="omphalos" class="grk"
+  >&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;</span> was <a
+  name="footnotetag752" href="#footnote752"><sup>[752]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag753" href="#footnote753"><sup>[753]</sup></a><span title="�lthe de hoi kruoen" class="grk">&#x397;&#x3BB;&#x3B8;&#x3B5; &#x3B4;&#x3B5; &#x1F41;&#x3B9; &#x3BA;&#x3C1;&#x3C5;&#x3BF;&#x3B5;&#x3BD;</span></p>
+      <p><span title="Pukin�i manteuma thum�i" class="grk">&#x3A0;&#x3C5;&#x3BA;&#x3B9;&#x3BD;&#x1FF3; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3BC;&#x3B1; &#x3B8;&#x3C5;&#x3BC;&#x1FF3;</span></p>
+      <p><span title="Para meson omphalon" class="grk">&#x3A0;&#x3B1;&#x3C1;&#x3B1; &#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3BD; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Eudendroio rh�then materos.&mdash;" class="grk">&#x395;&#x3C5;&#x3B4;&#x3B5;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3B9;&#x3BF; &#x1FE5;&#x3B7;&#x3B8;&#x3B5;&#x3BD; &#x3BC;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2;.&mdash;</span></p>
+    </div>
+  </div>
+  <p>In other words, it proceeded from the stately grove of Hestia, where
+  stood an oracular temple.</p>
+
+  <p>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 Pater�, 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. <i>The God</i>, says <a
+  name="footnotetag754" href="#footnote754"><sup>[754]</sup></a>Diodorus
+  Siculus, <i>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.</i> These persons,
+  who thus officiated, were probably the same as the Petiphar� of the
+  antient Egyptians, but were called Pater� 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. <a name="footnotetag755"
+  href="#footnote755"><sup>[755]</sup></a>Pater� 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.&mdash;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 <a name="footnotetag756"
+  href="#footnote756"><sup>[756]</sup></a>dreams&mdash;<span title="Omph�, ph�m� theia, theia kl�d�n&mdash;oneirou phantasmata." class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B7;, &#x3C6;&#x3B7;&#x3BC;&#x3B7;
+  &#x3B8;&#x3B5;&#x3B9;&#x3B1;, &#x3B8;&#x3B5;&#x3B9;&#x3B1;
+  &#x3BA;&#x3BB;&#x3B7;&#x3B4;&#x3C9;&#x3BD;&mdash;&#x3BF;&#x3BD;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3C3;&#x3BC;&#x3B1;&#x3C4;&#x3B1;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag757" href="#footnote757"><sup>[757]</sup></a><span title="Tous de mesous mesatoisin epembeba�tas a�tais" class="grk">&#x3A4;&#x3BF;&#x3C5;&#x3C2; &#x3B4;&#x3B5; &#x3BC;&#x3B5;&#x3C3;&#x3BF;&#x3C5;&#x3C2; &#x3BC;&#x3B5;&#x3C3;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3C0;&#x3B5;&#x3BC;&#x3B2;&#x3B5;&#x3B2;&#x3B1;&#x3C9;&#x3C4;&#x3B1;&#x3C2; &#x3B1;&#x3B7;&#x3C4;&#x3B1;&#x3B9;&#x3C2;</span></p>
+      <p><span title="Nosphi puros theioio PANOMPHEAS �ut' ONEIROUS." class="grk">&#x39D;&#x3BF;&#x3C3;&#x3C6;&#x3B9; &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3C2; &#x3B8;&#x3B5;&#x3B9;&#x3BF;&#x3B9;&#x3BF; &#x3A0;&#x391;&#x39D;&#x39F;&#x39C;&#x3A6;&#x395;&#x391;&#x3A3; &#x3B7;&#x3C5;&#x3C4;' &#x39F;&#x39D;&#x395;&#x399;&#x3A1;&#x39F;&#x3A5;&#x3A3;.</span></p>
+    </div>
+  </div>
+  <p>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: <span
+  title="Petros, ho epilu�n, ho epigin�sk�n." class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3BF;&#x3C2;, &#x1F41;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BB;&#x3C5;&#x3C9;&#x3BD;, &#x1F41;
+  &#x3B5;&#x3C0;&#x3B9;&#x3B3;&#x3B9;&#x3BD;&#x3C9;&#x3C3;&#x3BA;&#x3C9;&#x3BD;.</span>
+  Hesych. Petrus Hebr�o 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 Theba�s was a Patora, or oracular image.
+  There are many inscriptions upon different parts of it; which were copied
+  by Dr. Pocock<a name="footnotetag758"
+  href="#footnote758"><sup>[758]</sup></a>, 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag759" href="#footnote759"><sup>[759]</sup></a><span title="Eikona l�b�t�res elum�nant' hoti dian" class="grk">&#x395;&#x3B9;&#x3BA;&#x3BF;&#x3BD;&#x3B1; &#x3BB;&#x3C9;&#x3B2;&#x3B7;&#x3C4;&#x3B7;&#x3C1;&#x3B5;&#x3C2; &#x3B5;&#x3BB;&#x3C5;&#x3BC;&#x3B7;&#x3BD;&#x3B1;&#x3BD;&#x3C4;' &#x1F41;&#x3C4;&#x3B9; &#x3B4;&#x3B9;&#x3B1;&#x3BD;</span></p>
+      <p><span title="Theiotatou nukt�r omph�n epi Memnonos �lthon." class="grk">&#x398;&#x3B5;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5; &#x3BD;&#x3C5;&#x3BA;&#x3C4;&#x3C9;&#x3C1; &#x3BF;&#x3BC;&#x3C6;&#x3B7;&#x3BD; &#x3B5;&#x3C0;&#x3B9; &#x39C;&#x3B5;&#x3BC;&#x3BD;&#x3BF;&#x3BD;&#x3BF;&#x3C2; &#x3B7;&#x3BB;&#x3B8;&#x3BF;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>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 <a
+  name="footnotetag760" href="#footnote760"><sup>[760]</sup></a>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
+  <a name="footnotetag761"
+  href="#footnote761"><sup>[761]</sup></a>Petra.</p>
+
+  <p>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 <a
+  name="footnotetag762" href="#footnote762"><sup>[762]</sup></a>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 <a name="footnotetag763"
+  href="#footnote763"><sup>[763]</sup></a>Bishop Pocock's valuable
+  specimens of antiquity, which he collected in those parts. He met with
+  them at Luxorein, or <a name="footnotetag764"
+  href="#footnote764"><sup>[764]</sup></a>Lucorein, near Carnac, in the
+  Theba�s; 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.</p>
+
+  <div class="figcenter" style="width:60%;">
+      <a href="images/Pl_4a.png"><img width="100%" src="images/Pl_4a.png"
+      alt="Plate IV (upper)" /></a>
+    <h4><i>Pl. IV. The Ship of Isis Biprora with an Ark.</i></h4>
+  </div>
+  <div class="figcenter" style="width:60%;">
+      <a href="images/Pl_4b.png"><img width="100%" src="images/Pl_4b.png"
+      alt="Plate IV (lower)" /></a>
+    <h4><i>Ship of Isis and Image. From Pocock's Account of Egypt. Pl.
+    XLII.</i></h4>
+  </div>
+  <p>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 <span title="hupaithra" class="grk"
+  >&#x1F51;&#x3C0;&#x3B1;&#x3B9;&#x3B8;&#x3C1;&#x3B1;</span>, dedicated to
+  him and Zethus, as we may read in Pausanias. Mopsus, the diviner, is
+  styled <span title="Ampukid�s" class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3C5;&#x3BA;&#x3B9;&#x3B4;&#x3B7;&#x3C2;</span>,
+  Ampucides; which is not a patronymic, but a title of the oracular
+  Deity.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag765" href="#footnote765"><sup>[765]</sup></a><span title="Entha kai Ampukid�n aut�i eni �mati Mopson" class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3BC;&#x3C0;&#x3C5;&#x3BA;&#x3B9;&#x3B4;&#x3B7;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x1FF3; &#x3B5;&#x3BD;&#x3B9; &#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9; &#x39C;&#x3BF;&#x3C8;&#x3BF;&#x3BD;</span></p>
+      <p><span title="N�lei�s hele potmos; adeukea d' ou phugen aisan" class="grk">&#x39D;&#x3B7;&#x3BB;&#x3B5;&#x3B9;&#x3B7;&#x3C2; &#x1F11;&#x3BB;&#x3B5; &#x3C0;&#x3BF;&#x3C4;&#x3BC;&#x3BF;&#x3C2;&#x387; &#x3B1;&#x3B4;&#x3B5;&#x3C5;&#x3BA;&#x3B5;&#x3B1; &#x3B4;' &#x3BF;&#x3C5; &#x3C6;&#x3C5;&#x3B3;&#x3B5;&#x3BD; &#x3B1;&#x3B9;&#x3C3;&#x3B1;&#x3BD;</span></p>
+      <p><span title="Mantosunais; ou gar tis apotropi� thanatoio." class="grk">&#x39C;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3C2;&#x387; &#x3BF;&#x3C5; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3B9;&#x3C2; &#x3B1;&#x3C0;&#x3BF;&#x3C4;&#x3C1;&#x3BF;&#x3C0;&#x3B9;&#x3B7; &#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BF;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag766" href="#footnote766"><sup>[766]</sup></a><span title="Entha men aisa paresche kataphthisthai duo ph�tas," class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3BC;&#x3B5;&#x3BD; &#x3B1;&#x3B9;&#x3C3;&#x3B1; &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3C3;&#x3C7;&#x3B5; &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C6;&#x3B8;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9; &#x3B4;&#x3C5;&#x3BF; &#x3C6;&#x3C9;&#x3C4;&#x3B1;&#x3C2;,</span></p>
+      <p><span title="Ampukid�n Idm�na, kubern�t�ra te Tiphun." class="grk">&#x391;&#x3BC;&#x3C0;&#x3C5;&#x3BA;&#x3B9;&#x3B4;&#x3B7;&#x3BD; &#x399;&#x3B4;&#x3BC;&#x3C9;&#x3BD;&#x3B1;, &#x3BA;&#x3C5;&#x3B2;&#x3B5;&#x3C1;&#x3BD;&#x3B7;&#x3C4;&#x3B7;&#x3C1;&#x3B1; <ins class="correction" title="no space in original">&#x3C4;&#x3B5; &#x3A4;&#x3B9;&#x3C6;&#x3C5;&#x3BD;</ins>.</span></p>
+    </div>
+  </div>
+  <p>What his attainments were, the Poet mentions in another place.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag767" href="#footnote767"><sup>[767]</sup></a><span title="De tot' Abantos pais nothos �luthe karteros Idm�n," class="grk">&#x394;&#x3B5; &#x3C4;&#x3BF;&#x3C4;' &#x391;&#x3B2;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2; &#x3C0;&#x3B1;&#x3B9;&#x3C2; &#x3BD;&#x3BF;&#x3B8;&#x3BF;&#x3C2; &#x3B7;&#x3BB;&#x3C5;&#x3B8;&#x3B5; &#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2; &#x399;&#x3B4;&#x3BC;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Ton rh' upokussamen� teken Apoll�ni anakti" class="grk">&#x3A4;&#x3BF;&#x3BD; &#x1FE5;' &#x3C5;&#x3C0;&#x3BF;&#x3BA;&#x3C5;&#x3C3;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3B7; &#x3C4;&#x3B5;&#x3BA;&#x3B5;&#x3BD; &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3B9; &#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B9;</span></p>
+      <p><span title="Ambrosion para kuma pheretrios Antianeira," class="grk">&#x391;&#x3BC;&#x3B2;&#x3C1;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3BD; &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3BA;&#x3C5;&#x3BC;&#x3B1; &#x3C6;&#x3B5;&#x3C1;&#x3B5;&#x3C4;&#x3C1;&#x3B9;&#x3BF;&#x3C2; &#x391;&#x3BD;&#x3C4;&#x3B9;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3C1;&#x3B1;,</span></p>
+      <p><span title="T�i kai MANTOSYN�N epore, kai thesphaton OMPH�N." class="grk">&#x3A4;&#x1FF3; &#x3BA;&#x3B1;&#x3B9; &#x39C;&#x391;&#x39D;&#x3A4;&#x39F;&#x3A3;Y&#x39D;&#x397;&#x39D; &#x3B5;&#x3C0;&#x3BF;&#x3C1;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x3B8;&#x3B5;&#x3C3;&#x3C6;&#x3B1;&#x3C4;&#x3BF;&#x3BD; &#x39F;&#x39C;&#x3A6;&#x397;&#x39D;.</span></p>
+    </div>
+  </div>
+  <p>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
+  <span title="Amphilochou chr�st�rion" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C7;&#x3BF;&#x3C5;
+  &#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span>:
+  and the three principal oracles mentioned by Justin Martyr are <a
+  name="footnotetag768" href="#footnote768"><sup>[768]</sup></a><span
+  title="manteia&mdash;Amphilochou D�d�n�s, kai Puthous" class="grk"
+  >&#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;&mdash;&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C7;&#x3BF;&#x3C5;
+  &#x394;&#x3C9;&#x3B4;&#x3C9;&#x3BD;&#x3B7;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3A0;&#x3C5;&#x3B8;&#x3BF;&#x3C5;&#x3C2;</span>. We have a similar
+  account from Clemens Alexandrinus. <a name="footnotetag769"
+  href="#footnote769"><sup>[769]</sup></a><span title="Di�g�sai h�min kai t�s all�s mantik�s, mallon de manik�s, ta achr�sta chr�st�ria, ton Klarion, ton Puthion, ton Amphiare�, ton Amphilochon." class="grk"
+  >&#x394;&#x3B9;&#x3B7;&#x3B3;&#x3B7;&#x3C3;&#x3B1;&#x3B9;
+  &#x1F21;&#x3BC;&#x3B9;&#x3BD; &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3C2;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BA;&#x3B7;&#x3C2;,
+  &#x3BC;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BC;&#x3B1;&#x3BD;&#x3B9;&#x3BA;&#x3B7;&#x3C2;, &#x3C4;&#x3B1;
+  &#x3B1;&#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3C4;&#x3B1;
+  &#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3B1;,
+  &#x3C4;&#x3BF;&#x3BD; &#x39A;&#x3BB;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3C4;&#x3BF;&#x3BD; &#x3A0;&#x3C5;&#x3B8;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3B1;&#x3C1;&#x3B5;&#x3C9;,
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C7;&#x3BF;&#x3BD;.</span>
+  The Amphictuons were originally prophetic personages, who attended at the
+  temple at Delphi. Hesychius observes: <span
+  title="Amphiktuones&mdash;perioikoi Delph�n, pulagorai, ieromn�mones." class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BA;&#x3C4;&#x3C5;&#x3BF;&#x3BD;&#x3B5;&#x3C2;&mdash;&#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3B9;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3C9;&#x3BD;,
+  &#x3C0;&#x3C5;&#x3BB;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B1;&#x3B9;,
+  &#x3B9;&#x3B5;&#x3C1;&#x3BF;&#x3BC;&#x3BD;&#x3B7;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;.</span>
+  Minerva, heavenly wisdom, is by Lycophron styled <a name="footnotetag770"
+  href="#footnote770"><sup>[770]</sup></a>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 <a name="footnotetag771"
+  href="#footnote771"><sup>[771]</sup></a> Amphissa, famous for the oracle
+  of an unknown Goddess, the daughter of Macaria. Amphrysus, in
+  B&#339;otia, was much famed for the influence of <a name="footnotetag772"
+  href="#footnote772"><sup>[772]</sup></a> Apollo; and Amphimallus, in
+  Crete, was well known for its <a name="footnotetag773"
+  href="#footnote773"><sup>[773]</sup></a> oracle. Amphiclea, in <a
+  name="footnotetag774" href="#footnote774"><sup>[774]</sup></a> Phocis,
+  had Dionusus for its guardian Deity, whose orgies were there celebrated;
+  and whose shrine was oracular.</p>
+
+  <p>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
+  (<span title="amphi" class="grk">&#x3B1;&#x3BC;&#x3C6;&#x3B9;</span>
+  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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag775" href="#footnote775"><sup>[775]</sup></a><span title="Amphi moi aute anax," class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3BC;&#x3BF;&#x3B9; &#x3B1;&#x3C5;&#x3C4;&#x3B5; &#x3B1;&#x3BD;&#x3B1;&#x3BE;,</span></p>
+      <p><span title="D�lie, Kunthian ech�n" class="grk">&#x394;&#x3B7;&#x3BB;&#x3B9;&#x3B5;, &#x39A;&#x3C5;&#x3BD;&#x3B8;&#x3B9;&#x3B1;&#x3BD; &#x3B5;&#x3C7;&#x3C9;&#x3BD;</span></p>
+      <p><span title="Hupsikerata petran." class="grk">&#x1F59;&#x3C8;&#x3B9;&#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3B1; &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>Periander is mentioned as beginning a hymn with a like exordium: <span
+  title="Amphi moi authis anakta" class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9;
+  &#x3BC;&#x3BF;&#x3B9; &#x3B1;&#x3C5;&#x3B8;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B1;</span>: And Terpander has
+  nearly the same words: <a name="footnotetag776"
+  href="#footnote776"><sup>[776]</sup></a><span title="Amphi moi authis anakth' hekat�bolon" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3BC;&#x3BF;&#x3B9;
+  &#x3B1;&#x3C5;&#x3B8;&#x3B9;&#x3C2; &#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3B8;'
+  &#x1F11;&#x3BA;&#x3B1;&#x3C4;&#x3B7;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3BD;</span>.
+  Apollo was so frequently called <span title="Amphi anax" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3B1;&#x3BD;&#x3B1;&#x3BE;</span>, that
+  it was in a manner looked upon as a necessary pro&#339;emium. Suidas
+  observes, <span title="Amphianaktizein to prooimiazein" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B9;&#x3B6;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C4;&#x3BF;
+  &#x3C0;&#x3C1;&#x3BF;&#x3BF;&#x3B9;&#x3BC;&#x3B9;&#x3B1;&#x3B6;&#x3B5;&#x3B9;&#x3BD;</span>:
+  And Hesychius, <span title="Amphianakta, arch� nomou Kithar�dikou" class="grk"
+  >&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B1;,
+  &#x3B1;&#x3C1;&#x3C7;&#x3B7; &#x3BD;&#x3BF;&#x3BC;&#x3BF;&#x3C5;
+  &#x39A;&#x3B9;&#x3B8;&#x3B1;&#x3C1;&#x3C9;&#x3B4;&#x3B9;&#x3BA;&#x3BF;&#x3C5;</span>.
+  Much the same is told us in the Scholia upon the passage above from
+  Aristophanes: <a name="footnotetag777"
+  href="#footnote777"><sup>[777]</sup></a><span title="Mimeitai de (Aristophan�s) ton Dithuramb�n ta prooimia; sunech�s gar chr�ntai taut�i lexei; dio amphianaktas autous kalousi" class="grk"
+  >&#x39C;&#x3B9;&#x3BC;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  (&#x391;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C6;&#x3B1;&#x3BD;&#x3B7;&#x3C2;)
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3B8;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3B2;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B1;
+  &#x3C0;&#x3C1;&#x3BF;&#x3BF;&#x3B9;&#x3BC;&#x3B9;&#x3B1;&#x387;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B5;&#x3C7;&#x3C9;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C7;&#x3C1;&#x3C9;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x1FC3;
+  &#x3BB;&#x3B5;&#x3BE;&#x3B5;&#x3B9;&#x387; &#x3B4;&#x3B9;&#x3BF;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B1;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;</span>. 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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Amphi moi Ermeiao philon gonon ennepe, Mousa." class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3BC;&#x3BF;&#x3B9; &#x395;&#x3C1;&#x3BC;&#x3B5;&#x3B9;&#x3B1;&#x3BF; &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3BD; &#x3B3;&#x3BF;&#x3BD;&#x3BF;&#x3BD; &#x3B5;&#x3BD;&#x3BD;&#x3B5;&#x3C0;&#x3B5;, &#x39C;&#x3BF;&#x3C5;&#x3C3;&#x3B1;.</span></p>
+      <p><span title="Amphi Dioskour�n helik�pides espete, Mousai." class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x394;&#x3B9;&#x3BF;&#x3C3;&#x3BA;&#x3BF;&#x3C5;&#x3C1;&#x3C9;&#x3BD; &#x1F11;&#x3BB;&#x3B9;&#x3BA;&#x3C9;&#x3C0;&#x3B9;&#x3B4;&#x3B5;&#x3C2; &#x3B5;&#x3C3;&#x3C0;&#x3B5;&#x3C4;&#x3B5;, &#x39C;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3B9;.</span></p>
+      <p><span title="Amphi Di�nusou Semel�s erikudeos huion" class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x394;&#x3B9;&#x3C9;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C5; &#x3A3;&#x3B5;&#x3BC;&#x3B5;&#x3BB;&#x3B7;&#x3C2; &#x3B5;&#x3C1;&#x3B9;&#x3BA;&#x3C5;&#x3B4;&#x3B5;&#x3BF;&#x3C2; &#x1F51;&#x3B9;&#x3BF;&#x3BD;</span></p>
+      <p><a name="footnotetag778" href="#footnote778"><sup>[778]</sup></a><span title="Mn�somai." class="grk">&#x39C;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3BC;&#x3B1;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag779" href="#footnote779"><sup>[779]</sup></a> <span title="Chaire, Thea, Salaminos e�ktimen�s medeousa," class="grk">&#x3A7;&#x3B1;&#x3B9;&#x3C1;&#x3B5;, &#x398;&#x3B5;&#x3B1;, &#x3A3;&#x3B1;&#x3BB;&#x3B1;&#x3BC;&#x3B9;&#x3BD;&#x3BF;&#x3C2; &#x3B5;&#x3CB;&#x3BA;&#x3C4;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3C2; &#x3BC;&#x3B5;&#x3B4;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B1;,</span></p>
+      <p><span title="Kai pas�s Kuprou; dos d' himeroessan aoid�n," class="grk">&#x39A;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3C3;&#x3B7;&#x3C2; &#x39A;&#x3C5;&#x3C0;&#x3C1;&#x3BF;&#x3C5;&#x387; <ins class="correction" title="'&delta;&omicron;&sigma;&theta;' in original, no such word">&#x3B4;&#x3BF;&#x3C2; &#x3B4;'</ins> &#x1F31;&#x3BC;&#x3B5;&#x3C1;&#x3BF;&#x3B5;&#x3C3;&#x3C3;&#x3B1;&#x3BD; &#x3B1;&#x3BF;&#x3B9;&#x3B4;&#x3B7;&#x3BD;,</span></p>
+      <p><span title="Autar eg� ken seio kai all�s mn�som' aoid�s." class="grk">&#x391;&#x3C5;&#x3C4;&#x3B1;&#x3C1; &#x3B5;&#x3B3;&#x3C9; &#x3BA;&#x3B5;&#x3BD; &#x3C3;&#x3B5;&#x3B9;&#x3BF; &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3C2; &#x3BC;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3BC;' &#x3B1;&#x3BF;&#x3B9;&#x3B4;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>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 Homerid�, and I�mid�. 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 <span
+  title="thriambos" class="grk"
+  >&#x3B8;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3B2;&#x3BF;&#x3C2;</span> of the
+  Greeks, and the triumphus of the Romans. We are informed that triumphs
+  were first instituted by <a name="footnotetag780"
+  href="#footnote780"><sup>[780]</sup></a>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 <a name="footnotetag781"
+  href="#footnote781"><sup>[781]</sup></a>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: <a name="footnotetag782"
+  href="#footnote782"><sup>[782]</sup></a><span title="Thriambon de auton �nomasth�nai phasi" class="grk"
+  >&#x398;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3B2;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C9;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;</span>: <i>They say, that one of the titles
+  given to Dionusus was Thriambus</i>. Ham, in the very antient accounts of
+  Greece, is called I�mus, and his priests I�mid�. His oracle, in
+  consequence of this, was styled I�mphi, and I�mbi, which was the same
+  term as Amphi, of which we have been treating. From the name Iambi came
+  the measure <span title="Iambos" class="grk"
+  >&#x399;&#x3B1;&#x3BC;&#x3B2;&#x3BF;&#x3C2;</span>, Iambus, in which
+  oracles were of old delivered. Ham, among the Egyptians, was called <a
+  name="footnotetag783" href="#footnote783"><sup>[783]</sup></a>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. <a name="footnotetag784"
+  href="#footnote784"><sup>[784]</sup></a> <span title="Manteion �n en Olumpiai, hou arch�gos gegonen Iamos, t�i dia empur�n manteiai, h� kai mechri tou nun hoi Iamidai chr�ntai." class="grk"
+  >&#x39C;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD; &#x3B7;&#x3BD;
+  &#x3B5;&#x3BD; &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x1FB3;,
+  &#x1F41;&#x3C5; &#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3B3;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3B5;&#x3BD;
+  &#x399;&#x3B1;&#x3BC;&#x3BF;&#x3C2;, &#x3C4;&#x1FC3;
+  &#x3B4;&#x3B9;&#x3B1; &#x3B5;&#x3BC;&#x3C0;&#x3C5;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x1FB3;, &#x1F21;
+  &#x3BA;&#x3B1;&#x3B9; &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5; &#x3BD;&#x3C5;&#x3BD; &#x1F41;&#x3B9;
+  &#x399;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B1;&#x3B9;
+  &#x3C7;&#x3C1;&#x3C9;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.</span> <i>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
+  Iamid�.</i> <span title="Iamos arch�gos" class="grk"
+  >&#x399;&#x3B1;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3B3;&#x3BF;&#x3C2;</span> was in reality
+  the Deity; and his attendants were <a name="footnotetag785"
+  href="#footnote785"><sup>[785]</sup></a>Iamid�, persons of great power
+  and repute. <span title="Ex hou polukleiton kath' Hellanos genos Iamid�n." class="grk"
+  >&#x395;&#x3BE; &#x1F41;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3BA;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B8;' &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3BD;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x399;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3C9;&#x3BD;.</span> Pindar. I�mus
+  was immortal, and was therefore named <span title="athanatos" class="grk"
+  >&#x3B1;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag786" href="#footnote786"><sup>[786]</sup></a><span title="Kai kataphamixen kaleisthai min" class="grk">&#x39A;&#x3B1;&#x3B9; &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C6;&#x3B1;&#x3BC;&#x3B9;&#x3BE;&#x3B5;&#x3BD; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9; &#x3BC;&#x3B9;&#x3BD;</span></p>
+      <p><span title="Chron�i sumpanti mat�r" class="grk">&#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x1FF3; &#x3C3;&#x3C5;&#x3BC;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B9; &#x3BC;&#x3B1;&#x3C4;&#x3B7;&#x3C1;</span></p>
+      <p><span title="Athanaton." class="grk">&#x391;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>From hence we may be assured, that he was of old the real Deity of the
+  place.</p>
+
+  <p>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 <a name="footnotetag787"
+  href="#footnote787"><sup>[787]</sup></a>P'omphi, and from hence were
+  derived the words <span title="pomp�" class="grk"
+  >&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B7;</span>, 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. <a name="footnotetag788"
+  href="#footnote788"><sup>[788]</sup></a> <span title="Entautha thei�i pomp�i chre�menos paristatai Peisistrat�i Amphilutos." class="grk"
+  >&#x395;&#x3BD;&#x3C4;&#x3B1;&#x3C5;&#x3B8;&#x3B1;
+  &#x3B8;&#x3B5;&#x3B9;&#x1FC3; &#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x1FC3;
+  &#x3C7;&#x3C1;&#x3B5;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3B1;&#x3B9;
+  &#x3A0;&#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x1FF3;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3C5;&#x3C4;&#x3BF;&#x3C2;.</span>&mdash;<span
+  title="Thei� pomp�" class="grk">&#x398;&#x3B5;&#x3B9;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B7;</span> 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
+  <i>the</i> oracle, it was expressed P'omphi, and P'ompi, the <span
+  title="pomp�" class="grk">&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B7;</span> of
+  the Greeks. Hence Hermes had the name of <span title="pompaios" class="grk"
+  >&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>, 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 <span title="pompaios" class="grk"
+  >&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span> related
+  properly to divine influence; and <span title="pomp�" class="grk"
+  >&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3B7;</span> was an oracle. An ox, or cow,
+  was by the Amonians esteemed very sacred, and oracular: Cadmus was
+  accordingly said to have been directed <span title="pomp�i boos" class="grk"
+  >&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x1FC3;
+  &#x3B2;&#x3BF;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag789" href="#footnote789"><sup>[789]</sup></a><span title="Entha kai ennasth� pomp�i boos, h�n hoi Apoll�n" class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3BD;&#x3BD;&#x3B1;&#x3C3;&#x3B8;&#x3B7; &#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x1FC3; &#x3B2;&#x3BF;&#x3BF;&#x3C2;, &#x1F21;&#x3BD; &#x1F41;&#x3B9; &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;</span></p>
+      <p><span title="�pase mantosun�si pro�g�teiran hodoio." class="grk">&#x3A9;&#x3C0;&#x3B1;&#x3C3;&#x3B5; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C3;&#x3C5;&#x3BD;&#x3B7;&#x3C3;&#x3B9; &#x3C0;&#x3C1;&#x3BF;&#x3B7;&#x3B3;&#x3B7;&#x3C4;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3BD; &#x1F41;&#x3B4;&#x3BF;&#x3B9;&#x3BF;.</span></p>
+    </div>
+  </div>
+  <p>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 Pompei� in Campania: but even that was of too
+  high antiquity to have received its name from Rome. We read of Pompei�
+  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.</p>
+
+  <p>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 <a name="footnotetag790"
+  href="#footnote790"><sup>[790]</sup></a>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 <a
+  name="footnotetag791" href="#footnote791"><sup>[791]</sup></a>Wheeler,
+  betray a difference in their �ra. 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.</p>
+
+<p class="center" style="margin-top: 2em;">
+<a name="footnotetag792" href="#footnote792"><sup>[792]</sup></a>DIVO. CAESARI. AUGUSTO.<br />
+E.. CL... ANDIDIUS...<br />
+L. F CL. ARGENTO...
+</p>
+
+  <p>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 <a name="footnotetag793"
+  href="#footnote793"><sup>[793]</sup></a>Strabo.</p>
+
+<p class="center" style="margin-top: 2em;"><span title="S�STRATOS KNIDIOS" class="grk">&#x3A3;&#x3A9;&#x3A3;&#x3A4;&#x3A1;&#x391;&#x3A4;&#x39F;&#x3A3; &#x39A;&#x39D;&#x399;&#x394;&#x399;&#x39F;&#x3A3;</span><br />
+<span title="DEXIPHANOUS" class="grk">&#x394;&#x395;&#x39E;&#x399;&#x3A6;&#x391;&#x39D;&#x39F;&#x3A5;&#x3A3;</span><br />
+<span title="THEOIS S�T�RSIN" class="grk">&#x398;&#x395;&#x39F;&#x399;&#x3A3; &#x3A3;&#x3A9;&#x3A4;&#x397;&#x3A1;&#x3A3;&#x399;&#x39D;</span><br />
+<span title="YPER T�N" class="grk">Y&#x3A0;&#x395;&#x3A1; &#x3A4;&#x3A9;&#x39D;</span><br />
+<span title="PL�IZOMEN�N." class="grk">&#x3A0;&#x39B;&#x3A9;&#x399;&#x396;&#x39F;&#x39C;&#x395;&#x39D;&#x3A9;&#x39D;.</span></p>
+
+  <p>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. <a name="footnotetag794"
+  href="#footnote794"><sup>[794]</sup></a><span title="Ethos gar palaion hup�rxe to tithesthai toioutous orous, kathaper hoi R�ginoi t�n st�lida ethesan, t�n epi t�i porthm�i keimen�n, purgon ti." class="grk"
+  >&#x395;&#x3B8;&#x3BF;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3BE;&#x3B5; &#x3C4;&#x3BF;
+  &#x3C4;&#x3B9;&#x3B8;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C0;&#x3B5;&#x3C1; &#x1F41;&#x3B9;
+  &#x3A1;&#x3B7;&#x3B3;&#x3B9;&#x3BD;&#x3BF;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C3;&#x3C4;&#x3B7;&#x3BB;&#x3B9;&#x3B4;&#x3B1;
+  &#x3B5;&#x3B8;&#x3B5;&#x3C3;&#x3B1;&#x3BD;, &#x3C4;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x1FF3;
+  &#x3C0;&#x3BF;&#x3C1;&#x3B8;&#x3BC;&#x1FF3;
+  &#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;,
+  &#x3C0;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3BD; &#x3C4;&#x3B9;.</span> <span
+  title="Kai o Pel�ros legomenos purgos antikeitai t�i taut�i st�lidi." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3BF;
+  &#x3A0;&#x3B5;&#x3BB;&#x3C9;&#x3C1;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C0;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x1FC3; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x1FC3;
+  &#x3C3;&#x3C4;&#x3B7;&#x3BB;&#x3B9;&#x3B4;&#x3B9;.</span> <i>For it was a
+  custom</i>, says Strabo, <i>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.</i> 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<a name="footnotetag795"
+  href="#footnote795"><sup>[795]</sup></a>, <span title="Kat' Onoban t�s Ib�rias" class="grk"
+  >&#x39A;&#x3B1;&#x3C4;' &#x39F;&#x3BD;&#x3BF;&#x3B2;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x399;&#x3B2;&#x3B7;&#x3C1;&#x3B9;&#x3B1;&#x3C2;</span>: others were
+  erected still higher, on the coast of Lusitania. This caused an idle
+  dispute between Eratosthenes, Dic�archus, and <a name="footnotetag796"
+  href="#footnote796"><sup>[796]</sup></a>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&mdash;<span title="kata ta akra tou porthmou" class="grk"
+  >&#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C4;&#x3B1; &#x3B1;&#x3BA;&#x3C1;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3C1;&#x3B8;&#x3BC;&#x3BF;&#x3C5;</span>. That on the
+  Mauritanian side was called Abyla, from Ab-El, parens Sol: the other in
+  Iberia had the name of<a name="footnotetag797"
+  href="#footnote797"><sup>[797]</sup></a> 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 <a name="footnotetag798"
+  href="#footnote798"><sup>[798]</sup></a>Arrian, will venture to quit his
+  harbour without paying due offerings to the Gods, and invoking their
+  favour. Helenus in Virgil charges �neas, whatever may be the consequence,
+  not to neglect consulting the oracle at Cuma.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag799" href="#footnote799"><sup>[799]</sup></a>Hic tibi ne qua mor� fuerint dispendia tanti,</p>
+      <p>Quamvis increpitent socij, et vi cursus in altum</p>
+      <p>Vela vocet, possisque sinus implere secundos,</p>
+      <p>Quin adeas vatem, precibusque oracula poscas.</p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag800" href="#footnote800"><sup>[800]</sup></a><span title="Asteri�, polub�me, polullite, tis de se naut�s" class="grk">&#x391;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3B9;&#x3B7;, &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3B2;&#x3C9;&#x3BC;&#x3B5;, &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3BB;&#x3BB;&#x3B9;&#x3C4;&#x3B5;, &#x3C4;&#x3B9;&#x3C2; &#x3B4;&#x3B5; &#x3C3;&#x3B5; &#x3BD;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;</span></p>
+      <p><span title="Emporos Aigaioio par�luthe n�i theous�i;" class="grk">&#x395;&#x3BC;&#x3C0;&#x3BF;&#x3C1;&#x3BF;&#x3C2; &#x391;&#x3B9;&#x3B3;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3BF; &#x3C0;&#x3B1;&#x3C1;&#x3B7;&#x3BB;&#x3C5;&#x3B8;&#x3B5; &#x3BD;&#x3B7;&#x3B9; &#x3B8;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x1FC3;&#x387;</span></p>
+      <p><span title="Ouch' hout� megaloi min epipneiousin a�tai," class="grk">&#x39F;&#x3C5;&#x3C7;' &#x1F41;&#x3C5;&#x3C4;&#x3C9; &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3BF;&#x3B9; &#x3BC;&#x3B9;&#x3BD; &#x3B5;&#x3C0;&#x3B9;&#x3C0;&#x3BD;&#x3B5;&#x3B9;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x3B1;&#x3B7;&#x3C4;&#x3B1;&#x3B9;,</span></p>
+      <p><span title="Chrei� d' hotti tachiston agei ploon, alla ta laiph�" class="grk">&#x3A7;&#x3C1;&#x3B5;&#x3B9;&#x3C9; &#x3B4;' &#x1F41;&#x3C4;&#x3C4;&#x3B9; &#x3C4;&#x3B1;&#x3C7;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3B3;&#x3B5;&#x3B9; &#x3C0;&#x3BB;&#x3BF;&#x3BF;&#x3BD;, &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3C4;&#x3B1; &#x3BB;&#x3B1;&#x3B9;&#x3C6;&#x3B7;</span></p>
+      <p><span title="�kees esteilanto, kai ou palin authis eb�san," class="grk">&#x3A9;&#x3BA;&#x3B5;&#x3B5;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B5;&#x3B9;&#x3BB;&#x3B1;&#x3BD;&#x3C4;&#x3BF;, &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5; &#x3C0;&#x3B1;&#x3BB;&#x3B9;&#x3BD; &#x3B1;&#x3C5;&#x3B8;&#x3B9;&#x3C2; &#x3B5;&#x3B2;&#x3B7;&#x3C3;&#x3B1;&#x3BD;,</span></p>
+      <p><span title="Prin megan � seo b�mon hupo pl�g�sin helixai" class="grk">&#x3A0;&#x3C1;&#x3B9;&#x3BD; &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BD; &#x3B7; &#x3C3;&#x3B5;&#x3BF; &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3BD; &#x1F51;&#x3C0;&#x3BF; &#x3C0;&#x3BB;&#x3B7;&#x3B3;&#x3B7;&#x3C3;&#x3B9;&#x3BD; &#x1F11;&#x3BB;&#x3B9;&#x3BE;&#x3B1;&#x3B9;</span></p>
+      <p><span title="R�ssomenoi" class="grk">&#x3A1;&#x3B7;&#x3C3;&#x3C3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;</span>&mdash;&mdash;</p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p>O! ever crown'd with altars, ever blest,</p>
+      <p>Lovely Asteria, in how high repute</p>
+      <p>Stands thy fair temple 'mid the various tribes</p>
+      <p>Who ply the �gean. Though their business claims</p>
+      <p>Dispatch immediate; though the inviting gales</p>
+      <p>Ill brook the lingering mariners' delay:</p>
+      <p>Soon as they reach thy soundings, down at once</p>
+      <p>Drop the slack sails, and all the naval gear.</p>
+      <p>The ship is moor'd: nor do the crew presume</p>
+      <p>To quit thy sacred limits, 'till they have pass'd</p>
+      <p>A painful penance; with the galling whip</p>
+      <p>Lash'd thrice around thine altar.</p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag801" href="#footnote801"><sup>[801]</sup></a><span title="Pros de tode mega thauma, hotou kleos oupot' oleitai." class="grk">&#x3A0;&#x3C1;&#x3BF;&#x3C2; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3B4;&#x3B5; &#x3BC;&#x3B5;&#x3B3;&#x3B1; &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;, &#x1F41;&#x3C4;&#x3BF;&#x3C5; &#x3BA;&#x3BB;&#x3B5;&#x3BF;&#x3C2; &#x3BF;&#x3C5;&#x3C0;&#x3BF;&#x3C4;' &#x3BF;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;.</span></p>
+      <p><span title="Kourai D�liades, Hekat�belete� therapainai," class="grk">&#x39A;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9; &#x394;&#x3B7;&#x3BB;&#x3B9;&#x3B1;&#x3B4;&#x3B5;&#x3C2;, &#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x3B7;&#x3B2;&#x3B5;&#x3BB;&#x3B5;&#x3C4;&#x3B5;&#x3C9; &#x3B8;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3B1;&#x3B9;&#x3BD;&#x3B1;&#x3B9;,</span></p>
+      <p><span title="Hait' epei an pr�ton men Apoll�n' humn�s�sin," class="grk">&#x1F09;&#x3B9;&#x3C4;' &#x3B5;&#x3C0;&#x3B5;&#x3B9; &#x3B1;&#x3BD; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3BD; &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;' &#x1F51;&#x3BC;&#x3BD;&#x3B7;&#x3C3;&#x3C9;&#x3C3;&#x3B9;&#x3BD;,</span></p>
+      <p><span title="Autis d' au L�t� te, kai Artemin iocheair�n," class="grk">&#x391;&#x3C5;&#x3C4;&#x3B9;&#x3C2; &#x3B4;' &#x3B1;&#x3C5; &#x39B;&#x3B7;&#x3C4;&#x3C9; &#x3C4;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3BD; &#x3B9;&#x3BF;&#x3C7;&#x3B5;&#x3B1;&#x3B9;&#x3C1;&#x3B7;&#x3BD;,</span></p>
+      <p><span title="Mn�samenai andr�n te palai�n, �de gunaik�n," class="grk">&#x39C;&#x3BD;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C9;&#x3BD; &#x3C4;&#x3B5; &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3C9;&#x3BD;, &#x3B7;&#x3B4;&#x3B5; &#x3B3;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3BA;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Humnon aeidousin, thelgousi de phul' anthr�p�n." class="grk">&#x1F59;&#x3BC;&#x3BD;&#x3BF;&#x3BD; &#x3B1;&#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;, &#x3B8;&#x3B5;&#x3BB;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5; &#x3C6;&#x3C5;&#x3BB;' &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3C9;&#x3BD;.</span></p>
+      <p><span title="Pant�n d' anthr�p�n ph�nas, kai Krombaliastun" class="grk">&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD; &#x3B4;' &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3C9;&#x3BD; &#x3C6;&#x3C9;&#x3BD;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9; &#x39A;&#x3C1;&#x3BF;&#x3BC;&#x3B2;&#x3B1;&#x3BB;&#x3B9;&#x3B1;&#x3C3;&#x3C4;&#x3C5;&#x3BD;</span></p>
+      <p><span title="Mimeisthai isasi; phai�s de ken autos hekaston" class="grk">&#x39C;&#x3B9;&#x3BC;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9; &#x3B9;&#x3C3;&#x3B1;&#x3C3;&#x3B9;&#x387; &#x3C6;&#x3B1;&#x3B9;&#x3B7;&#x3C2; &#x3B4;&#x3B5; &#x3BA;&#x3B5;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Phthengesthai, hout� sphi kal� sunar�ren aoid�." class="grk">&#x3A6;&#x3B8;&#x3B5;&#x3B3;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;, &#x1F41;&#x3C5;&#x3C4;&#x3C9; &#x3C3;&#x3C6;&#x3B9; &#x3BA;&#x3B1;&#x3BB;&#x3B7; &#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3C1;&#x3B7;&#x3C1;&#x3B5;&#x3BD; &#x3B1;&#x3BF;&#x3B9;&#x3B4;&#x3B7;.</span></p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p>The Delian nymphs, who tend Apollo's shrine,</p>
+      <p>When they begin their tuneful hymns, first praise</p>
+      <p>The mighty God of day: to his they join</p>
+      <p>Latona's name, and Artemis, far fam'd</p>
+      <p>For her fleet arrows and unerring bow.</p>
+      <p>Of heroes next, and heroines, they sing,</p>
+      <p>And deeds of antient prowess. Crowds around,</p>
+      <p>Of every region, every language, stand</p>
+      <p>In mute applause, sooth'd with the pleasing lay.</p>
+      <p>Vers'd in each art and every power of speech,</p>
+      <p>The Delians mimick all who come: to them</p>
+      <p>All language is familiar: you would think</p>
+      <p>The natives spoke of every different clime.</p>
+      <p>Such are their winning ways: so sweet their song.</p>
+    </div>
+  </div>
+  <p>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, <span lang="he" title="AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>; rendered by the Greeks <a
+  name="footnotetag802" href="#footnote802"><sup>[802]</sup></a><span
+  title="Ourios" class="grk"
+  >&#x39F;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span>; and changed in
+  acceptation so as to refer to another element.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag803" href="#footnote803"><sup>[803]</sup></a> <span title="Ourion ek prumn�s tis hod�g�t�ra kaleit�" class="grk">&#x39F;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3BD; &#x3B5;&#x3BA; &#x3C0;&#x3C1;&#x3C5;&#x3BC;&#x3BD;&#x3B7;&#x3C2; &#x3C4;&#x3B9;&#x3C2; &#x1F41;&#x3B4;&#x3B7;&#x3B3;&#x3B7;&#x3C4;&#x3B7;&#x3C1;&#x3B1; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3C9;</span></p>
+      <p class="i2"><span title="Z�na, kata protan�n histion ekpetasas." class="grk">&#x396;&#x3B7;&#x3BD;&#x3B1;, &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B1;&#x3BD;&#x3C9;&#x3BD; &#x1F31;&#x3C3;&#x3C4;&#x3B9;&#x3BF;&#x3BD; &#x3B5;&#x3BA;&#x3C0;&#x3B5;&#x3C4;&#x3B1;&#x3C3;&#x3B1;&#x3C2;.</span></p>
+      <p><span title="Eit' epi Kuaneas dinas dromos, entha Poseid�n" class="grk">&#x395;&#x3B9;&#x3C4;' &#x3B5;&#x3C0;&#x3B9; &#x39A;&#x3C5;&#x3B1;&#x3BD;&#x3B5;&#x3B1;&#x3C2; &#x3B4;&#x3B9;&#x3BD;&#x3B1;&#x3C2; &#x3B4;&#x3C1;&#x3BF;&#x3BC;&#x3BF;&#x3C2;, &#x3B5;&#x3BD;&#x3B8;&#x3B1; &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;</span></p>
+      <p class="i2"><span title="Kampulon heilissei kuma para psamathois," class="grk">&#x39A;&#x3B1;&#x3BC;&#x3C0;&#x3C5;&#x3BB;&#x3BF;&#x3BD; &#x1F11;&#x3B9;&#x3BB;&#x3B9;&#x3C3;&#x3C3;&#x3B5;&#x3B9; &#x3BA;&#x3C5;&#x3BC;&#x3B1; &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C8;&#x3B1;&#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3B9;&#x3C2;,</span></p>
+      <p><span title="Eite kat Aigaiou pontou plaka, noston ereun�n" class="grk">&#x395;&#x3B9;&#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3C4; &#x391;&#x3B9;&#x3B3;&#x3B1;&#x3B9;&#x3BF;&#x3C5; &#x3C0;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C5; &#x3C0;&#x3BB;&#x3B1;&#x3BA;&#x3B1;, &#x3BD;&#x3BF;&#x3C3;&#x3C4;&#x3BF;&#x3BD; &#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3BD;&#x3C9;&#x3BD;</span></p>
+      <p class="i2"><span title="Neisth�, t�i de Bal�n psaista para xoan�i." class="grk">&#x39D;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3C9;, &#x3C4;&#x1FF3; &#x3B4;&#x3B5; &#x392;&#x3B1;&#x3BB;&#x3C9;&#x3BD; &#x3C8;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3BE;&#x3BF;&#x3B1;&#x3BD;&#x1FF3;.</span></p>
+      <p><span title="Ton de gar euant�ton aei theon Antipatrou pais" class="grk">&#x3A4;&#x3BF;&#x3BD; &#x3B4;&#x3B5; &#x3B3;&#x3B1;&#x3C1; &#x3B5;&#x3C5;&#x3B1;&#x3BD;&#x3C4;&#x3B7;&#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3B5;&#x3B9; &#x3B8;&#x3B5;&#x3BF;&#x3BD; &#x391;&#x3BD;&#x3C4;&#x3B9;&#x3C0;&#x3B1;&#x3C4;&#x3C1;&#x3BF;&#x3C5; &#x3C0;&#x3B1;&#x3B9;&#x3C2;</span></p>
+      <p class="i2"><span title="St�se phil�n agath�s sumbolon euplo��s." class="grk">&#x3A3;&#x3C4;&#x3B7;&#x3C3;&#x3B5; &#x3C6;&#x3B9;&#x3BB;&#x3C9;&#x3BD; &#x3B1;&#x3B3;&#x3B1;&#x3B8;&#x3B7;&#x3C2; &#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3BD; &#x3B5;&#x3C5;&#x3C0;&#x3BB;&#x3BF;&#x3CA;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p>Great Urian Jove invoke to be your guide:</p>
+      <p>Then spread the sail, and boldly stem the tide.</p>
+      <p>Whether the stormy inlet you explore,</p>
+      <p>Where the surge laves the bleak Cyanean shore,</p>
+      <p>Or down the Egean homeward bend your way,</p>
+      <p>Still as you pass the wonted tribute pay,</p>
+      <p>An humble cake of meal: for Philo here,</p>
+      <p>Antipater's good son, this shrine did rear,</p>
+      <p>A pleasing omen, as you ply the sail,</p>
+      <p>And sure prognostic of a prosperous gale.</p>
+    </div>
+  </div>
+  <p>The Iapygian promontory had a temple to the same God, whose name by
+  Dionysius is rendered <span title="Hurios" class="grk"
+  >&#x1F59;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag804" href="#footnote804"><sup>[804]</sup></a><span title="Psulat' I�pugi�n tatanusmena, mesph' Hurioio" class="grk">&#x3A8;&#x3C5;&#x3BB;&#x3B1;&#x3C4;' &#x399;&#x3B7;&#x3C0;&#x3C5;&#x3B3;&#x3B9;&#x3C9;&#x3BD; &#x3C4;&#x3B1;&#x3C4;&#x3B1;&#x3BD;&#x3C5;&#x3C3;&#x3BC;&#x3B5;&#x3BD;&#x3B1;, &#x3BC;&#x3B5;&#x3C3;&#x3C6;' &#x1F59;&#x3C1;&#x3B9;&#x3BF;&#x3B9;&#x3BF;</span></p>
+      <p><span title="Parrhalias, Huriou, tothi suretai Hadrias halm�." class="grk">&#x3A0;&#x3B1;&#x1FE4;&#x1FE5;&#x3B1;&#x3BB;&#x3B9;&#x3B1;&#x3C2;, &#x1F59;&#x3C1;&#x3B9;&#x3BF;&#x3C5;, &#x3C4;&#x3BF;&#x3B8;&#x3B9; &#x3C3;&#x3C5;&#x3C1;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x1F09;&#x3B4;&#x3C1;&#x3B9;&#x3B1;&#x3C2; &#x1F01;&#x3BB;&#x3BC;&#x3B7;.</span></p>
+    </div>
+  </div>
+  <p>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 <span title="Kol�n�" class="grk"
+  >&#x39A;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x3B7;</span>. It came at last to
+  denote any <ins class="correction" title="'nees' in original">ness</ins>
+  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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag805" href="#footnote805"><sup>[805]</sup></a> <span title="�ri de nissomenoisin Ath� anetelle kol�n�." class="grk">&#x397;&#x3C1;&#x3B9; &#x3B4;&#x3B5; &#x3BD;&#x3B9;&#x3C3;&#x3C3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x391;&#x3B8;&#x3C9; &#x3B1;&#x3BD;&#x3B5;&#x3C4;&#x3B5;&#x3BB;&#x3BB;&#x3B5; &#x3BA;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x3B7;.</span></p>
+    </div>
+  </div>
+  <p>In another place of the Bosporus&mdash;</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag806" href="#footnote806"><sup>[806]</sup></a> <span title="Phainetai �eroen stoma Bosporou, �de kol�nai" class="grk">&#x3A6;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3B7;&#x3B5;&#x3C1;&#x3BF;&#x3B5;&#x3BD; &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1; &#x392;&#x3BF;&#x3C3;&#x3C0;&#x3BF;&#x3C1;&#x3BF;&#x3C5;, &#x3B7;&#x3B4;&#x3B5; &#x3BA;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x3B1;&#x3B9;</span></p>
+      <p><span title="Musiai." class="grk">&#x39C;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>The like occurs in the Orphic Argonauts, where Beleus is pointing out
+  the habitation of the Centaur Chiron:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag807" href="#footnote807"><sup>[807]</sup></a><span title="� philoi, athreite skopi�s prouchonta kol�non," class="grk">&#x3A9; &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3B9;, &#x3B1;&#x3B8;&#x3C1;&#x3B5;&#x3B9;&#x3C4;&#x3B5; &#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3B9;&#x3B7;&#x3C2; &#x3C0;&#x3C1;&#x3BF;&#x3C5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B1; &#x3BA;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3BD;,</span></p>
+      <p><span title="Mess�i eni pr��ni kataskion, entha de Cheir�n" class="grk">&#x39C;&#x3B5;&#x3C3;&#x3C3;&#x1FF3; &#x3B5;&#x3BD;&#x3B9; &#x3C0;&#x3C1;&#x3B7;&#x3C9;&#x3BD;&#x3B9; &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C3;&#x3BA;&#x3B9;&#x3BF;&#x3BD;, &#x3B5;&#x3BD;&#x3B8;&#x3B1; &#x3B4;&#x3B5; &#x3A7;&#x3B5;&#x3B9;&#x3C1;&#x3C9;&#x3BD;</span></p>
+      <p><span title="Naiei eni sp�lungi, dikaiotatos Kentaur�n." class="grk">&#x39D;&#x3B1;&#x3B9;&#x3B5;&#x3B9; &#x3B5;&#x3BD;&#x3B9; &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3C5;&#x3B3;&#x3B3;&#x3B9;, &#x3B4;&#x3B9;&#x3BA;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C2; &#x39A;&#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C5;&#x3C1;&#x3C9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>These Colon� 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
+  <span title="�ria" class="grk">&#x3C9;&#x3C1;&#x3B9;&#x3B1;</span>, <span
+  title="ourea" class="grk">&#x3BF;&#x3C5;&#x3C1;&#x3B5;&#x3B1;</span>, and
+  <span title="hormoi" class="grk"
+  >&#x1F41;&#x3C1;&#x3BC;&#x3BF;&#x3B9;</span>. 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag808" href="#footnote808"><sup>[808]</sup></a><span title="Pasai de skopiai toi adon, kai pr�ones akroi" class="grk">&#x3A0;&#x3B1;&#x3C3;&#x3B1;&#x3B9; &#x3B4;&#x3B5; &#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3B9;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3B9; &#x3B1;&#x3B4;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3C1;&#x3C9;&#x3BF;&#x3BD;&#x3B5;&#x3C2; &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3B9;</span></p>
+      <p><span title="Hups�l�n ore�n, potamoi th' ala de proreontes," class="grk">&#x1F59;&#x3C8;&#x3B7;&#x3BB;&#x3C9;&#x3BD; &#x3BF;&#x3C1;&#x3B5;&#x3C9;&#x3BD;, &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3B9; &#x3B8;' &#x3B1;&#x3BB;&#x3B1; &#x3B4;&#x3B5; &#x3C0;&#x3C1;&#x3BF;&#x3C1;&#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,</span></p>
+      <p><span title="Aktait' eis hala keklimenai, limenes te thalass�s." class="grk">&#x391;&#x3BA;&#x3C4;&#x3B1;&#x3B9;&#x3C4;' &#x3B5;&#x3B9;&#x3C2; &#x1F01;&#x3BB;&#x3B1; &#x3BA;&#x3B5;&#x3BA;&#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;, &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3C2; &#x3C4;&#x3B5; &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B7;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16">In that happy hour</p>
+      <p>The lofty cliffs, that overlook the main,</p>
+      <p>And the high summits of the towering hills,</p>
+      <p>Shouted in triumph: down the rivers ran</p>
+      <p>In pleasing murmurs to the distant deep.</p>
+      <p>The shelves, the shores, the inlets of the sea,</p>
+      <p>Witness'd uncommon gladness.</p>
+    </div>
+  </div>
+  <p>Apollo, from this circumstance, was often called <span
+  title="epaktios" class="grk"
+  >&#x3B5;&#x3C0;&#x3B1;&#x3BA;&#x3C4;&#x3B9;&#x3BF;&#x3C2;</span>, or the
+  tutelary God of the coast; and had particular offerings upon that
+  account.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag809" href="#footnote809"><sup>[809]</sup></a><span title="Peismata t' hapsamenoi porsunomen hiera kala" class="grk">&#x3A0;&#x3B5;&#x3B9;&#x3C3;&#x3BC;&#x3B1;&#x3C4;&#x3B1; &#x3C4;' &#x1F01;&#x3C8;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9; &#x3C0;&#x3BF;&#x3C1;&#x3C3;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD; &#x1F31;&#x3B5;&#x3C1;&#x3B1; &#x3BA;&#x3B1;&#x3BB;&#x3B1;</span></p>
+      <p><span title="Z�ni Panomphai�i, kai epakti�i Apoll�ni." class="grk">&#x396;&#x3B7;&#x3BD;&#x3B9; &#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3B9;&#x1FF3;, &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3C0;&#x3B1;&#x3BA;&#x3C4;&#x3B9;&#x1FF3; &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>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 <a name="footnotetag810"
+  href="#footnote810"><sup>[810]</sup></a>worship: and Pausanias, in
+  describing the temple of Hercules at Hyettus in <a name="footnotetag811"
+  href="#footnote811"><sup>[811]</sup></a>B&#339;otia, 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 <a name="footnotetag812"
+  href="#footnote812"><sup>[812]</sup></a>Phrygia&mdash;qu� sine effigie,
+  rudi palo, et informi specie prostant. Juno of Samos was little better
+  than a <a name="footnotetag813"
+  href="#footnote813"><sup>[813]</sup></a>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 <a name="footnotetag814"
+  href="#footnote814"><sup>[814]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Eske de ti stibaron stupos ampelou, entrephon hul�i" class="grk">&#x395;&#x3C3;&#x3BA;&#x3B5; &#x3B4;&#x3B5; &#x3C4;&#x3B9; &#x3C3;&#x3C4;&#x3B9;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3BD; &#x3C3;&#x3C4;&#x3C5;&#x3C0;&#x3BF;&#x3C2; &#x3B1;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C5;, &#x3B5;&#x3BD;&#x3C4;&#x3C1;&#x3B5;&#x3C6;&#x3BF;&#x3BD; &#x1F51;&#x3BB;&#x1FC3;</span></p>
+      <p><span title="Prognu gerandruon, to men ektamon ophra peloito" class="grk">&#x3A0;&#x3C1;&#x3BF;&#x3B3;&#x3BD;&#x3C5; &#x3B3;&#x3B5;&#x3C1;&#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C5;&#x3BF;&#x3BD;, &#x3C4;&#x3BF; &#x3BC;&#x3B5;&#x3BD; &#x3B5;&#x3BA;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3BD; &#x3BF;&#x3C6;&#x3C1;&#x3B1; &#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3B9;&#x3C4;&#x3BF;</span></p>
+      <p><span title="Daimonos ourei�s hieron bretas; exese d' Arg�s" class="grk">&#x394;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3C2; &#x3BF;&#x3C5;&#x3C1;&#x3B5;&#x3B9;&#x3B7;&#x3C2; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3B2;&#x3C1;&#x3B5;&#x3C4;&#x3B1;&#x3C2;&#x387; &#x3B5;&#x3BE;&#x3B5;&#x3C3;&#x3B5; &#x3B4;' &#x391;&#x3C1;&#x3B3;&#x3C9;&#x3C2;</span></p>
+      <p><span title="Eukosm�s, kai d� min ep' okruoenti Kol�n�i" class="grk">&#x395;&#x3C5;&#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x3C9;&#x3C2;, &#x3BA;&#x3B1;&#x3B9; &#x3B4;&#x3B7; &#x3BC;&#x3B9;&#x3BD; &#x3B5;&#x3C0;' &#x3BF;&#x3BA;&#x3C1;&#x3C5;&#x3BF;&#x3B5;&#x3BD;&#x3C4;&#x3B9; &#x39A;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x1FF3;</span></p>
+      <p><span title="Idrusan, ph�goisin ep�rephes akrotat�sin;" class="grk">&#x399;&#x3B4;&#x3C1;&#x3C5;&#x3C3;&#x3B1;&#x3BD;, &#x3C6;&#x3B7;&#x3B3;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3C0;&#x3B7;&#x3C1;&#x3B5;&#x3C6;&#x3B5;&#x3C2; &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3B7;&#x3C3;&#x3B9;&#x3BD;&#x387;</span></p>
+      <p><span title="Hai ra te pasa�n panupertatai errhiz�nto" class="grk">&#x1F09;&#x3B9; &#x3C1;&#x3B1; &#x3C4;&#x3B5; &#x3C0;&#x3B1;&#x3C3;&#x3B1;&#x3C9;&#x3BD; &#x3C0;&#x3B1;&#x3BD;&#x3C5;&#x3C0;&#x3B5;&#x3C1;&#x3C4;&#x3B1;&#x3C4;&#x3B1;&#x3B9; &#x3B5;&#x1FE4;&#x1FE5;&#x3B9;&#x3B6;&#x3C9;&#x3BD;&#x3C4;&#x3BF;</span></p>
+      <p><span title="B�mon d' au cherados paran�neon, amphi de phullois" class="grk">&#x392;&#x3C9;&#x3BC;&#x3BF;&#x3BD; &#x3B4;' &#x3B1;&#x3C5; &#x3C7;&#x3B5;&#x3C1;&#x3B1;&#x3B4;&#x3BF;&#x3C2; &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3BD;&#x3B7;&#x3BD;&#x3B5;&#x3BF;&#x3BD;, &#x3B1;&#x3BC;&#x3C6;&#x3B9; &#x3B4;&#x3B5; &#x3C6;&#x3C5;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;</span></p>
+      <p><span title="Stepsamenoi druinoisi thu�poli�s emelonto." class="grk">&#x3A3;&#x3C4;&#x3B5;&#x3C8;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9; &#x3B4;&#x3C1;&#x3C5;&#x3B9;&#x3BD;&#x3BF;&#x3B9;&#x3C3;&#x3B9; &#x3B8;&#x3C5;&#x3B7;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3B7;&#x3C2; &#x3B5;&#x3BC;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3BF;.</span></p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p>A dry and wither'd branch, by time impair'd,</p>
+      <p>Hung from an ample and an aged vine,</p>
+      <p>Low bending to the earth: the warriors axe</p>
+      <p>Lopt it at once from the parental stem.</p>
+      <p>This as a sacred relick was consigned</p>
+      <p>To Argus' hands, an image meet to frame</p>
+      <p>Of Rhea, dread Divinity, who ruled</p>
+      <p>Over Bithynia's mountains. With rude art</p>
+      <p>He smooth'd and fashion'd it in homely guise.</p>
+      <p>Then on a high and lonely promontory</p>
+      <p>Rear'd it amid a tall and stately grove</p>
+      <p>Of antient beeches. Next of stones unwrought</p>
+      <p>They raise an altar; and with boughs of oak</p>
+      <p>Soft wreaths of foliage weave to deck it round.</p>
+      <p>Then to their rites they turn, and vows perform.</p>
+    </div>
+  </div>
+  <p>The same circumstance is mentioned in the Orphic Argonautics<a
+  name="footnotetag815" href="#footnote815"><sup>[815]</sup></a>; where the
+  poet speaks of Argus, and the vine branch:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i8"><span title="Amphiplakes ernos" class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9;&#x3C0;&#x3BB;&#x3B1;&#x3BA;&#x3B5;&#x3C2; &#x3B5;&#x3C1;&#x3BD;&#x3BF;&#x3C2;</span></p>
+      <p><span title="Ampelou auali�s oxei apekerse sid�r�i," class="grk">&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C5; &#x3B1;&#x3C5;&#x3B1;&#x3BB;&#x3B9;&#x3B7;&#x3C2; &#x3BF;&#x3BE;&#x3B5;&#x3B9; &#x3B1;&#x3C0;&#x3B5;&#x3BA;&#x3B5;&#x3C1;&#x3C3;&#x3B5; &#x3C3;&#x3B9;&#x3B4;&#x3B7;&#x3C1;&#x1FF3;,</span></p>
+      <p><span title="Xesse d' epistamen�s." class="grk">&#x39E;&#x3B5;&#x3C3;&#x3C3;&#x3B5; &#x3B4;' &#x3B5;&#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>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 <a name="footnotetag816"
+  href="#footnote816"><sup>[816]</sup></a>the image of the Goddess was
+  formed of the stump of a beech tree.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Soi kai Amazonides polemou epithum�teirai" class="grk">&#x3A3;&#x3BF;&#x3B9; &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BD;&#x3B9;&#x3B4;&#x3B5;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3BF;&#x3C5; &#x3B5;&#x3C0;&#x3B9;&#x3B8;&#x3C5;&#x3BC;&#x3B7;&#x3C4;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3B9;</span></p>
+      <p><span title="Ek kote parrhali�i Ephesou bretas hidrusanto" class="grk">&#x395;&#x3BA; &#x3BA;&#x3BF;&#x3C4;&#x3B5; &#x3C0;&#x3B1;&#x1FE4;&#x1FE5;&#x3B1;&#x3BB;&#x3B9;&#x1FC3; &#x395;&#x3C6;&#x3B5;&#x3C3;&#x3BF;&#x3C5; &#x3B2;&#x3C1;&#x3B5;&#x3C4;&#x3B1;&#x3C2; &#x1F31;&#x3B4;&#x3C1;&#x3C5;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;</span></p>
+      <p><a name="footnotetag817" href="#footnote817"><sup>[817]</sup></a><span title="Ph�g�i hupo premn�i, telesen de toi hieron Hipp�;" class="grk">&#x3A6;&#x3B7;&#x3B3;&#x1FF3; &#x1F51;&#x3C0;&#x3BF; &#x3C0;&#x3C1;&#x3B5;&#x3BC;&#x3BD;&#x1FF3;, &#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C3;&#x3B5;&#x3BD; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3B9; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x1F39;&#x3C0;&#x3C0;&#x3C9;&#x387;</span></p>
+      <p><span title="Autai d', Oupi anassa, peri prulin �rch�santo." class="grk">&#x391;&#x3C5;&#x3C4;&#x3B1;&#x3B9; &#x3B4;', &#x39F;&#x3C5;&#x3C0;&#x3B9; &#x3B1;&#x3BD;&#x3B1;&#x3C3;&#x3C3;&#x3B1;, &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C0;&#x3C1;&#x3C5;&#x3BB;&#x3B9;&#x3BD; &#x3C9;&#x3C1;&#x3C7;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Entha The�i pote n�on Amazonides tetuchonto" class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x398;&#x3B5;&#x1FC3; &#x3C0;&#x3BF;&#x3C4;&#x3B5; &#x3BD;&#x3B7;&#x3BF;&#x3BD; &#x391;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BD;&#x3B9;&#x3B4;&#x3B5;&#x3C2; &#x3C4;&#x3B5;&#x3C4;&#x3C5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3BF;</span></p>
+      <p><span title="Premn�i hupo ptele�s, peri�sion andrasi thauma." class="grk">&#x3A0;&#x3C1;&#x3B5;&#x3BC;&#x3BD;&#x1FF3; &#x1F51;&#x3C0;&#x3BF; &#x3C0;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3B7;&#x3C2;, &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C9;&#x3C3;&#x3B9;&#x3BF;&#x3BD; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B1;&#x3C3;&#x3B9; &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;.</span> v. 827.</p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <p>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 <span title="Ampelos" class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;</span>, 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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag818" href="#footnote818"><sup>[818]</sup></a><span title="M� phthones�is, hoti Bakchos em�n philot�ta phulassei." class="grk">&#x39C;&#x3B7; &#x3C6;&#x3B8;&#x3BF;&#x3BD;&#x3B5;&#x3C3;&#x1FC3;&#x3C2;, &#x1F41;&#x3C4;&#x3B9; &#x392;&#x3B1;&#x3BA;&#x3C7;&#x3BF;&#x3C2; &#x3B5;&#x3BC;&#x3B7;&#x3BD; &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C4;&#x3B7;&#x3C4;&#x3B1; &#x3C6;&#x3C5;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B5;&#x3B9;.</span></p>
+      <p><span title="Hotti neos genom�n, hoti kai philos eimi Luaiou." class="grk">&#x1F49;&#x3C4;&#x3C4;&#x3B9; &#x3BD;&#x3B5;&#x3BF;&#x3C2; &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B7;&#x3BD;, &#x1F41;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9; &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C2; &#x3B5;&#x3B9;&#x3BC;&#x3B9; &#x39B;&#x3C5;&#x3B1;&#x3B9;&#x3BF;&#x3C5;.</span></p>
+    </div>
+  </div>
+  <p>The worship of Ham was introduced by the Amonians in Phrygia and Asia
+  Minor: and in those parts the Poet makes Ampelus chiefly conversant.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag819" href="#footnote819"><sup>[819]</sup></a><span title="�d� gar Phrugi�s hupo deiradi kouros athur�n" class="grk">&#x397;&#x3B4;&#x3B7; &#x3B3;&#x3B1;&#x3C1; &#x3A6;&#x3C1;&#x3C5;&#x3B3;&#x3B9;&#x3B7;&#x3C2; &#x1F51;&#x3C0;&#x3BF; &#x3B4;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3B4;&#x3B9; &#x3BA;&#x3BF;&#x3C5;&#x3C1;&#x3BF;&#x3C2; &#x3B1;&#x3B8;&#x3C5;&#x3C1;&#x3C9;&#x3BD;</span></p>
+      <p><span title="Ampelos �ex�to neotrephes ernos er�t�n." class="grk">&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2; &#x3B7;&#x3B5;&#x3BE;&#x3B7;&#x3C4;&#x3BF; &#x3BD;&#x3B5;&#x3BF;&#x3C4;&#x3C1;&#x3B5;&#x3C6;&#x3B5;&#x3C2; &#x3B5;&#x3C1;&#x3BD;&#x3BF;&#x3C2; &#x3B5;&#x3C1;&#x3C9;&#x3C4;&#x3C9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>He speaks of his bathing in the waters, and rising with fresh beauty
+  from the stream, like the morning star from the ocean.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag820" href="#footnote820"><sup>[820]</sup></a><span title="Pakt�l�i pore kai su teon selas, ophra phanei�" class="grk">&#x3A0;&#x3B1;&#x3BA;&#x3C4;&#x3C9;&#x3BB;&#x1FF3; &#x3C0;&#x3BF;&#x3C1;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3C3;&#x3C5; &#x3C4;&#x3B5;&#x3BF;&#x3BD; &#x3C3;&#x3B5;&#x3BB;&#x3B1;&#x3C2;, &#x3BF;&#x3C6;&#x3C1;&#x3B1; &#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B7;</span></p>
+      <p><span title="Ampelos antell�n, hate ph�sphoros&mdash;" class="grk">&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2; &#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3BB;&#x3BB;&#x3C9;&#x3BD;, &#x1F01;&#x3C4;&#x3B5; &#x3C6;&#x3C9;&#x3C3;&#x3C6;&#x3BF;&#x3C1;&#x3BF;&#x3C2;&mdash;</span></p>
+      <p><span title="Kosm�sei seo kallos holon Pakt�lion hud�r." class="grk">&#x39A;&#x3BF;&#x3C3;&#x3BC;&#x3B7;&#x3C3;&#x3B5;&#x3B9; &#x3C3;&#x3B5;&#x3BF; &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C2; &#x1F41;&#x3BB;&#x3BF;&#x3BD; &#x3A0;&#x3B1;&#x3BA;&#x3C4;&#x3C9;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x1F51;&#x3B4;&#x3C9;&#x3C1;.</span></p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag821" href="#footnote821"><sup>[821]</sup></a> Ampelon intonsum, Satyro Nymph�que creatum,</p>
+      <p>Fertur in Ismariis Bacchus am�sse jugis.</p>
+    </div>
+  </div>
+  <p>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, <a
+  name="footnotetag822" href="#footnote822"><sup>[822]</sup></a><i>that,
+  according to Hecat�us, 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. Agr&#339;tas
+  mentions two cities there, an upper, and a lower, of that name. There</i>
+  <i>was likewise a harbour in Italy so called</i>. We read of a city <a
+  name="footnotetag823" href="#footnote823"><sup>[823]</sup></a>Ampelo�ssa
+  in Syria, and a nation in Lybia called Ampeliot�: <span title="Ampeli�tai de ethnos Libu�s" class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3B9;&#x3C9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5; &#x3B5;&#x3B8;&#x3BD;&#x3BF;&#x3C2;
+  &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3B7;&#x3C2;</span>. 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. <span title="Ampelos, m�chan�, kai akra Mukal�s, �goun orous." class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;,
+  &#x3BC;&#x3B7;&#x3C7;&#x3B1;&#x3BD;&#x3B7;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B1;
+  &#x39C;&#x3C5;&#x3BA;&#x3B1;&#x3BB;&#x3B7;&#x3C2;,
+  &#x3B7;&#x3B3;&#x3BF;&#x3C5;&#x3BD;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2;.</span> From the words <span
+  title="�goun orous" class="grk">&#x3B7;&#x3B3;&#x3BF;&#x3C5;&#x3BD;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2;</span> 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 <span
+  title="ampelos" class="grk"
+  >&#x3B1;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;</span>, the vine; but
+  they were so called from the Deity to whom they were <a
+  name="footnotetag824" href="#footnote824"><sup>[824]</sup></a>sacred.
+  Many of these places were barren crags, and rocks of the sea, ill suited
+  to the cultivation of the <a name="footnotetag825"
+  href="#footnote825"><sup>[825]</sup></a>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: <span title="Ampelos&mdash;aigialos&mdash;Kur�naiois aigialos." class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;&mdash;&#x3B1;&#x3B9;&#x3B3;&#x3B9;&#x3B1;&#x3BB;&#x3BF;&#x3C2;&mdash;&#x39A;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3B9;&#x3B3;&#x3B9;&#x3B1;&#x3BB;&#x3BF;&#x3C2;.</span> <i>By
+  Ampelus is signified the sea shore; or Ampelus, among the people of
+  Cyrene, signifies the sea shore</i>.</p>
+
+  <p>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<a name="footnotetag826"
+  href="#footnote826"><sup>[826]</sup></a> 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<a
+  name="footnotetag827" href="#footnote827"><sup>[827]</sup></a>: <span
+  title="En Didumon gualois Mukal�sion ENTHEON hud�r." class="grk"
+  >&#x395;&#x3BD; &#x394;&#x3B9;&#x3B4;&#x3C5;&#x3BC;&#x3BF;&#x3BD;
+  &#x3B3;&#x3C5;&#x3B1;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x39C;&#x3C5;&#x3BA;&#x3B1;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3BD;
+  &#x395;&#x39D;&#x398;&#x395;&#x39F;&#x39D;
+  &#x1F51;&#x3B4;&#x3C9;&#x3C1;.</span> I have mentioned that all fountains
+  were esteemed sacred, but especially those which had any pr�ternatural
+  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 <span title="Numph�" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B7;</span>, 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, <a name="footnotetag828"
+  href="#footnote828"><sup>[828]</sup></a><span title="Therma Numphan loutra" class="grk"
+  >&#x398;&#x3B5;&#x3C1;&#x3BC;&#x3B1;
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3BD;
+  &#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C1;&#x3B1;</span>. The temple of the
+  Nymph� Ionides, in Arcadia, stood close to a fountain of great <a
+  name="footnotetag829" href="#footnote829"><sup>[829]</sup></a>efficacy.
+  The term Nympha will be found always to have a reference to <a
+  name="footnotetag830" href="#footnote830"><sup>[830]</sup></a>water.
+  There was in the same region of the Peloponnesus a place called <span
+  title="Numphas" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3C2;</span>, Nymphas; which was
+  undoubtedly so named from its hot springs: <a name="footnotetag831"
+  href="#footnote831"><sup>[831]</sup></a><span title="Katarrheitai gar hudati&mdash;Numphas" class="grk"
+  >&#x39A;&#x3B1;&#x3C4;&#x3B1;&#x1FE4;&#x1FE5;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B3;&#x3B1;&#x3C1;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3B9;&mdash;&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3C2;</span>:
+  <i>for Nymphas&mdash;abounded with waters</i>. Another name for these
+  places was Ain-Ades, the fountain of Ades, or the Sun; which, in like
+  manner, was changed to <span title="Naiades" class="grk"
+  >&#x39D;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B5;&#x3C2;</span>, 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 <a
+  name="footnotetag832" href="#footnote832"><sup>[832]</sup></a>bitumen. As
+  they changed Ain Omphe to Numpha, a Goddess, they accordingly denominated
+  the place itself <span title="Numpheion" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B5;&#x3B9;&#x3BF;&#x3BD;</span>,
+  Nymph�um: and wherever a place occurs of that name, there will be found
+  something particular in its circumstances. We are told by <a
+  name="footnotetag833" href="#footnote833"><sup>[833]</sup></a>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 Nymph�um.
+  According to Marcellinus, it seems to be at Nymph�um 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. <a name="footnotetag834"
+  href="#footnote834"><sup>[834]</sup></a>Bitumen nascitur prope lacum
+  Sosingitem, cujus alveo Tigris voratus, fluensque subterraneus, procursis
+  spatiis longis, emergit. Hic et Naptha gignitur specie pice�. In his
+  pagis hiatus conspicitur terr�, 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 <a name="footnotetag835"
+  href="#footnote835"><sup>[835]</sup></a>Nympharum: in qu� nullum non
+  animal absumitur. In Athamania was a temple of the Nymphs, or <a
+  name="footnotetag836" href="#footnote836"><sup>[836]</sup></a>Nymph�um;
+  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 <a name="footnotetag837"
+  href="#footnote837"><sup>[837]</sup></a>Nymph�um. 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: <a name="footnotetag838"
+  href="#footnote838"><sup>[838]</sup></a><span title="T�n Ampelit�n g�n asphalt�d�, t�n en Seleukeiai t� Pieriai metalleuomen�n" class="grk"
+  >&#x3A4;&#x3B7;&#x3BD;
+  &#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3B7;&#x3BD;
+  &#x3B3;&#x3B7;&#x3BD;
+  &#x3B1;&#x3C3;&#x3C6;&#x3B1;&#x3BB;&#x3C4;&#x3C9;&#x3B4;&#x3B7;,
+  &#x3C4;&#x3B7;&#x3BD; &#x3B5;&#x3BD;
+  &#x3A3;&#x3B5;&#x3BB;&#x3B5;&#x3C5;&#x3BA;&#x3B5;&#x3B9;&#x1FB3;
+  &#x3C4;&#x3B7; &#x3A0;&#x3B9;&#x3B5;&#x3C1;&#x3B9;&#x1FB3;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BB;&#x3BB;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;</span>.
+  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 <a
+  name="footnotetag839" href="#footnote839"><sup>[839]</sup></a>Nymph�um,
+  supposed to have been an oracular temple. There was a method of
+  divination at Rome, mentioned by <a name="footnotetag840"
+  href="#footnote840"><sup>[840]</sup></a>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 <a
+  name="footnotetag841" href="#footnote841"><sup>[841]</sup></a>Nymph�um.
+  Pausanias takes notice of a cavern near Platea, which was sacred to the
+  Nymphs of Cith�ron: <span title="Huper de t�s koruph�s, eph' h�i ton b�mon poiountai, pente pou malista kai deka hupokatabanti stadious NYMPH�N estin antron Kithair�nid�n&mdash;MANTEUESTHAI de tas Numphas to archaion autothi echei logos." class="grk"
+  >&#x1F59;&#x3C0;&#x3B5;&#x3C1; &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3C2;
+  &#x3BA;&#x3BF;&#x3C1;&#x3C5;&#x3C6;&#x3B7;&#x3C2;, &#x3B5;&#x3C6;'
+  &#x1F91; &#x3C4;&#x3BF;&#x3BD; &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3BD;
+  &#x3C0;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3C0;&#x3B5;&#x3BD;&#x3C4;&#x3B5; &#x3C0;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5;&#x3BA;&#x3B1;
+  &#x1F51;&#x3C0;&#x3BF;&#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B2;&#x3B1;&#x3BD;&#x3C4;&#x3B9;
+  &#x3C3;&#x3C4;&#x3B1;&#x3B4;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x39D;Y&#x39C;&#x3A6;&#x3A9;&#x39D; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x39A;&#x3B9;&#x3B8;&#x3B1;&#x3B9;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&mdash;&#x39C;&#x391;&#x39D;&#x3A4;&#x395;&#x3A5;&#x395;&#x3A3;&#x398;&#x391;&#x399;
+  &#x3B4;&#x3B5; &#x3C4;&#x3B1;&#x3C2;
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3C2; &#x3C4;&#x3BF;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B8;&#x3B9; &#x3B5;&#x3C7;&#x3B5;&#x3B9;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C2;.</span> We find that the Nymphs of
+  this place had been of old prophetic. Evagrius mentions a splendid
+  building at Antioch called Nymph�um, remarkable <a name="footnotetag842"
+  href="#footnote842"><sup>[842]</sup></a><span title="Namat�n plout�i" class="grk"
+  >&#x39D;&#x3B1;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x1FF3;</span>, for the advantage of
+  its waters. There was a Nymph�um at Rome mentioned by Marcellinus. <a
+  name="footnotetag843"
+  href="#footnote843"><sup>[843]</sup></a>Septemzodium celebrem locum, ubi
+  Nymph�um Marcus condidit Imperator. Here were the Therm� Antonian�. 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
+  <i>Lymphati</i>.</p>
+
+  <p>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
+  Branchid� and Amonians: at the same time passing over many other places,
+  from whose priests and votaries the whole earth seemed to have been
+  peopled<a name="footnotetag844" href="#footnote844"><sup>[844]</sup></a>.
+  <span title="Ta men hupo t�s Puthias, � D�d�ni�n, � Klariou, � en Branchidais, � en Amm�nos, hupo muri�n te all�n theoprop�n proeir�mena, huph' h�n epieik�s pasa g� kat�ikisth�, tauta men oudeni log�i tithentai." class="grk"
+  >&#x3A4;&#x3B1; &#x3BC;&#x3B5;&#x3BD; &#x1F51;&#x3C0;&#x3BF;
+  &#x3C4;&#x3B7;&#x3C2; &#x3A0;&#x3C5;&#x3B8;&#x3B9;&#x3B1;&#x3C2;, &#x3B7;
+  &#x394;&#x3C9;&#x3B4;&#x3C9;&#x3BD;&#x3B9;&#x3C9;&#x3BD;, &#x3B7;
+  &#x39A;&#x3BB;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3C5;, &#x3B7; &#x3B5;&#x3BD;
+  &#x392;&#x3C1;&#x3B1;&#x3B3;&#x3C7;&#x3B9;&#x3B4;&#x3B1;&#x3B9;&#x3C2;,
+  &#x3B7; &#x3B5;&#x3BD; &#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;&#x3BF;&#x3C2;,
+  &#x1F51;&#x3C0;&#x3BF; &#x3BC;&#x3C5;&#x3C1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B5; &#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3BD;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C0;&#x3C1;&#x3BF;&#x3C0;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3B1;,
+  &#x1F51;&#x3C6;' &#x1F61;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3B5;&#x3B9;&#x3BA;&#x3C9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C3;&#x3B1; &#x3B3;&#x3B7;
+  &#x3BA;&#x3B1;&#x3C4;&#x1FF3;&#x3BA;&#x3B9;&#x3C3;&#x3B8;&#x3B7;,
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;&#x3B9; &#x3BB;&#x3BF;&#x3B3;&#x1FF3;
+  &#x3C4;&#x3B9;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.</span> As
+  colonies went abroad under the influence and direction of their tutelary
+  Deities; those Deities were styled <span title="H�gemones" class="grk"
+  >&#x1F29;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;</span>, and
+  <span title="Arch�getai" class="grk"
+  >&#x391;&#x3C1;&#x3C7;&#x3B7;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9;</span>:
+  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.
+  <a name="footnotetag845" href="#footnote845"><sup>[845]</sup></a><span
+  title="Se gar poi�sato N�leus H�gemon�n." class="grk">&#x3A3;&#x3B5;
+  &#x3B3;&#x3B1;&#x3C1;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3C4;&#x3BF;
+  &#x39D;&#x3B7;&#x3BB;&#x3B5;&#x3C5;&#x3C2;
+  &#x1F29;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3B7;&#x3BD;.</span> This
+  Goddess is styled <span title="poluptolis" class="grk"
+  >&#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>,
+  because this office was particularly ascribed to her: and she had many
+  places under her patronage. Jupiter accordingly tells her:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag846" href="#footnote846"><sup>[846]</sup></a><span title="Tris deka toi ptoliethra, kai ouk hena purgon opass�." class="grk">&#x3A4;&#x3C1;&#x3B9;&#x3C2; &#x3B4;&#x3B5;&#x3BA;&#x3B1; &#x3C4;&#x3BF;&#x3B9; &#x3C0;&#x3C4;&#x3BF;&#x3BB;&#x3B9;&#x3B5;&#x3B8;&#x3C1;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5;&#x3BA; &#x1F11;&#x3BD;&#x3B1; &#x3C0;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3BD; &#x3BF;&#x3C0;&#x3B1;&#x3C3;&#x3C3;&#x3C9;.</span></p>
+    </div>
+
+    <div class="stanza">
+      <p>Thrice ten fair cities shall your portion be,</p>
+      <p>And many a stately tower.</p>
+    </div>
+  </div>
+  <p>Apollo likewise was called <span title="Oiktist�s" class="grk"
+  >&#x39F;&#x3B9;&#x3BA;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3B7;&#x3C2;</span>
+  and <span title="Arch�get�s" class="grk"
+  >&#x391;&#x3C1;&#x3C7;&#x3B7;&#x3B3;&#x3B5;&#x3C4;&#x3B7;&#x3C2;</span>,
+  from being the supposed founder of cities; which were generally built in
+  consequence of some oracle.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag847" href="#footnote847"><sup>[847]</sup></a><span title="Phoib�i d' espomenoi poleas diemetr�santo" class="grk">&#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x1FF3; &#x3B4;' &#x3B5;&#x3C3;&#x3C0;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B1;&#x3C2; &#x3B4;&#x3B9;&#x3B5;&#x3BC;&#x3B5;&#x3C4;&#x3C1;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;</span></p>
+      <p><span title="Anthr�poi; Phoibos gar aei poliessi phil�dei" class="grk">&#x391;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3B9;&#x387; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3C2; &#x3B3;&#x3B1;&#x3C1; &#x3B1;&#x3B5;&#x3B9; &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3B5;&#x3C3;&#x3C3;&#x3B9; &#x3C6;&#x3B9;&#x3BB;&#x3B7;&#x3B4;&#x3B5;&#x3B9;</span></p>
+      <p><span title="Ktizomenais; autos de themeilia Phoibos huphainei." class="grk">&#x39A;&#x3C4;&#x3B9;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;&#x3C2;&#x387; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3B4;&#x3B5; &#x3B8;&#x3B5;&#x3BC;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3B1; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3C2; &#x1F51;&#x3C6;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;.</span></p>
+    </div>
+
+    <div class="stanza">
+      <p>'Tis through Apollo's tutelary aid,</p>
+      <p>That men go forth to regions far remote,</p>
+      <p>And cities found: Apollo ever joys</p>
+      <p>In founding cities.</p>
+    </div>
+  </div>
+  <p>What colony, says <a name="footnotetag848"
+  href="#footnote848"><sup>[848]</sup></a>Cicero, did Greece ever send into
+  �tolia, 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. <a
+  name="footnotetag849" href="#footnote849"><sup>[849]</sup></a><span
+  title="Oute poleas �ikizon, oude teichea perieballonto&mdash;prin an d� para Mante�n akousai hekasta." class="grk"
+  >&#x39F;&#x3C5;&#x3C4;&#x3B5; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B1;&#x3C2;
+  &#x1FF3;&#x3BA;&#x3B9;&#x3B6;&#x3BF;&#x3BD;, &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3C4;&#x3B5;&#x3B9;&#x3C7;&#x3B5;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B5;&#x3B2;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&mdash;&#x3C0;&#x3C1;&#x3B9;&#x3BD;
+  &#x3B1;&#x3BD; &#x3B4;&#x3B7; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x39C;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3B9;
+  &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x3B1;.</span> <i>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</i>.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h3>PATOR AND PATRA.</h3>
+
+  <p>I cannot help thinking that the word <span title="pat�r" class="grk"
+  >&#x3C0;&#x3B1;&#x3C4;&#x3B7;&#x3C1;</span>, 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 <a
+  name="footnotetag850" href="#footnote850"><sup>[850]</sup></a>shewn. From
+  hence I should infer, that two words, originally very distinct, have been
+  rendered one and the <a name="footnotetag851"
+  href="#footnote851"><sup>[851]</sup></a>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag852" href="#footnote852"><sup>[852]</sup></a>Jane pater, Jane tuens, Dive biceps, biformis,</p>
+      <p>O! cate rerum sator; O! principium Deorum.</p>
+    </div>
+  </div>
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag853" href="#footnote853"><sup>[853]</sup></a>Ut nemo sit nostrum, quin pater optimus Div�m est:</p>
+      <p>Ut Neptunus pater, Liber, Saturnus pater, Mars,</p>
+      <p>Janus, Quirinus, pater, omnes dicamur ad unum.</p>
+    </div>
+  </div>
+  <p>And not only the Gods, but the Hierophant�, 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 Pater� 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
+  penultim� product�. 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 <a name="footnotetag854"
+  href="#footnote854"><sup>[854]</sup></a>Rhetor.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Tu Boiocassis stirpe Druidarum satus,</p>
+      <p class="i2">Si fama non fallat fidem,</p>
+      <p>Beleni sacratum ducis e templo genus,</p>
+      <p class="i2">Et inde vobis nomina,</p>
+      <p>Tibi Pater�: sic ministros nuncupant</p>
+      <p class="i2">Apollinares Mystici.</p>
+      <p>Fratri, Patrique nomen a Ph�bo datum,</p>
+      <p class="i2">Natoque de Delphis tuo.</p>
+    </div>
+  </div>
+  <p>He mentions, that this worship prevailed particularly in Armorica; of
+  which country his relations were natives.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag855" href="#footnote855"><sup>[855]</sup></a>Nec reticebo Senem,</p>
+      <p>Nomine Ph&#339;bicium,</p>
+      <p>Qui Beleni �dituus,</p>
+      <p>Stirpe satus Druid�m,</p>
+      <p>Gentis Armoric�.</p>
+    </div>
+  </div>
+  <p>Belin, the Deity of whom he speaks, was the same as <a
+  name="footnotetag856" href="#footnote856"><sup>[856]</sup></a>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 <a name="footnotetag857"
+  href="#footnote857"><sup>[857]</sup></a>Apollo.</p>
+
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag858" href="#footnote858"><sup>[858]</sup></a><span title="Amphi de daiomenois eurun choron est�santo," class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3B4;&#x3B5; &#x3B4;&#x3B1;&#x3B9;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C2; &#x3B5;&#x3C5;&#x3C1;&#x3C5;&#x3BD; &#x3C7;&#x3BF;&#x3C1;&#x3BF;&#x3BD; &#x3B5;&#x3C3;&#x3C4;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;,</span></p>
+      <p><span title="Kalon I�pai�on', I�pai�ona Phoibon" class="grk">&#x39A;&#x3B1;&#x3BB;&#x3BF;&#x3BD; &#x399;&#x3B7;&#x3C0;&#x3B1;&#x3B9;&#x3B7;&#x3BF;&#x3BD;', &#x399;&#x3B7;&#x3C0;&#x3B1;&#x3B9;&#x3B7;&#x3BF;&#x3BD;&#x3B1; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Melpomenoi." class="grk">&#x39C;&#x3B5;&#x3BB;&#x3C0;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>It was originally an Egyptian dance, in honour of Hermes, and
+  practised by the Patar�, 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag859" href="#footnote859"><sup>[859]</sup></a><span title="Amudis de neoi Orph�os an�g�i" class="grk">&#x391;&#x3BC;&#x3C5;&#x3B4;&#x3B9;&#x3C2; &#x3B4;&#x3B5; &#x3BD;&#x3B5;&#x3BF;&#x3B9; &#x39F;&#x3C1;&#x3C6;&#x3B7;&#x3BF;&#x3C2; &#x3B1;&#x3BD;&#x3C9;&#x3B3;&#x1FC3;</span></p>
+      <p><span title="Ekairontes B�tarmon enoplion orch�santo," class="grk">&#x395;&#x3BA;&#x3B1;&#x3B9;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x392;&#x3B7;&#x3C4;&#x3B1;&#x3C1;&#x3BC;&#x3BF;&#x3BD; &#x3B5;&#x3BD;&#x3BF;&#x3C0;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x3BF;&#x3C1;&#x3C7;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;,</span></p>
+      <p><span title="Kai sakea xipheessin hupektupon." class="grk">&#x39A;&#x3B1;&#x3B9; &#x3C3;&#x3B1;&#x3BA;&#x3B5;&#x3B1; &#x3BE;&#x3B9;&#x3C6;&#x3B5;&#x3B5;&#x3C3;&#x3C3;&#x3B9;&#x3BD; &#x1F51;&#x3C0;&#x3B5;&#x3BA;&#x3C4;&#x3C5;&#x3C0;&#x3BF;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p><span title="B�tarmos" class="grk"
+  >&#x392;&#x3B7;&#x3C4;&#x3B1;&#x3C1;&#x3BC;&#x3BF;&#x3C2;</span>
+  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 Petaurist�, and Petauristarii; who made use of a kind of pole,
+  styled petaurum.&mdash;Of these the Roman writers make frequent mention;
+  and their feats are alluded to by Juvenal:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag860" href="#footnote860"><sup>[860]</sup></a>An magis oblectant animum jactata petauro</p>
+      <p>Corpora, quique solent rectum descendere funem?</p>
+    </div>
+  </div>
+  <p>Manilius likewise gives an account of this people, and their activity;
+  wherein may be observed some remains of the original institution:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag861" href="#footnote861"><sup>[861]</sup></a>Ad numeros etiam ille ciet cognata per artem</p>
+      <p>Corpora, qu� valido saliunt excussa petauro:</p>
+      <p>Membraque <i>per flammas orbesque</i> emissa flagrantes,</p>
+      <p>Delphin�mque suo per inane imitantia motu,</p>
+      <p>Et viduata volant pennis, et in a�re ludunt.</p>
+    </div>
+  </div>
+  <p>I have shewn, that the Pater�, 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 <span
+  title="petra" class="grk">&#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;</span>,
+  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 (<a name="footnotetag862"
+  href="#footnote862"><sup>[862]</sup></a><span title="Peri gar ton Kronion LOPHON agetai ta Olumpia" class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3BD;
+  &#x39B;&#x39F;&#x3A6;&#x39F;&#x39D;
+  &#x3B1;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3C4;&#x3B1;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;</span>) was of old
+  termed Petra, as relating to oracular influence. Hence Pindar, speaking
+  of I�mus, who was supposed to have been conducted by Apollo to Olympia,
+  says, <i>that they both came to the Petra Elibatos upon the lofty Cronian
+  mount: there Apollo bestowed upon I�mus a double portion of prophetic
+  knowledge</i>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag863" href="#footnote863"><sup>[863]</sup></a><span title="Hikonto d' hups�loio Petran" class="grk">&#x1F39;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3BF; &#x3B4;' &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3BF; &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;</span></p>
+      <p class="i2"><span title="Alibatou Kroniou," class="grk">&#x391;&#x3BB;&#x3B9;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3C5; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3C5;,</span></p>
+      <p><span title="Enth' hoi �pase th�sauron" class="grk">&#x395;&#x3BD;&#x3B8;' &#x1F41;&#x3B9; &#x3C9;&#x3C0;&#x3B1;&#x3C3;&#x3B5; &#x3B8;&#x3B7;&#x3C3;&#x3B1;&#x3C5;&#x3C1;&#x3BF;&#x3BD;</span></p>
+      <p class="i2"><span title="Didumon MANTOSYNAS." class="grk">&#x394;&#x3B9;&#x3B4;&#x3C5;&#x3BC;&#x3BF;&#x3BD; &#x39C;&#x391;&#x39D;&#x3A4;&#x39F;&#x3A3;Y&#x39D;&#x391;&#x3A3;.</span></p>
+    </div>
+  </div>
+  <p>The word <span title="�libatos" class="grk"
+  >&#x397;&#x3BB;&#x3B9;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>,
+  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. <span title="�libatos" class="grk"
+  >&#x397;&#x3BB;&#x3B9;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span> is an
+  Amonian compound of Eli-Bat, and signifies solis domus, vel <a
+  name="footnotetag864" href="#footnote864"><sup>[864]</sup></a>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 <a name="footnotetag865"
+  href="#footnote865"><sup>[865]</sup></a><span title="Leuran Molpidos petran" class="grk"
+  >&#x39B;&#x3B5;&#x3C5;&#x3C1;&#x3B1;&#x3BD;
+  &#x39C;&#x3BF;&#x3BB;&#x3C0;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;</span>: and the Pytho at
+  Delphi is by Pindar styled Petra�ssa: <a name="footnotetag866"
+  href="#footnote866"><sup>[866]</sup></a><span title="Epei Petraessas elaun�n hiket' ek Puth�nos" class="grk"
+  >&#x395;&#x3C0;&#x3B5;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B5;&#x3C3;&#x3C3;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BB;&#x3B1;&#x3C5;&#x3BD;&#x3C9;&#x3BD;
+  &#x1F31;&#x3BA;&#x3B5;&#x3C4;' &#x3B5;&#x3BA;
+  &#x3A0;&#x3C5;&#x3B8;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>. Orchomenos was
+  a place of great antiquity; and the natives are said to have worshipped
+  Petra, which were supposed to have fallen from <a name="footnotetag867"
+  href="#footnote867"><sup>[867]</sup></a>heaven. At Athens in the
+  Acropolis was a sacred cavern, which was called Petr� Macr�, Petr�
+  Cecropi�.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag868" href="#footnote868"><sup>[868]</sup></a><span title="Akoue toinun, oistha Kekropias petras," class="grk">&#x391;&#x3BA;&#x3BF;&#x3C5;&#x3B5; &#x3C4;&#x3BF;&#x3B9;&#x3BD;&#x3C5;&#x3BD;, &#x3BF;&#x3B9;&#x3C3;&#x3B8;&#x3B1; &#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3B9;&#x3B1;&#x3C2; &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;,</span></p>
+      <p><span title="Prosborrhon antron, as Makras kikl�skomen." class="grk">&#x3A0;&#x3C1;&#x3BF;&#x3C3;&#x3B2;&#x3BF;&#x1FE4;&#x1FE5;&#x3BF;&#x3BD; &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;, &#x3B1;&#x3C2; &#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x3C2; &#x3BA;&#x3B9;&#x3BA;&#x3BB;&#x3B7;&#x3C3;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>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. <a
+  name="footnotetag869" href="#footnote869"><sup>[869]</sup></a>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
+  <a name="footnotetag870" href="#footnote870"><sup>[870]</sup></a>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 <span title="lithos" class="grk"
+  >&#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2;</span>; 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. <a
+  name="footnotetag871" href="#footnote871"><sup>[871]</sup></a><span
+  title="Peri de tou H�liou hoi phusikoi phasin, h�s lithos kaleitai ho H�lios. Kai Anaxagorou genomenon Euripid�n math�t�n, Petron eir�kenai ton H�lion dia t�n prokeimen�n." class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C5; &#x1F41;&#x3B9;
+  &#x3C6;&#x3C5;&#x3C3;&#x3B9;&#x3BA;&#x3BF;&#x3B9;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x1F41;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;. &#x39A;&#x3B1;&#x3B9;
+  &#x391;&#x3BD;&#x3B1;&#x3BE;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3BF;&#x3C5;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x395;&#x3C5;&#x3C1;&#x3B9;&#x3C0;&#x3B9;&#x3B4;&#x3B7;&#x3BD;
+  &#x3BC;&#x3B1;&#x3B8;&#x3B7;&#x3C4;&#x3B7;&#x3BD;,
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BA;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;.</span></p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Ho gar Makarios, k' ouk oneidiz� tuchas," class="grk">&#x1F49; &#x3B3;&#x3B1;&#x3C1; &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3C2;, &#x3BA;' &#x3BF;&#x3C5;&#x3BA; &#x3BF;&#x3BD;&#x3B5;&#x3B9;&#x3B4;&#x3B9;&#x3B6;&#x3C9; &#x3C4;&#x3C5;&#x3C7;&#x3B1;&#x3C2;,</span></p>
+      <p><span title="Dios pephuk�s, h�s legousi, Tantalos," class="grk">&#x394;&#x3B9;&#x3BF;&#x3C2; &#x3C0;&#x3B5;&#x3C6;&#x3C5;&#x3BA;&#x3C9;&#x3C2;, &#x1F61;&#x3C2; &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;, &#x3A4;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3C2;,</span></p>
+      <p><span title="Koruph�s hupertellonta deimain�n PETRON," class="grk">&#x39A;&#x3BF;&#x3C1;&#x3C5;&#x3C6;&#x3B7;&#x3C2; &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3C4;&#x3B5;&#x3BB;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B1; &#x3B4;&#x3B5;&#x3B9;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3C9;&#x3BD; &#x3A0;&#x395;&#x3A4;&#x3A1;&#x39F;&#x39D;,</span></p>
+      <p><span title="Aeri potaitai, kai tinei taut�n dik�n." class="grk">&#x391;&#x3B5;&#x3C1;&#x3B9; &#x3C0;&#x3BF;&#x3C4;&#x1FB3;&#x3C4;&#x3B1;&#x3B9;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3B9; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3BD; &#x3B4;&#x3B9;&#x3BA;&#x3B7;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>The same Scholiast quotes a similar passage from the same writer,
+  where the Sun is called Petra.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag872" href="#footnote872"><sup>[872]</sup></a><span title="Moloimi tan ouranou mesan" class="grk">&#x39C;&#x3BF;&#x3BB;&#x3BF;&#x3B9;&#x3BC;&#x3B9; &#x3C4;&#x3B1;&#x3BD; &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5; &#x3BC;&#x3B5;&#x3C3;&#x3B1;&#x3BD;</span></p>
+      <p><span title="Chthonos te tetamenan ai�r�masi petran," class="grk">&#x3A7;&#x3B8;&#x3BF;&#x3BD;&#x3BF;&#x3C2; &#x3C4;&#x3B5; &#x3C4;&#x3B5;&#x3C4;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3BD; &#x3B1;&#x3B9;&#x3C9;&#x3C1;&#x3B7;&#x3BC;&#x3B1;&#x3C3;&#x3B9; &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;,</span></p>
+      <p class="i2"><span title="Alusesi chruseais pheromenan." class="grk">&#x391;&#x3BB;&#x3C5;&#x3C3;&#x3B5;&#x3C3;&#x3B9; &#x3C7;&#x3C1;&#x3C5;&#x3C3;&#x3B5;&#x3B1;&#x3B9;&#x3C2; &#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>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 Clazomen�; 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 I�mus 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 �gospotamos the very <a name="footnotetag873"
+  href="#footnote873"><sup>[873]</sup></a>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<a
+  name="footnotetag874" href="#footnote874"><sup>[874]</sup></a>. In Abydi
+  gymnasio ex e� caus� colitur hodieque modicus quidem (lapis), sed quem in
+  medio terrarum casurum Anaxagoras pr�dixisse 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 <span title="�libatoi Petrai" class="grk"
+  >&#x397;&#x3BB;&#x3B9;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;</span>; which Elibatos the
+  Greeks derived from <span title="bain�" class="grk"
+  >&#x3B2;&#x3B1;&#x3B9;&#x3BD;&#x3C9;</span> descendo; and on this account
+  the Petra were thought to have fallen from the <a name="footnotetag875"
+  href="#footnote875"><sup>[875]</sup></a>Sun. We may by this clue unravel
+  the mysterious story of Tantalus; and account for the punishment which he
+  was doomed to undergo.</p>
+
+<p class="center" style="margin-top: 2em;"><a name="footnotetag876" href="#footnote876"><sup>[876]</sup></a><span title="Kor�i d' helen" class="grk">&#x39A;&#x3BF;&#x3C1;&#x1FF3; &#x3B4;' &#x1F11;&#x3BB;&#x3B5;&#x3BD;</span><br />
+<span title="Atan huperoplon," class="grk">&#x391;&#x3C4;&#x3B1;&#x3BD; &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3BF;&#x3C0;&#x3BB;&#x3BF;&#x3BD;,</span><br />
+<span title="Tan hoi pat�r huperkremase," class="grk">&#x3A4;&#x3B1;&#x3BD; &#x1F41;&#x3B9; &#x3C0;&#x3B1;&#x3C4;&#x3B7;&#x3C1; &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3BA;&#x3C1;&#x3B5;&#x3BC;&#x3B1;&#x3C3;&#x3B5;,</span><br />
+<span title="Karteron aut�i lithon" class="grk">&#x39A;&#x3B1;&#x3C1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x1FF3; &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3BD;</span><br />
+<span title="Ton aei menoin�n kephalas balein" class="grk">&#x3A4;&#x3BF;&#x3BD; &#x3B1;&#x3B5;&#x3B9; &#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3BD;&#x3C9;&#x3BD; &#x3BA;&#x3B5;&#x3C6;&#x3B1;&#x3BB;&#x3B1;&#x3C2; &#x3B2;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BD;</span><br />
+<span title="Euphrosunas alatai." class="grk">&#x395;&#x3C5;&#x3C6;&#x3C1;&#x3BF;&#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3C2; &#x3B1;&#x3BB;&#x3B1;&#x3C4;&#x3B1;&#x3B9;.</span></p>
+
+<p class="center" style="margin-top: 2em;">The unhappy Tantalus<br />
+From a satiety of bliss<br />
+Underwent a cruel reverse.<br />
+He was doom'd to sit under a huge stone,<br />
+Which the father of the Gods<br />
+Kept over his head suspended.<br />
+Thus he sat<br />
+In continual dread of its downfal,<br />
+And lost to every comfort.</p>
+
+  <p>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 <a
+  name="footnotetag877" href="#footnote877"><sup>[877]</sup></a>Pindar, as
+  well as by <a name="footnotetag878"
+  href="#footnote878"><sup>[878]</sup></a>Alc�us, Aleman, and other
+  writers, his punishment consisted in having a stone hanging over his
+  head; which kept him in perpetual fear. What is styled <span
+  title="lithos" class="grk">&#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2;</span>,
+  was I make no doubt originally Petros; which has been misinterpreted a
+  stone. Tantalus is termed by Euripides <span title="akolastos t�n gl�ssan" class="grk"
+  >&#x3B1;&#x3BA;&#x3BF;&#x3BB;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3B3;&#x3BB;&#x3C9;&#x3C3;&#x3C3;&#x3B1;&#x3BD;</span>, a man of an
+  ungovernable tongue: and his history at bottom relates to a person who
+  revealed the mysteries in which he had been <a name="footnotetag879"
+  href="#footnote879"><sup>[879]</sup></a>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<a name="footnotetag880"
+  href="#footnote880"><sup>[880]</sup></a>. <span title="O Tantalos euseb�s kai theosept�r �n Hiereus, kai philanthr�piai ta t�n the�n must�ria tois amu�tois husteron eip�n, exebl�th� tou hierou katalogou" class="grk"
+  >&#x39F; &#x3A4;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C5;&#x3C3;&#x3B5;&#x3B2;&#x3B7;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C3;&#x3B5;&#x3C0;&#x3C4;&#x3C9;&#x3C1;
+  &#x3B7;&#x3BD; &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B9;&#x3BB;&#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3B9;&#x1FB3;
+  &#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD; &#x3B8;&#x3B5;&#x3C9;&#x3BD;
+  &#x3BC;&#x3C5;&#x3C3;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3B1;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BC;&#x3C5;&#x3B7;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F51;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C0;&#x3C9;&#x3BD;,
+  &#x3B5;&#x3BE;&#x3B5;&#x3B2;&#x3BB;&#x3B7;&#x3B8;&#x3B7;
+  &#x3C4;&#x3BF;&#x3C5; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C5;</span>.
+  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,
+  <a name="footnotetag881" href="#footnote881"><sup>[881]</sup></a>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. <a name="footnotetag882"
+  href="#footnote882"><sup>[882]</sup></a><span title="Enioi akouousi ton lithon epi tou h�liou&mdash;kai ep��reisthai autou (Tantalou) ton h�lion, huph' �i deimatousthai, kai katapt�ssein" class="grk"
+  >&#x395;&#x3BD;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;&mdash;&#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3C0;&#x3B7;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  (&#x3A4;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3C5;)
+  &#x3C4;&#x3BF;&#x3BD; &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3BD;,
+  &#x1F51;&#x3C6;' &#x1FF3;
+  &#x3B4;&#x3B5;&#x3B9;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C0;&#x3C4;&#x3B7;&#x3C3;&#x3C3;&#x3B5;&#x3B9;&#x3BD;</span>.
+  And again, <span title="Peri de tou h�liou hoi phusikoi legousin, h�s lithos" class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5; &#x1F41;&#x3B9;
+  &#x3C6;&#x3C5;&#x3C3;&#x3B9;&#x3BA;&#x3BF;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2;</span> (it should be <span
+  title="petra" class="grk">&#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;</span>)
+  <span title="kaleitai ho h�lios" class="grk"
+  >&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x1F41;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>. <i>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</i>.</p>
+
+  <div class="figcenter" style="width:60%;">
+      <a href="images/Pl_5.png"><img width="100%" src="images/Pl_5.png"
+      alt="Plate V (lower)" /></a>
+    <h4>Pl. V. <i>Temple of Mithras Petr�us in the Mountains of Persia.
+    From Le Bruyn</i></h4>
+  </div>
+  <p>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 <span title="Petraioi" class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3B9;</span>, Petr�i.
+  We read of<a name="footnotetag883"
+  href="#footnote883"><sup>[883]</sup></a> <span title="Mithras, ho theos ek petras" class="grk"
+  >&#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3B1;&#x3C2;, &#x1F41;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C2; &#x3B5;&#x3BA;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;</span>, <i>Mithras, the Deity
+  out of the rock</i>; 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<a
+  name="footnotetag884" href="#footnote884"><sup>[884]</sup></a> Herculi in
+  Petr�. 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<a name="footnotetag885"
+  href="#footnote885"><sup>[885]</sup></a> 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<a name="footnotetag886" href="#footnote886"><sup>[886]</sup></a>
+  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 <span title="Theoi Petraioi" class="grk"
+  >&#x398;&#x3B5;&#x3BF;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3B9;</span>, and
+  <span title="Patr�isi" class="grk"
+  >&#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x3C3;&#x3B9;</span>. Pindar speaks
+  of Poseidon Petraios;<a name="footnotetag887"
+  href="#footnote887"><sup>[887]</sup></a> <span title="Pai Poseid�nos Petraiou" class="grk"
+  >&#x3A0;&#x3B1;&#x3B9;
+  &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3C5;</span>: under
+  which title Neptune was worshipped by the Thessalians: but the latter was
+  the more common title. We meet in Pausanias with Apollo Patro�s, and with
+  <a name="footnotetag888" href="#footnote888"><sup>[888]</sup></a><span
+  title="Zeus Meilichios" class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2;
+  &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;</span>,
+  and <span title="Artemis Patr�ia" class="grk"
+  >&#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x3B1;</span>; also <a
+  name="footnotetag889" href="#footnote889"><sup>[889]</sup></a>Bacchus
+  <span title="Patr�ios" class="grk"
+  >&#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x3BF;&#x3C2;</span>, Zeus Patro�s,
+  and Vesta Patroa, together with other instances.</p>
+
+  <p>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 <span title="theoi Patr�ioi" class="grk"
+  >&#x3B8;&#x3B5;&#x3BF;&#x3B9;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x3BF;&#x3B9;</span>, 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.</p>
+
+<p class="center" style="margin-top: 2em;"><a name="footnotetag890" href="#footnote890"><sup>[890]</sup></a><span title="AGLIB�L� KAI MALACHB�L�" class="grk">&#x391;&#x393;&#x39B;&#x399;&#x392;&#x3A9;&#x39B;&#x3A9; &#x39A;&#x391;&#x399; &#x39C;&#x391;&#x39B;&#x391;&#x3A7;&#x392;&#x397;&#x39B;&#x3A9;</span><br />
+<span title="PATR�OIS THEOIS." class="grk">&#x3A0;&#x391;&#x3A4;&#x3A1;&#x3A9;&#x39F;&#x399;&#x3A3; &#x398;&#x395;&#x39F;&#x399;&#x3A3;.</span></p>
+
+  <p>Cyrus, in his expedition against the Medes, is represented as making
+  vows <a name="footnotetag891"
+  href="#footnote891"><sup>[891]</sup></a><span title="Hestiai Patr�iai, kai Dii Patr�i�i, kai tois allois Theois" class="grk"
+  >&#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x1FB3;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x1FB3;, &#x3BA;&#x3B1;&#x3B9;
+  &#x394;&#x3B9;&#x3B9; &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x1FF3;&#x1FF3;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x398;&#x3B5;&#x3BF;&#x3B9;&#x3C2;</span>. 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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i12"><a name="footnotetag892" href="#footnote892"><sup>[892]</sup></a><span title="Omphai�i peri Petr�i" class="grk">&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3B9;&#x1FC3; &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x1FC3;</span></p>
+      <p><span title="Eiseti n�piachoio chorous hidrusato Bakchou" class="grk">&#x395;&#x3B9;&#x3C3;&#x3B5;&#x3C4;&#x3B9; &#x3BD;&#x3B7;&#x3C0;&#x3B9;&#x3B1;&#x3C7;&#x3BF;&#x3B9;&#x3BF; &#x3C7;&#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2; &#x1F31;&#x3B4;&#x3C1;&#x3C5;&#x3C3;&#x3B1;&#x3C4;&#x3BF; &#x392;&#x3B1;&#x3BA;&#x3C7;&#x3BF;&#x3C5;</span>.</p>
+    </div>
+  </div>
+  <p>At Patara, in Lycia, was an oracular temple: and Patr�, in Achaia, had
+  its name from divination, for which it was famous. Pausanias mentions the
+  temple, and adds, <a name="footnotetag893"
+  href="#footnote893"><sup>[893]</sup></a><span title="Pro de tou Hierou t�s D�m�tros esti p�g�&mdash;manteion de entautha estin apseudes." class="grk"
+  >&#x3A0;&#x3C1;&#x3BF; &#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3C5;
+  &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3C5; &#x3C4;&#x3B7;&#x3C2;
+  &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B7;&mdash;&#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B4;&#x3B5; &#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C5;&#x3B8;&#x3B1;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C8;&#x3B5;&#x3C5;&#x3B4;&#x3B5;&#x3C2;.</span> <i>Before the
+  temple is the fountain of Demeter&mdash;and in the temple an oracle,
+  which never is known to fail</i>.</p>
+
+  <p>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 <a
+  name="footnotetag894" href="#footnote894"><sup>[894]</sup></a>Alphita. If
+  it was expressed Ampi, or Ompi, the cakes were Ompai<a
+  name="footnotetag895" href="#footnote895"><sup>[895]</sup></a>, <span
+  title="Ompai" class="grk">&#x39F;&#x3BC;&#x3C0;&#x3B1;&#x3B9;</span>: at
+  the temple of Adorus<a name="footnotetag896"
+  href="#footnote896"><sup>[896]</sup></a>, Adorea. Those made in honour of
+  Ham-orus had the name of <a name="footnotetag897"
+  href="#footnote897"><sup>[897]</sup></a>Homoura, Amora, and Omorit�.
+  Those sacred to Peon, the God of light, were called <a
+  name="footnotetag898" href="#footnote898"><sup>[898]</sup></a>Piones. At
+  Cha-on, which signifies the house of the Sun, <a name="footnotetag899"
+  href="#footnote899"><sup>[899]</sup></a>Cauones, <span title="Chau�nes" class="grk"
+  >&#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>. From Pur-Ham,
+  and Pur-Amon, they were denominated Puramoun, <a name="footnotetag900"
+  href="#footnote900"><sup>[900]</sup></a><span title="Puramoun" class="grk"
+  >&#x3A0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3BD;</span>. From
+  Ob-El, Pytho Deus, came <a name="footnotetag901"
+  href="#footnote901"><sup>[901]</sup></a>Obelia. If the place were a Petra
+  or Petora, they had offerings of the same sort called Petora, by the
+  Greeks expressed <a name="footnotetag902"
+  href="#footnote902"><sup>[902]</sup></a><span title="Pitura" class="grk"
+  >&#x3A0;&#x3B9;&#x3C4;&#x3C5;&#x3C1;&#x3B1;</span>, Pitura. One of the
+  titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the Greeks
+  rendered Elaphos, <span title="elaphos" class="grk"
+  >&#x3B5;&#x3BB;&#x3B1;&#x3C6;&#x3BF;&#x3C2;</span>; 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 <span title="elaph�bolos" class="grk"
+  >&#x3B5;&#x3BB;&#x3B1;&#x3C6;&#x3B7;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3C2;</span>,
+  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 <span
+  title="Elaphoi" class="grk"
+  >&#x395;&#x3BB;&#x3B1;&#x3C6;&#x3BF;&#x3B9;</span>, Elaphoi. In Athen�us
+  we have an account of their composition, which consisted of fine meal,
+  and a mixture of sesamum and honey. <a name="footnotetag903"
+  href="#footnote903"><sup>[903]</sup></a><span title="Elaphos plakous dia staitos kai melitos kai s�samou." class="grk"
+  >&#x395;&#x3BB;&#x3B1;&#x3C6;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BB;&#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3C2; &#x3B4;&#x3B9;&#x3B1;
+  &#x3C3;&#x3C4;&#x3B1;&#x3B9;&#x3C4;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3BF;&#x3C5;.</span></p>
+
+  <p>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, <span title="bous" class="grk"
+  >&#x3B2;&#x3BF;&#x3C5;&#x3C2;</span>; but, in the accusative, more truly
+  boun, <span title="boun" class="grk">&#x3B2;&#x3BF;&#x3C5;&#x3BD;</span>.
+  Hesychius speaks of the Boun, and describes it, <span title="eidos pemmatos kerata echontos" class="grk"
+  >&#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B5;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3B1;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;</span>; <i>a kind of
+  cake, with a representation of two horns</i>. Julius Pollux mentions it
+  after the same manner: <span title="boun, eidos pemmatos kerata echontos" class="grk"
+  >&#x3B2;&#x3BF;&#x3C5;&#x3BD;, &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B5;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3B1;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;</span>; <i>a sort of
+  cake with horns</i>. Diogenes Laertius, speaking of the same offering
+  being made by Empedocles, describes the chief ingredients of which it was
+  composed: <a name="footnotetag904"
+  href="#footnote904"><sup>[904]</sup></a><span title="Boun ethuse&mdash;ek melitos kai alphit�n" class="grk"
+  >&#x392;&#x3BF;&#x3C5;&#x3BD;
+  &#x3B5;&#x3B8;&#x3C5;&#x3C3;&#x3B5;&mdash;&#x3B5;&#x3BA;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BB;&#x3C6;&#x3B9;&#x3C4;&#x3C9;&#x3BD;</span>. <i>He offered
+  up one of the sacred liba, called a boun, which was made of fine flour
+  and honey</i>. It is said of Cecrops, <a name="footnotetag905"
+  href="#footnote905"><sup>[905]</sup></a><span title="pr�tos boun ethuse:" class="grk"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3B2;&#x3BF;&#x3C5;&#x3BD;
+  &#x3B5;&#x3B8;&#x3C5;&#x3C3;&#x3B5;:</span> <i>He first offered up this
+  sort of sweet bread</i>. 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: <i>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 <a name="footnotetag906"
+  href="#footnote906"><sup>[906]</sup></a>men?</i> The prophet, in another
+  place, takes notice of the same idolatry. <a name="footnotetag907"
+  href="#footnote907"><sup>[907]</sup></a><i>The children gather wood, and
+  the fathers kindle the fire, and the women knead their dough, to make
+  cakes to the Queen of heaven</i>. The word, in these instances, for
+  sacred cakes, is <span lang="he" title="KWNYM" ><bdo
+  dir="rtl">&#x5DB;&#x5D5;&#x5E0;&#x5D9;&#x5DD;</bdo></span>, Cunim. The
+  Seventy translate it by a word of the same purport, <span
+  title="Chau�nas" class="grk"
+  >&#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;&#x3B1;&#x3C2;</span>, Chauonas; of
+  which I have before taken notice: <a name="footnotetag908"
+  href="#footnote908"><sup>[908]</sup></a><span title="M� aneu t�n andr�n h�m�n epoi�samen aut�i Chau�nas. ktl." class="grk"
+  >&#x39C;&#x3B7; &#x3B1;&#x3BD;&#x3B5;&#x3C5; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C9;&#x3BD; &#x1F21;&#x3BC;&#x3C9;&#x3BD;
+  &#x3B5;&#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x1FC3;
+  &#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;&#x3B1;&#x3C2;.
+  &#x3BA;&#x3C4;&#x3BB;.</span></p>
+
+  <p>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. <span
+  title="Haide gunaikes perithemenai schoinia en tais hodois enkath�ntai thumi�sai ta PITYRA; hotan de tis aut�n aphelkotheisa hupo tinos t�n paraporeuomen�n koim�th�i, t�n pl�sion oneidizei, hoti ouk �xi�tai, h�sper aut�, oute to schoinion aut�s dierrhag�" class="grk"
+  >&#x1F09;&#x3B9;&#x3B4;&#x3B5;
+  &#x3B3;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3BA;&#x3B5;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B8;&#x3B5;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C7;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3B1; &#x3B5;&#x3BD;
+  &#x3C4;&#x3B1;&#x3B9;&#x3C2; &#x1F41;&#x3B4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3B3;&#x3BA;&#x3B1;&#x3B8;&#x3B7;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B8;&#x3C5;&#x3BC;&#x3B9;&#x3C9;&#x3C3;&#x3B1;&#x3B9; &#x3C4;&#x3B1;
+  &#x3A0;&#x399;&#x3A4;Y&#x3A1;&#x391;&#x387; &#x1F41;&#x3C4;&#x3B1;&#x3BD;
+  &#x3B4;&#x3B5; &#x3C4;&#x3B9;&#x3C2; &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C6;&#x3B5;&#x3BB;&#x3BA;&#x3BF;&#x3B8;&#x3B5;&#x3B9;&#x3C3;&#x3B1;
+  &#x1F51;&#x3C0;&#x3BF; &#x3C4;&#x3B9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3C0;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x3BA;&#x3BF;&#x3B9;&#x3BC;&#x3B7;&#x3B8;&#x1FC3;, &#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BF;&#x3BD;&#x3B5;&#x3B9;&#x3B4;&#x3B9;&#x3B6;&#x3B5;&#x3B9;,
+  &#x1F41;&#x3C4;&#x3B9; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B7;&#x3BE;&#x3B9;&#x3C9;&#x3C4;&#x3B1;&#x3B9;,
+  &#x1F61;&#x3C3;&#x3C0;&#x3B5;&#x3C1; &#x3B1;&#x3C5;&#x3C4;&#x3B7;,
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3C4;&#x3BF;
+  &#x3C3;&#x3C7;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B5;&#x1FE4;&#x1FE5;&#x3B1;&#x3B3;&#x3B7;</span>. This
+  is a translation from an Hebrew or Chald�ic original; and, I should
+  think, not quite accurate. What is here rendered <span title="gunaikes" class="grk"
+  >&#x3B3;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3BA;&#x3B5;&#x3C2;</span>, should,
+  I imagine, be <span title="parthenoi" class="grk"
+  >&#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3B9;</span>; and the
+  purport will be nearly this: <i>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 <a name="footnotetag909"
+  href="#footnote909"><sup>[909]</sup></a>loosed</i>. 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. <i>Not
+  only the men and maid servants</i>, says the author, <i>are in this
+  manner prostituted at the shrine of the Goddess; for in this there would
+  be nothing extraordinary</i>: <a name="footnotetag910"
+  href="#footnote910"><sup>[910]</sup></a><span title="Alla kai thugateras hoi epiphanestatoi tou ethnous anierousi parthenous, hais nomos esti, kataporneutheisais polun chronon para t�i The�i meta tauta dedosthai pros gamon; ouk apaxiountos t�i toiaut�i sunoikein oudenos." class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B8;&#x3C5;&#x3B3;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3B1;&#x3C2;
+  &#x1F41;&#x3B9;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5; &#x3B5;&#x3B8;&#x3BD;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B9;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3C5;&#x3C2;,
+  &#x1F01;&#x3B9;&#x3C2; &#x3BD;&#x3BF;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C0;&#x3BF;&#x3C1;&#x3BD;&#x3B5;&#x3C5;&#x3B8;&#x3B5;&#x3B9;&#x3C3;&#x3B1;&#x3B9;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3BD;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3BD; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3C4;&#x1FC3; &#x398;&#x3B5;&#x1FF3; &#x3BC;&#x3B5;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3B4;&#x3B5;&#x3B4;&#x3BF;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3B3;&#x3B1;&#x3BC;&#x3BF;&#x3BD;&#x387;
+  &#x3BF;&#x3C5;&#x3BA;
+  &#x3B1;&#x3C0;&#x3B1;&#x3BE;&#x3B9;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C4;&#x1FC3; &#x3C4;&#x3BF;&#x3B9;&#x3B1;&#x3C5;&#x3C4;&#x1FC3;
+  &#x3C3;&#x3C5;&#x3BD;&#x3BF;&#x3B9;&#x3BA;&#x3B5;&#x3B9;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;&#x3BF;&#x3C2;.</span> <i>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.</i></p>
+
+  <p>The Patrica were not only rites of Mithras, but also of Osiris, who
+  was in reality the same Deity.</p>
+
+  <p>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 <a
+  name="footnotetag911" href="#footnote911"><sup>[911]</sup></a>Gronovius,
+  as well as in that by <a name="footnotetag912"
+  href="#footnote912"><sup>[912]</sup></a>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: <span title="Endon Patrik�n Heort�n Pher�" class="grk"
+  >&#x395;&#x3BD;&#x3B4;&#x3BF;&#x3BD;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x3B9;&#x3BA;&#x3B7;&#x3BD;
+  &#x1F19;&#x3BF;&#x3C1;&#x3C4;&#x3B7;&#x3BD;
+  &#x3A6;&#x3B5;&#x3C1;&#x3C9;</span>. How can <span title="Heort� Patrik�" class="grk"
+  >&#x1F19;&#x3BF;&#x3C1;&#x3C4;&#x3B7;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x3B9;&#x3BA;&#x3B7;</span> 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 <a name="footnotetag913"
+  href="#footnote913"><sup>[913]</sup></a><span title="Boun diachruson himati�i melani bussin�i peribalontes epi penthei t�s Theou deiknuousin (hoi Aiguptioi)" class="grk"
+  >&#x392;&#x3BF;&#x3C5;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3C7;&#x3C1;&#x3C5;&#x3C3;&#x3BF;&#x3BD;
+  &#x1F31;&#x3BC;&#x3B1;&#x3C4;&#x3B9;&#x1FF3;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B1;&#x3BD;&#x3B9;
+  &#x3B2;&#x3C5;&#x3C3;&#x3C3;&#x3B9;&#x3BD;&#x1FF3;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B2;&#x3B1;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C0;&#x3B5;&#x3BD;&#x3B8;&#x3B5;&#x3B9;
+  &#x3C4;&#x3B7;&#x3C2; &#x398;&#x3B5;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B5;&#x3B9;&#x3BA;&#x3BD;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;
+  (&#x1F41;&#x3B9;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;)</span>.
+  <i>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</i>. 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 <a name="footnotetag914"
+  href="#footnote914"><sup>[914]</sup></a>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 <a name="footnotetag915"
+  href="#footnote915"><sup>[915]</sup></a>disbelieved; and the remainder
+  was equally incredible. For no king of Egypt, if he had made a
+  representation of the sacred <a name="footnotetag916"
+  href="#footnote916"><sup>[916]</sup></a>bull, durst have prostituted it
+  for a tomb: and, as I have before said, <span title="Heort� Patrik�" class="grk"
+  >&#x1F19;&#x3BF;&#x3C1;&#x3C4;&#x3B7;
+  &#x3A0;&#x3B1;&#x3C4;&#x3C1;&#x3B9;&#x3BA;&#x3B7;</span> can never relate
+  to a funeral.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h4>AN</h4>
+
+<h3>ACCOUNT</h3>
+
+<h4>OF THE</h4>
+
+<h2>GODS OF GREECE;</h2>
+
+<h3><i>To shew that they were all originally one</i> GOD,<br />
+<i>the</i> SUN.</h3>
+
+  <p>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 <span
+  title="aporrhoiai" class="grk"
+  >&#x3B1;&#x3C0;&#x3BF;&#x1FE4;&#x1FE5;&#x3BF;&#x3B9;&#x3B1;&#x3B9;</span>,
+  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. <a
+  name="footnotetag917" href="#footnote917"><sup>[917]</sup></a><span
+  title="� Sol�n, Sol�n, Hell�nes este paides aei, ger�n de Hell�n ouk esti, neoi te psuchas hapantes; oudemian gar en heautois echete palaian doxan, oude math�ma chron�i polion ouden" class="grk"
+  >&#x3A9; &#x3A3;&#x3BF;&#x3BB;&#x3C9;&#x3BD;,
+  &#x3A3;&#x3BF;&#x3BB;&#x3C9;&#x3BD;,
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B5; &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;
+  &#x3B1;&#x3B5;&#x3B9;, &#x3B3;&#x3B5;&#x3C1;&#x3C9;&#x3BD; &#x3B4;&#x3B5;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;, &#x3BD;&#x3B5;&#x3BF;&#x3B9; &#x3C4;&#x3B5;
+  &#x3C8;&#x3C5;&#x3C7;&#x3B1;&#x3C2;
+  &#x1F01;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;&#x387;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BC;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x3B5;&#x3BD;
+  &#x1F11;&#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C7;&#x3B5;&#x3C4;&#x3B5;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B4;&#x3BF;&#x3BE;&#x3B1;&#x3BD;, &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3BC;&#x3B1;&#x3B8;&#x3B7;&#x3BC;&#x3B1;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x1FF3;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;</span>. 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. <a name="footnotetag918"
+  href="#footnote918"><sup>[918]</sup></a><span title="Enthende egeneto hekastos t�n the�n, eite d' aei �san pantes, hokoioi de tines ta eidea, ouk �pisteato mechri hou pr��n te kai chthes, h�s eipein log�i." class="grk"
+  >&#x395;&#x3BD;&#x3B8;&#x3B5;&#x3BD;&#x3B4;&#x3B5;
+  &#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF;
+  &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B8;&#x3B5;&#x3C9;&#x3BD;, &#x3B5;&#x3B9;&#x3C4;&#x3B5; &#x3B4;'
+  &#x3B1;&#x3B5;&#x3B9; &#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x1F41;&#x3BA;&#x3BF;&#x3B9;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x3C4;&#x3B1;
+  &#x3B5;&#x3B9;&#x3B4;&#x3B5;&#x3B1;, &#x3BF;&#x3C5;&#x3BA;
+  &#x3B7;&#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B5;&#x3B1;&#x3C4;&#x3BF;
+  &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9; &#x1F41;&#x3C5; <ins
+  class="correction" title="'&pi;&rho;&iota;&nu;&tau;&epsilon;' in original, no such word, amended to match Perseus E-Text"
+  >&#x3C0;&#x3C1;&#x3C9;&#x3B7;&#x3BD; &#x3C4;&#x3B5;</ins>
+  &#x3BA;&#x3B1;&#x3B9; &#x3C7;&#x3B8;&#x3B5;&#x3C2;, &#x1F61;&#x3C2;
+  &#x3B5;&#x3B9;&#x3C0;&#x3B5;&#x3B9;&#x3BD;
+  &#x3BB;&#x3BF;&#x3B3;&#x1FF3;.</span> He attributes to Homer, and to
+  Hesiod, the various names and distinctions of the Gods, and that endless
+  polytheism which prevailed. <a name="footnotetag919"
+  href="#footnote919"><sup>[919]</sup></a><span title="Outoi de eisi, hoi poi�santes theogonian Hell�si, kai toisi Theoisi tas ep�numias dontes, kai timas te kai technas dielontes, kai eidea aut�n s�m�inantes." class="grk"
+  >&#x39F;&#x3C5;&#x3C4;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;, &#x1F41;&#x3B9;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3B3;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C3;&#x3B9;
+  &#x398;&#x3B5;&#x3BF;&#x3B9;&#x3C3;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C0;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B9;&#x3BC;&#x3B1;&#x3C2; &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B5;&#x3C7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3B9;&#x3B4;&#x3B5;&#x3B1;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3B7;&#x3BC;&#x1FC3;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i6"><a name="footnotetag920" href="#footnote920"><sup>[920]</sup></a>Vos, O, clarissima Mundi</p>
+      <p>Lumina, labentem C&#339;lo qui ducitis annum,</p>
+      <p>Liber, et alma Ceres.</p>
+    </div>
+  </div>
+  <p><a name="footnotetag921"
+  href="#footnote921"><sup>[921]</sup></a>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag922" href="#footnote922"><sup>[922]</sup></a><span title="H�lie pangenetor, panaiole, chruseophenges." class="grk">&#x1F29;&#x3BB;&#x3B9;&#x3B5; &#x3C0;&#x3B1;&#x3B3;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF;&#x3C1;, &#x3C0;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3BB;&#x3B5;, &#x3C7;&#x3C1;&#x3C5;&#x3C3;&#x3B5;&#x3BF;&#x3C6;&#x3B5;&#x3B3;&#x3B3;&#x3B5;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>He was in Thrace esteemed, and worshipped as Bacchus, or Liber. <a
+  name="footnotetag923" href="#footnote923"><sup>[923]</sup></a>In Thraci�
+  Solem Liberum haberi, quem illi Sebadium nuncupantes magn� religione
+  celebrant: eique Deo in colle <a name="footnotetag924"
+  href="#footnote924"><sup>[924]</sup></a>Zemisso �des dicata est specie
+  rotund�. In short, all the Gods were one, as we learn from the same
+  Orphic Poetry:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag925" href="#footnote925"><sup>[925]</sup></a><span title="Heis Zeus, heis A�des, heis H�lios, heis Dionusos," class="grk">&#x1F19;&#x3B9;&#x3C2; &#x396;&#x3B5;&#x3C5;&#x3C2;, &#x1F11;&#x3B9;&#x3C2; &#x391;&#x3CA;&#x3B4;&#x3B5;&#x3C2;, &#x1F11;&#x3B9;&#x3C2; &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;, &#x1F11;&#x3B9;&#x3C2; &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C2;,</span></p>
+      <p><span title="Heis theos en pantessi." class="grk">&#x1F19;&#x3B9;&#x3C2; &#x3B8;&#x3B5;&#x3BF;&#x3C2; &#x3B5;&#x3BD; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C3;&#x3C3;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>Some Deities changed with the season.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag926" href="#footnote926"><sup>[926]</sup></a><span title="�elion de therous, metop�r�s d' habron Ia�." class="grk">&#x397;&#x3B5;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x3B4;&#x3B5; &#x3B8;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C2;, &#x3BC;&#x3B5;&#x3C4;&#x3BF;&#x3C0;&#x3C9;&#x3C1;&#x3B7;&#x3C2; &#x3B4;' &#x1F01;&#x3B2;&#x3C1;&#x3BF;&#x3BD; &#x399;&#x3B1;&#x3C9;.</span></p>
+    </div>
+  </div>
+  <p>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. <a
+  name="footnotetag927" href="#footnote927"><sup>[927]</sup></a><span
+  title="Ton Osirin hoi men Serapin, hoide Dionuson, hoide Plout�na, tines de Dia, polloide Pana nenomikasi" class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x39F;&#x3C3;&#x3B9;&#x3C1;&#x3B9;&#x3BD;
+  &#x1F41;&#x3B9; &#x3BC;&#x3B5;&#x3BD;
+  &#x3A3;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3B9;&#x3BD;,
+  &#x1F41;&#x3B9;&#x3B4;&#x3B5;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;,
+  &#x1F41;&#x3B9;&#x3B4;&#x3B5;
+  &#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;&#x3B1;,
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x3B4;&#x3B5; &#x394;&#x3B9;&#x3B1;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3B4;&#x3B5;
+  &#x3A0;&#x3B1;&#x3BD;&#x3B1;
+  &#x3BD;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3BA;&#x3B1;&#x3C3;&#x3B9;</span>.
+  <i>Some</i>, says Diodorus, <i>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</i>. 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. <a name="footnotetag928"
+  href="#footnote928"><sup>[928]</sup></a>Neque enim tanta <span
+  title="polutheot�s" class="grk"
+  >&#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3B8;&#x3B5;&#x3BF;&#x3C4;&#x3B7;&#x3C2;</span>
+  Gentium, quanta fuit Deorum <span title="polu�numia" class="grk"
+  >&#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3B9;&#x3B1;</span>.
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag929" href="#footnote929"><sup>[929]</sup></a><span title="Plout�n, Persephon�, D�m�t�r, Kupris, Er�tes," class="grk">&#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;, &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B5;&#x3C6;&#x3BF;&#x3BD;&#x3B7;, &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;, &#x39A;&#x3C5;&#x3C0;&#x3C1;&#x3B9;&#x3C2;, &#x395;&#x3C1;&#x3C9;&#x3C4;&#x3B5;&#x3C2;,</span></p>
+      <p><span title="Trit�nes, N�reus, T�thus kai Kuanochait�s," class="grk">&#x3A4;&#x3C1;&#x3B9;&#x3C4;&#x3C9;&#x3BD;&#x3B5;&#x3C2;, &#x39D;&#x3B7;&#x3C1;&#x3B5;&#x3C5;&#x3C2;, &#x3A4;&#x3B7;&#x3B8;&#x3C5;&#x3C2; &#x3BA;&#x3B1;&#x3B9; &#x39A;&#x3C5;&#x3B1;&#x3BD;&#x3BF;&#x3C7;&#x3B1;&#x3B9;&#x3C4;&#x3B7;&#x3C2;,</span></p>
+      <p><span title="Herm�s th', H�phaistos te klutos, Pan, Zeus te, kai Her�," class="grk"><ins class="correction" title="no space in original">&#x1F19;&#x3C1;&#x3BC;&#x3B7;&#x3C2; &#x3B8;'</ins>, &#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2; &#x3C4;&#x3B5; &#x3BA;&#x3BB;&#x3C5;&#x3C4;&#x3BF;&#x3C2;, &#x3A0;&#x3B1;&#x3BD;, &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3C4;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x1F19;&#x3C1;&#x3B7;,</span></p>
+      <p><span title="Artemis, �d' Hekaergos Apoll�n, heis Theos estin." class="grk">&#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;, &#x3B7;&#x3B4;' &#x1F19;&#x3BA;&#x3B1;&#x3B5;&#x3C1;&#x3B3;&#x3BF;&#x3C2; &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;, &#x1F11;&#x3B9;&#x3C2; &#x398;&#x3B5;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag930" href="#footnote930"><sup>[930]</sup></a>Ogygia me Bacchum vocat;</p>
+      <p>Osyrin �gyptus putat:</p>
+      <p>Mysi Phanacem nominant:</p>
+      <p>Dionyson Indi existimant:</p>
+      <p>Romana Sacra Liberum;</p>
+      <p>Arabica Gens Adoneum;</p>
+      <p>Lucanianus Pantheon.</p>
+    </div>
+  </div>
+  <p>Sometimes the supremacy was given to Pan, who was esteemed Lord of all
+  the elements.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag931" href="#footnote931"><sup>[931]</sup></a><span title="Pana kal�, krateron Nomion, kosmoio te sumpan," class="grk">&#x3A0;&#x3B1;&#x3BD;&#x3B1; &#x3BA;&#x3B1;&#x3BB;&#x3C9;, &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x39D;&#x3BF;&#x3BC;&#x3B9;&#x3BF;&#x3BD;, &#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3B9;&#x3BF; &#x3C4;&#x3B5; &#x3C3;&#x3C5;&#x3BC;&#x3C0;&#x3B1;&#x3BD;,</span></p>
+      <p><span title="Ouranon, �de thalassan, ide chthona pambasileian," class="grk">&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3BD;, &#x3B7;&#x3B4;&#x3B5; &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B1;&#x3BD;, &#x3B9;&#x3B4;&#x3B5; &#x3C7;&#x3B8;&#x3BF;&#x3BD;&#x3B1; &#x3C0;&#x3B1;&#x3BC;&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3B9;&#x3B1;&#x3BD;,</span></p>
+      <p><span title="Kai pur athanaton, tade gar mel� esti ta Panos." class="grk">&#x39A;&#x3B1;&#x3B9; &#x3C0;&#x3C5;&#x3C1; &#x3B1;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3BD;, &#x3C4;&#x3B1;&#x3B4;&#x3B5; &#x3B3;&#x3B1;&#x3C1; &#x3BC;&#x3B5;&#x3BB;&#x3B7; &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C4;&#x3B1; &#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3C2;.</span></p>
+      <p><span title="Kosmokrat�r, aux�ta, phaesphore, karpime Paian," class="grk">&#x39A;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3C9;&#x3C1;, &#x3B1;&#x3C5;&#x3BE;&#x3B7;&#x3C4;&#x3B1;, &#x3C6;&#x3B1;&#x3B5;&#x3C3;&#x3C6;&#x3BF;&#x3C1;&#x3B5;, &#x3BA;&#x3B1;&#x3C1;&#x3C0;&#x3B9;&#x3BC;&#x3B5; &#x3A0;&#x3B1;&#x3B9;&#x3B1;&#x3BD;,</span></p>
+      <p><span title="Antrochares, barum�nis, AL�TH�S ZEUS HO KERAST�S." class="grk">&#x391;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3C7;&#x3B1;&#x3C1;&#x3B5;&#x3C2;, &#x3B2;&#x3B1;&#x3C1;&#x3C5;&#x3BC;&#x3B7;&#x3BD;&#x3B9;&#x3C2;, &#x391;&#x39B;&#x397;&#x398;&#x397;&#x3A3; &#x396;&#x395;&#x3A5;&#x3A3; &#x1F49; &#x39A;&#x395;&#x3A1;&#x391;&#x3A3;&#x3A4;&#x397;&#x3A3;.</span></p>
+    </div>
+  </div>
+  <p>More generally it was conferred upon Jupiter:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag932" href="#footnote932"><sup>[932]</sup></a><span title="Zeus estin aith�r, Zeus de g�, Zeus d' Ouranos;" class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3B1;&#x3B9;&#x3B8;&#x3B7;&#x3C1;, &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B4;&#x3B5; &#x3B3;&#x3B7;, &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B4;' &#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C2;&#x387;</span></p>
+      <p><span title="Zeus toi ta panta." class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x3C4;&#x3BF;&#x3B9; &#x3C4;&#x3B1; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;.</span></p>
+    </div>
+  </div>
+  <p>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, <a name="footnotetag933"
+  href="#footnote933"><sup>[933]</sup></a><span title="Poseid�ni d' hup�ret�n es ta manteumata einai Purk�na" class="grk"
+  >&#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x3B9; &#x3B4;'
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3B5;&#x3C4;&#x3B7;&#x3BD; &#x3B5;&#x3C2;
+  &#x3C4;&#x3B1;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3A0;&#x3C5;&#x3C1;&#x3BA;&#x3C9;&#x3BD;&#x3B1;</span>. He mentions a
+  verse to the same purpose. <span title="Sun de te Purk�n amphipolos klutou Ennosigaiou." class="grk"
+  >&#x3A3;&#x3C5;&#x3BD; &#x3B4;&#x3B5; &#x3C4;&#x3B5;
+  &#x3A0;&#x3C5;&#x3C1;&#x3BA;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3C0;&#x3BF;&#x3BB;&#x3BF;&#x3C2;
+  &#x3BA;&#x3BB;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  &#x395;&#x3BD;&#x3BD;&#x3BF;&#x3C3;&#x3B9;&#x3B3;&#x3B1;&#x3B9;&#x3BF;&#x3C5;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag934" href="#footnote934"><sup>[934]</sup></a> <span title="Kluthi, Poseidaon" class="grk">&#x39A;&#x3BB;&#x3C5;&#x3B8;&#x3B9;, &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3B1;&#x3BF;&#x3BD;</span>&mdash;&mdash;</p>
+      <p><span title="Ourani�n, Makar�n te The�n pater, �de kai andr�n." class="grk">&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3B9;&#x3C9;&#x3BD;, &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD; &#x3C4;&#x3B5; &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1;, &#x3B7;&#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>In the neighborhood of Tyre and Sidon the chief deity went by the name
+  of <a name="footnotetag935"
+  href="#footnote935"><sup>[935]</sup></a>Ourchol, the same as Archel and
+  Aides of Egypt, whence came the <span title="H�rakl�s" class="grk"
+  >&#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3C2;</span>, 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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag936" href="#footnote936"><sup>[936]</sup></a><span title="Astrochit�n H�rakles, Anax puros, Orchame kosmou," class="grk">&#x391;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3C7;&#x3B9;&#x3C4;&#x3C9;&#x3BD; &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B5;&#x3C2;, &#x391;&#x3BD;&#x3B1;&#x3BE; &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3C2;, &#x39F;&#x3C1;&#x3C7;&#x3B1;&#x3BC;&#x3B5; &#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3C5;,</span></p>
+      <p><span title="Huia Chronou Lukabanta du�dekam�non heliss�n," class="grk">&#x1F59;&#x3B9;&#x3B1; &#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5; &#x39B;&#x3C5;&#x3BA;&#x3B1;&#x3B2;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3B4;&#x3C5;&#x3C9;&#x3B4;&#x3B5;&#x3BA;&#x3B1;&#x3BC;&#x3B7;&#x3BD;&#x3BF;&#x3BD; &#x1F11;&#x3BB;&#x3B9;&#x3C3;&#x3C3;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Hippeu�n helik�don holon polon aithopi disk�i," class="grk">&#x1F39;&#x3C0;&#x3C0;&#x3B5;&#x3C5;&#x3C9;&#x3BD; &#x1F11;&#x3BB;&#x3B9;&#x3BA;&#x3B7;&#x3B4;&#x3BF;&#x3BD; &#x1F41;&#x3BB;&#x3BF;&#x3BD; &#x3C0;&#x3BF;&#x3BB;&#x3BF;&#x3BD; &#x3B1;&#x3B9;&#x3B8;&#x3BF;&#x3C0;&#x3B9; &#x3B4;&#x3B9;&#x3C3;&#x3BA;&#x1FF3;,</span></p>
+      <p><span title="Kuklon ageis meta kuklon" class="grk">&#x39A;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3BD; &#x3B1;&#x3B3;&#x3B5;&#x3B9;&#x3C2; &#x3BC;&#x3B5;&#x3C4;&#x3B1; &#x3BA;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3BD;</span>&mdash;&mdash;</p>
+      <p><span title="Ombron ageis pherekarton, ep' eu�dini de gai�i" class="grk">&#x39F;&#x3BC;&#x3B2;&#x3C1;&#x3BF;&#x3BD; &#x3B1;&#x3B3;&#x3B5;&#x3B9;&#x3C2; &#x3C6;&#x3B5;&#x3C1;&#x3B5;&#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3BF;&#x3BD;, &#x3B5;&#x3C0;' &#x3B5;&#x3C5;&#x3C9;&#x3B4;&#x3B9;&#x3BD;&#x3B9; &#x3B4;&#x3B5; &#x3B3;&#x3B1;&#x3B9;&#x1FC3;</span></p>
+      <p><span title="�eri�s ��on ereugetai ardmon eers�s." class="grk">&#x397;&#x3B5;&#x3C1;&#x3B9;&#x3B7;&#x3C2; &#x3B7;&#x3C9;&#x3BF;&#x3BD; &#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3B1;&#x3C1;&#x3B4;&#x3BC;&#x3BF;&#x3BD; &#x3B5;&#x3B5;&#x3C1;&#x3C3;&#x3B7;&#x3C2;.</span>&mdash;&mdash;</p>
+      <p><span title="B�los ep Euphr�tao, Libus kekl�menos Amm�n," class="grk">&#x392;&#x3B7;&#x3BB;&#x3BF;&#x3C2; &#x3B5;&#x3C0; &#x395;&#x3C5;&#x3C6;&#x3C1;&#x3B7;&#x3C4;&#x3B1;&#x3BF;, &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3C2; &#x3BA;&#x3B5;&#x3BA;&#x3BB;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Apis ephus Neil�ios Araps Kronos, Assurios Zeus." class="grk">&#x391;&#x3C0;&#x3B9;&#x3C2; &#x3B5;&#x3C6;&#x3C5;&#x3C2; &#x39D;&#x3B5;&#x3B9;&#x3BB;&#x1FF3;&#x3BF;&#x3C2; &#x391;&#x3C1;&#x3B1;&#x3C8; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;, &#x391;&#x3C3;&#x3C3;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2; &#x396;&#x3B5;&#x3C5;&#x3C2;.</span>&mdash;&mdash;</p>
+      <p><span title="Eite Sarapis ephus Aiguptios, anephalos Zeus," class="grk">&#x395;&#x3B9;&#x3C4;&#x3B5; &#x3A3;&#x3B1;&#x3C1;&#x3B1;&#x3C0;&#x3B9;&#x3C2; &#x3B5;&#x3C6;&#x3C5;&#x3C2; &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C2;, &#x3B1;&#x3BD;&#x3B5;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2; &#x396;&#x3B5;&#x3C5;&#x3C2;,</span></p>
+      <p><span title="Ei Chronos, ei Phaeth�n polu�numos, eite su Mithr�s," class="grk">&#x395;&#x3B9; &#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;, &#x3B5;&#x3B9; &#x3A6;&#x3B1;&#x3B5;&#x3B8;&#x3C9;&#x3BD; &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3BF;&#x3C2;, &#x3B5;&#x3B9;&#x3C4;&#x3B5; &#x3C3;&#x3C5; &#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3B7;&#x3C2;,</span></p>
+      <p><span title="�ELIOS BABYL�NOS, en Helladi DELPHOS APOLL�N." class="grk">&#x397;&#x395;&#x39B;&#x399;&#x39F;&#x3A3; &#x392;&#x391;&#x392;Y&#x39B;&#x3A9;&#x39D;&#x39F;&#x3A3;, &#x3B5;&#x3BD; &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3B4;&#x3B9; &#x394;&#x395;&#x39B;&#x3A6;&#x39F;&#x3A3; &#x391;&#x3A0;&#x39F;&#x39B;&#x39B;&#x3A9;&#x39D;.</span></p>
+    </div>
+  </div>
+  <p>All the various titles, we find, are at last comprised in Apollo, or
+  the Sun.</p>
+
+  <p>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 <a name="footnotetag937"
+  href="#footnote937"><sup>[937]</sup></a>Ulpian speaking of Dionusus, says
+  that he was represented of all ages. <span title="Kai gar paida, kai presbut�n, kai andra graphousin auton." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C1;&#x3B5;&#x3C3;&#x3B2;&#x3C5;&#x3C4;&#x3B7;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B1;
+  &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;.</span> 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, <span title="Aphroditos:" class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3BF;&#x3C2;:</span>
+  <a name="footnotetag938" href="#footnote938"><sup>[938]</sup></a><span
+  title="p�g�nian andros t�n Theon esch�matisthai en Kupr�i." class="grk"
+  >&#x3C0;&#x3C9;&#x3B3;&#x3C9;&#x3BD;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3B7;&#x3BD;
+  &#x398;&#x3B5;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C7;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x39A;&#x3C5;&#x3C0;&#x3C1;&#x1FF3;.</span> The same is
+  mentioned by Servius: <a name="footnotetag939"
+  href="#footnote939"><sup>[939]</sup></a>Est etiam in Cypro simulacrum
+  <i>barbat�</i> Veneris, corpora et veste muliebri, cum sceptro, et natur�
+  virili, quod <span title="Aphroditon" class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3BF;&#x3BD;</span>
+  vocant. She was also looked upon as prior to Zeus, and to most other of
+  the Gods. <a name="footnotetag940"
+  href="#footnote940"><sup>[940]</sup></a><span title="Aphrodit� ou monon Ath�nas, kai H�ras, alla kai DIOS esti presbutera." class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3B7; &#x3BF;&#x3C5;
+  &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C1;&#x3B1;&#x3C2;, &#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3BA;&#x3B1;&#x3B9; &#x394;&#x399;&#x39F;&#x3A3;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C0;&#x3C1;&#x3B5;&#x3C3;&#x3B2;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3B1;.</span>
+  The poet Calvus speaks of her as masculine: <a name="footnotetag941"
+  href="#footnote941"><sup>[941]</sup></a>Polientemque Deum Venerem.
+  Valerius Soranus among other titles calls Jupiter the mother of the
+  Gods.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag942" href="#footnote942"><sup>[942]</sup></a>Jupiter omnipotens, Regum Rex ipse, De�mque</p>
+      <p>Progenitor, <i>Genetrixque De�m</i>; Deus unus et idem.</p>
+    </div>
+  </div>
+  <p>Synesius speaks of him in nearly the same manner.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag943" href="#footnote943"><sup>[943]</sup></a><span title="Su pat�r, su d' essi m�t�r," class="grk">&#x3A3;&#x3C5; &#x3C0;&#x3B1;&#x3C4;&#x3B7;&#x3C1;, &#x3C3;&#x3C5; &#x3B4;' &#x3B5;&#x3C3;&#x3C3;&#x3B9; &#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;,</span></p>
+      <p><span title="Su d' ars�n, su de th�lus." class="grk">&#x3A3;&#x3C5; &#x3B4;' &#x3B1;&#x3C1;&#x3C3;&#x3B7;&#x3BD;, &#x3C3;&#x3C5; &#x3B4;&#x3B5; &#x3B8;&#x3B7;&#x3BB;&#x3C5;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>And the like character is given to the antient Deity <span
+  title="M�tis" class="grk">&#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag944" href="#footnote944"><sup>[944]</sup></a><span title="Ars�n men kai th�lus ephus, polu�nume M�ti." class="grk">&#x391;&#x3C1;&#x3C3;&#x3B7;&#x3BD; &#x3BC;&#x3B5;&#x3BD; &#x3BA;&#x3B1;&#x3B9; &#x3B8;&#x3B7;&#x3BB;&#x3C5;&#x3C2; &#x3B5;&#x3C6;&#x3C5;&#x3C2;, &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3B5; &#x39C;&#x3B7;&#x3C4;&#x3B9;.</span></p>
+    </div>
+  </div>
+  <p>In one of the fragments of the Orphic poetry there is every thing,
+  which I have been saying comprehended within a very short compass.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag945" href="#footnote945"><sup>[945]</sup></a><span title="Zeus ars�n geneto, Zeus ambrotos epleto Numph�," class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B1;&#x3C1;&#x3C3;&#x3B7;&#x3BD; &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF;, &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B1;&#x3BC;&#x3B2;&#x3C1;&#x3BF;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3C0;&#x3BB;&#x3B5;&#x3C4;&#x3BF; &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B7;,</span></p>
+      <p><span title="Zeus puthm�n gai�s te kai ouranou asteroentos." class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x3C0;&#x3C5;&#x3B8;&#x3BC;&#x3B7;&#x3BD; &#x3B3;&#x3B1;&#x3B9;&#x3B7;&#x3C2; &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5; &#x3B1;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3B5;&#x3BD;&#x3C4;&#x3BF;&#x3C2;.</span>&mdash;&mdash;</p>
+      <p><span title="Zeus pontou rhiza, Zeus" class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x3C0;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C5; &#x1FE5;&#x3B9;&#x3B6;&#x3B1;, &#x396;&#x3B5;&#x3C5;&#x3C2;</span> <a name="footnotetag946" href="#footnote946"><sup>[946]</sup></a><span title="H�lios, �de Sel�n�," class="grk">&#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;, &#x3B7;&#x3B4;&#x3B5; &#x3A3;&#x3B5;&#x3BB;&#x3B7;&#x3BD;&#x3B7;,</span></p>
+      <p><span title="Zeus Basileus, Zeus autos hapant�n archigenethlos" class="grk">&#x396;&#x3B5;&#x3C5;&#x3C2; &#x392;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;, &#x396;&#x3B5;&#x3C5;&#x3C2; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x1F01;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD; &#x3B1;&#x3C1;&#x3C7;&#x3B9;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3B8;&#x3BB;&#x3BF;&#x3C2;</span>&mdash;&mdash;</p>
+      <p><span title="Kai M�tis, pr�tos genet�r kai Er�s poluterp�s." class="grk">&#x39A;&#x3B1;&#x3B9; &#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2;, &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3C9;&#x3C1; &#x3BA;&#x3B1;&#x3B9; &#x395;&#x3C1;&#x3C9;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3C0;&#x3B7;&#x3C2;.</span></p>
+      <p><span title="Panta gar en Z�nos megal�i tade s�mati keitai." class="grk">&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3B3;&#x3B1;&#x3C1; &#x3B5;&#x3BD; &#x396;&#x3B7;&#x3BD;&#x3BF;&#x3C2; &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x1FF3; &#x3C4;&#x3B1;&#x3B4;&#x3B5; &#x3C3;&#x3C9;&#x3BC;&#x3B1;&#x3C4;&#x3B9; &#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;.</span></p>
+      <p><span title="Hen kratos, heis Daim�n, genetai megas archos hapant�n." class="grk">&#x1F19;&#x3BD; &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C2;, &#x1F11;&#x3B9;&#x3C2; &#x394;&#x3B1;&#x3B9;&#x3BC;&#x3C9;&#x3BD;, &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3C2; &#x3B1;&#x3C1;&#x3C7;&#x3BF;&#x3C2; &#x1F01;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;.</span></p>
+    </div>
+  </div>
+  <p>Whom he meant under the title of Zeus, he explains afterwards in a
+  solemn invocation of the God Dionusus.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><a name="footnotetag947" href="#footnote947"><sup>[947]</sup></a><span title="Kekluthi t�leporou din�s helikaugea kuklon" class="grk">&#x39A;&#x3B5;&#x3BA;&#x3BB;&#x3C5;&#x3B8;&#x3B9; &#x3C4;&#x3B7;&#x3BB;&#x3B5;&#x3C0;&#x3BF;&#x3C1;&#x3BF;&#x3C5; &#x3B4;&#x3B9;&#x3BD;&#x3B7;&#x3C2; &#x1F11;&#x3BB;&#x3B9;&#x3BA;&#x3B1;&#x3C5;&#x3B3;&#x3B5;&#x3B1; &#x3BA;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Ouraniais strophalinxi peridromon aien heliss�n," class="grk">&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3B9;&#x3B1;&#x3B9;&#x3C2; &#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3B3;&#x3BE;&#x3B9; &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B4;&#x3C1;&#x3BF;&#x3BC;&#x3BF;&#x3BD; &#x3B1;&#x3B9;&#x3B5;&#x3BD; &#x1F11;&#x3BB;&#x3B9;&#x3C3;&#x3C3;&#x3C9;&#x3BD;,</span></p>
+      <p><span title="Aglae ZEU, DIONYSE, pater pontou, pater ai�s," class="grk">&#x391;&#x3B3;&#x3BB;&#x3B1;&#x3B5; &#x396;&#x395;&#x3A5;, &#x394;&#x399;&#x39F;&#x39D;Y&#x3A3;&#x395;, &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1; &#x3C0;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C5;, &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1; &#x3B1;&#x3B9;&#x3B7;&#x3C2;,</span></p>
+      <p><span title="H�lie, pangenetor, panaiole, chruseophenges." class="grk">&#x1F29;&#x3BB;&#x3B9;&#x3B5;, &#x3C0;&#x3B1;&#x3B3;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C4;&#x3BF;&#x3C1;, &#x3C0;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3BB;&#x3B5;, &#x3C7;&#x3C1;&#x3C5;&#x3C3;&#x3B5;&#x3BF;&#x3C6;&#x3B5;&#x3B3;&#x3B3;&#x3B5;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>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. <a name="footnotetag948"
+  href="#footnote948"><sup>[948]</sup></a>Me primigenii Phryges
+  Pessinuntiam nominant De�m 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 �thiopes, Ariique, prisc�que doctrin� pollentes �gyptii,
+  ceremoniis me prorsus propriis percolentes, appellant vero nomine Reginam
+  Isidem.</p>
+
+  <p>Porphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus,
+  Proserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all
+  one, and the<a name="footnotetag949"
+  href="#footnote949"><sup>[949]</sup></a> 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. <a
+  name="footnotetag950" href="#footnote950"><sup>[950]</sup></a>Morichum
+  Siculi Bacchum nomin�runt: Arabes vero eundem Orachal et Adon�um: alii
+  Ly�um, Erebinthium, Sabazium; Laced�monii 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. <a name="footnotetag951"
+  href="#footnote951"><sup>[951]</sup></a>Sit Osiris, sit Omphis, Nilus,
+  Siris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum
+  tandem <i>Solem</i>, antiquissimum Gentium numen, redeunt omnia.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<p class="center" style="margin-top: 2em;">END OF VOL. I.</p>
+
+<p class="center" style="margin-top: 2em;">W. Marchant, Printer, 3, Greville-street, Holborn.</p>
+
+  <br clear="all" />
+<hr class="full" />
+
+<h3>Notes to Volume I.</h3>
+
+<div class="note">
+  <p><a name="footnote1" href="#footnotetag1">[1]</a> Henry VI. founder of
+  Eton and King's College, in Cambridge.</p>
+
+  <p><a name="footnote2" href="#footnotetag2">[2]</a> Dr. Priestley, on
+  Philosophical Necessity.</p>
+
+  <p><a name="footnote3" href="#footnotetag3">[3]</a> <span title="Kata theion d�lonoti chr�smon." class="grk"
+  >&#x39A;&#x3B1;&#x3C4;&#x3B1; &#x3B8;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B4;&#x3B7;&#x3BB;&#x3BF;&#x3BD;&#x3BF;&#x3C4;&#x3B9;
+  &#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3BC;&#x3BF;&#x3BD;.</span> Eusebii Chron.
+  p. 10. See also Syncellus.</p>
+
+  <p><a name="footnote4" href="#footnotetag4">[4]</a> <span
+  title="Aiguptous&mdash;pros all�lous tai rh�mati Amoun chr�sthai." class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;&#x3C2;&mdash;&#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BB;&#x3BF;&#x3C5;&#x3C2; &#x3C4;&#x1FB3;
+  &#x1FE5;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9;
+  &#x391;&#x3BC;&#x3BF;&#x3C5;&#x3BD;
+  &#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;.</span> Isis et Osiris.
+  p. 355.</p>
+
+  <p><a name="footnote5" href="#footnotetag5">[5]</a> <span title="Ho de sumbal�n tois apo t�n adut�n heur�theisin apokruphois AMMOUEN�N grammasi sunkeimenois, ha d� ouk �n pasi gn�rima, t�n math�sin hapant�n autos �sk�se; kai telos epitheis t�i pragmateiai ton kat' archas muthon kai tas all�gorias ekpod�n poi�samenos, ex�nusato t�n prothesin." class="grk"
+  >&#x1F49; &#x3B4;&#x3B5;
+  &#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3B1;&#x3BB;&#x3C9;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3B4;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BA;&#x3C1;&#x3C5;&#x3C6;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x39C;&#x39C;&#x39F;&#x3A5;&#x395;&#x39D;&#x3A9;&#x39D;
+  &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C3;&#x3B9;
+  &#x3C3;&#x3C5;&#x3B3;&#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C2;,
+  &#x1F01; &#x3B4;&#x3B7; &#x3BF;&#x3C5;&#x3BA; &#x3B7;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C3;&#x3B9;
+  &#x3B3;&#x3BD;&#x3C9;&#x3C1;&#x3B9;&#x3BC;&#x3B1;, &#x3C4;&#x3B7;&#x3BD;
+  &#x3BC;&#x3B1;&#x3B8;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F01;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B7;&#x3C3;&#x3BA;&#x3B7;&#x3C3;&#x3B5;&#x387; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B5;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3B8;&#x3B5;&#x3B9;&#x3C2; &#x3C4;&#x1FC3;
+  &#x3C0;&#x3C1;&#x3B1;&#x3B3;&#x3BC;&#x3B1;&#x3C4;&#x3B5;&#x3B9;&#x1FB3;
+  &#x3C4;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3C4;'
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3C2; &#x3BC;&#x3C5;&#x3B8;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3B3;&#x3BF;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BA;&#x3C0;&#x3BF;&#x3B4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3BE;&#x3B7;&#x3BD;&#x3C5;&#x3C3;&#x3B1;&#x3C4;&#x3BF;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B8;&#x3B5;&#x3C3;&#x3B9;&#x3BD;.</span> Euseb.
+  Pr�p. Evang. l. 1. c. 9. p. 32.</p>
+
+  <p><a name="footnote6" href="#footnotetag6">[6]</a> He makes it exceed
+  the �ra of the Mosaic creation 1336 years. See Marsham's Canon Chron. p.
+  1.</p>
+
+  <p><a name="footnote7" href="#footnotetag7">[7]</a> The Rev. Dr. Barford,
+  Prebendary of Canterbury, and Rector of Kimpton, Hertfordshire.</p>
+
+  <p><a name="footnote8" href="#footnotetag8">[8]</a> Called also Chumus.
+  Lilius Gyraldus speaks of the Phenician God Chumus. Syntag. 1. p. 7.</p>
+
+  <p><a name="footnote9" href="#footnotetag9">[9]</a> Of Amanus, and
+  Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066. He calls the
+  temple <span title="Hieron Omanou" class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x39F;&#x3BC;&#x3B1;&#x3BD;&#x3BF;&#x3C5;</span>.</p>
+
+  <p><a name="footnote10" href="#footnotetag10">[10]</a> Et Solem et
+  calorem <span lang="he" title="HMH" ><bdo
+  dir="rtl">&#x5D4;&#x5DE;&#x5D4;</bdo></span> Chammha vocant (Syri.)
+  Selden de Diis Syris. Syntag. 2. c. 8. p.247.</p>
+
+  <p><a name="footnote11" href="#footnotetag11">[11]</a> The Sun in the
+  Persic language, Hama. Gale's Court of the Gentiles. v. 1. c. 11.
+  p.72.</p>
+
+  <p><a name="footnote12" href="#footnotetag12">[12]</a> Camisene, Chamath,
+  Chamane, Choma, Chom, Cuma, Cam�, Camelis, Cambalidus, Comopolis, Comara,
+  &amp;c. All these are either names of places, where the Amonians settled;
+  or are terms, which have a reference to their religion and worship.</p>
+
+  <p><a name="footnote13" href="#footnotetag13">[13]</a> Plutarch.
+  Amatorius. vol. 2. p.768.</p>
+
+  <p><a name="footnote14" href="#footnotetag14">[14]</a> 2 Chron. c. 34. v.
+  4. <span title="�ron ei�thasi Kaimin prosagoreuein" class="grk"
+  >&#x3A9;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C9;&#x3B8;&#x3B1;&#x3C3;&#x3B9;
+  &#x39A;&#x3B1;&#x3B9;&#x3BC;&#x3B9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3B5;&#x3B9;&#x3BD;</span>.
+  Plutarch. Isis et Osiris, vol. 2. p.374.</p>
+
+  <p><a name="footnote15" href="#footnotetag15">[15]</a> <i>I will cut off
+  the remnant of Baal from this place, and the name of the Chammerim with
+  the priests</i>. Zephaniah. c. 1. v. 4. From hence we may, in some
+  degree, infer who are meant by the Baalim.</p>
+
+  <p><a name="footnote16" href="#footnotetag16">[16]</a> Hesychius.</p>
+
+  <p><a name="footnote17" href="#footnotetag17">[17]</a> Herodotus. l. 2.
+  c. 42.</p>
+
+  <p>Ham sub Jovis nomine in Afric� diu cultus. Bochart. Geog. Sac. l. 1.
+  c. 1. p. 5.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i2"><span title="Amm�na Libues ton Dia prosagoreuousi, kai out� tim�si; kai gar kai" class="grk">&#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;&#x3B1; &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3B5;&#x3C2; &#x3C4;&#x3BF;&#x3BD; &#x394;&#x3B9;&#x3B1; &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;, &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5;&#x3C4;&#x3C9; &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3C3;&#x3B9;&#x387; &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x3BA;&#x3B1;&#x3B9;</span></p>
+      <p><span title="phaistos en tois Lakedaimonikois epiball�n ph�si," class="grk">&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3B9;&#x3C2; &#x3B5;&#x3C0;&#x3B9;&#x3B2;&#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3BD; &#x3C6;&#x3B7;&#x3C3;&#x3B9;,</span></p>
+      <p class="i8"><span title="Zeu Libu�s Amm�n, kerat�phore, kekluthi Manti." class="grk">&#x396;&#x3B5;&#x3C5; &#x39B;&#x3B9;&#x3B2;&#x3C5;&#x3B7;&#x3C2; &#x391;&#x3BC;&#x3BC;&#x3C9;&#x3BD;, &#x3BA;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3B7;&#x3C6;&#x3BF;&#x3C1;&#x3B5;, &#x3BA;&#x3B5;&#x3BA;&#x3BB;&#x3C5;&#x3B8;&#x3B9; &#x39C;&#x3B1;&#x3BD;&#x3C4;&#x3B9;.</span></p>
+      <p class="i16">Pindar. Pyth. ode 4. v. 28. Schol.</p>
+    </div>
+  </div>
+  <p><a name="footnote18" href="#footnotetag18">[18]</a> 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.</p>
+
+  <p><a name="footnote19" href="#footnotetag19">[19]</a> Herodotus. l. 2,
+  c. 49. Speaking afterwards of the people at Dodona, he says, <span
+  title="Chronou pollou diexelthontos, eputhonta ek t�s Aiguptou apikomena ta ounomata ta ton the�n t�n all�n, Dionusou de husteron poll�i eputhonto." class="grk"
+  >&#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BE;&#x3B5;&#x3BB;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3C0;&#x3C5;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3B1; &#x3B5;&#x3BA;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B1;&#x3C0;&#x3B9;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;
+  &#x3C4;&#x3B1; &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B1; &#x3C4;&#x3BF;&#x3BD; &#x3B8;&#x3B5;&#x3C9;&#x3BD;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3BD;,
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C5; &#x3B4;&#x3B5;
+  &#x1F51;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x1FF3;
+  &#x3B5;&#x3C0;&#x3C5;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF;.</span> c. 52.
+  <i>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.</i> See also l. 2. c. 59.</p>
+
+  <p><a name="footnote20" href="#footnotetag20">[20]</a> Sanchoniathon apud
+  Eusebium prodit �gyptiorum <span title="Kn�ph" class="grk"
+  >&#x39A;&#x3BD;&#x3B7;&#x3C6;</span> esse Ph&#339;nicum <span
+  title="Agathodaimona" class="grk"
+  >&#x391;&#x3B3;&#x3B1;&#x3B8;&#x3BF;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B1;</span>,
+  vel secundum Mochum, <span title="Chous�ra" class="grk"
+  >&#x3A7;&#x3BF;&#x3C5;&#x3C3;&#x3C9;&#x3C1;&#x3B1;</span>. See notes to
+  Iamblichus, by Gale, p, 301.</p>
+
+  <p><a name="footnote21" href="#footnotetag21">[21]</a> 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.</p>
+
+  <p><a name="footnote22" href="#footnotetag22">[22]</a> The harbour at
+  Carthage was named Cothon. Strabo. l. 17. p. 1189. Also, an island in
+  that harbour. Diodorus Sic. l. 3. p. 168.</p>
+
+  <p><a name="footnote23" href="#footnotetag23">[23]</a> <span
+  title="Chouson men ouden eblapsen ho kronos. Aithiopes gar, h�n �rxen, eti kai nun hupo heaut�n te kai t�n en t�i Asiai pant�n, CHOUSAIOI kalountai." class="grk"
+  >&#x3A7;&#x3BF;&#x3C5;&#x3C3;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;
+  &#x3B5;&#x3B2;&#x3BB;&#x3B1;&#x3C8;&#x3B5;&#x3BD; &#x1F41;
+  &#x3BA;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;.
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C0;&#x3B5;&#x3C2;
+  &#x3B3;&#x3B1;&#x3C1;, &#x1F61;&#x3BD;
+  &#x3B7;&#x3C1;&#x3BE;&#x3B5;&#x3BD;, &#x3B5;&#x3C4;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x3BD;&#x3C5;&#x3BD; &#x1F51;&#x3C0;&#x3BF;
+  &#x1F11;&#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x3C4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x3C4;&#x1FC3; &#x391;&#x3C3;&#x3B9;&#x1FB3;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;,
+  &#x3A7;&#x39F;&#x3A5;&#x3A3;&#x391;&#x399;&#x39F;&#x399;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.</span>
+  Josephus. Ant. Jud. l. 1. c. 6. � 2.</p>
+
+  <p><a name="footnote24" href="#footnotetag24">[24]</a> Euseb. Pr�p.
+  Evang. l. 1. c. 10. p. 39.</p>
+
+  <p><a name="footnote25" href="#footnotetag25">[25]</a> Sanchoniathon apud
+  eundem. Ibid.</p>
+
+  <p>See Michaelis Geographia Hebr�or. Extera. p. 2.</p>
+
+  <p><a name="footnote26" href="#footnotetag26">[26]</a> <span title="Ho pr�tos oik�sas t�in Mestraian ch�ran, �toi Aigupton, Mestra�m, ebasileusen en aut�i t�i Mestraiai." class="grk"
+  >&#x1F49; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;
+  &#x3BF;&#x3B9;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3C2; &#x3C4;&#x1FC3;&#x3BD;
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B1;&#x3BD;, &#x3B7;&#x3C4;&#x3BF;&#x3B9;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3BD;,
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3CA;&#x3BC;,
+  &#x3B5;&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C3;&#x3B5;&#x3BD;
+  &#x3B5;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x1FC3; &#x3C4;&#x1FC3;
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x1FB3;.</span> Euseb.
+  Chron. p. 17.</p>
+
+  <p><span title="Mestra�m" class="grk"
+  >&#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3CA;&#x3BC;</span> of the
+  LXX.</p>
+
+  <p>Josephus calls the country of Egypt Mestra. <span title="T�n gar Aigupton Mestr�n, kai Mestraious tous Aiguptious hapantas, hoi taut�n oikountes, kaloumen." class="grk"
+  >&#x3A4;&#x3B7;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3BD;
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B7;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2; <ins class="correction"
+  title="'&Alpha;&iota;&gamma;&pi;&tau;&iota;&omicron;&upsilon;&sigmaf;' in original, obvious typo"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3C5;&#x3C2;</ins>
+  &#x1F01;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3C2;, &#x1F41;&#x3B9;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3BD;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;.</span> Ant.
+  Jud. l. 1. c. 6. � 2.</p>
+
+  <p><a name="footnote27" href="#footnotetag27">[27]</a> Apud Euseb. Pr�p.
+  Evan. l. 1. c. 10. p. 36.</p>
+
+  <p>Hierapolis of Syria, was called Magog, or rather the city of Magog. It
+  was also called Bambyce. C&#339;le (Syria) habet&mdash;Bambycen, qu� alio
+  nomine Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. � 19.
+  p. 266.</p>
+
+  <p><a name="footnote28" href="#footnotetag28">[28]</a> Genesis. c. 10. v.
+  8, 9. Hence called <span title="Nebr�d ho kun�gos, kai Gigas, Aithiops." class="grk"
+  >&#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3C9;&#x3B4; &#x1F41;
+  &#x3BA;&#x3C5;&#x3BD;&#x3B7;&#x3B3;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x393;&#x3B9;&#x3B3;&#x3B1;&#x3C2;,
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C8;.</span>&mdash;Chronicon
+  Paschale. P. 28.</p>
+
+  <p><a name="footnote29" href="#footnotetag29">[29]</a> <span
+  title="Pr�ton genesthai Basilea Al�pon en Babul�ni Chaldaion." class="grk"
+  >&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x392;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3B1;
+  &#x391;&#x3BB;&#x3C9;&#x3C0;&#x3BF;&#x3BD; &#x3B5;&#x3BD;
+  &#x392;&#x3B1;&#x3B2;&#x3C5;&#x3BB;&#x3C9;&#x3BD;&#x3B9;
+  &#x3A7;&#x3B1;&#x3BB;&#x3B4;&#x3B1;&#x3B9;&#x3BF;&#x3BD;.</span> Euseb.
+  Chron. p. 5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p.
+  6.</p>
+
+  <p><span title="En tois astrois tou ouranou etaxan (ton Nebr�d), kai kalousin �ri�na." class="grk"
+  >&#x395;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3B9;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;
+  &#x3B5;&#x3C4;&#x3B1;&#x3BE;&#x3B1;&#x3BD; (&#x3C4;&#x3BF;&#x3BD;
+  &#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3C9;&#x3B4;), &#x3BA;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3A9;&#x3C1;&#x3B9;&#x3C9;&#x3BD;&#x3B1;.</span> Cedrenus. p. 14.</p>
+
+  <p><span title="Egenn�th� de kai allos ek t�s phules tou S�m (Cham), Chous onomasti, ho Aithiops, hostis egenn�se ton Nebr�d, Giganta, ton t�n Babul�nian ktisanta, hon legousin hoi Persai apothe�thenta, kai genomenon en tois astrois tou ouranou, hontina kalousin �ri�na." class="grk"
+  >&#x395;&#x3B3;&#x3B5;&#x3BD;&#x3BD;&#x3B7;&#x3B8;&#x3B7; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C2; &#x3B5;&#x3BA;
+  &#x3C4;&#x3B7;&#x3C2; &#x3C6;&#x3C5;&#x3BB;&#x3B5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x3A3;&#x3B7;&#x3BC; (&#x3A7;&#x3B1;&#x3BC;),
+  &#x3A7;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3B9;, &#x1F41;
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C8;,
+  &#x1F41;&#x3C3;&#x3C4;&#x3B9;&#x3C2;
+  &#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3B5;
+  &#x3C4;&#x3BF;&#x3BD; &#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3C9;&#x3B4;,
+  &#x393;&#x3B9;&#x3B3;&#x3B1;&#x3BD;&#x3C4;&#x3B1;, &#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x392;&#x3B1;&#x3B2;&#x3C5;&#x3BB;&#x3C9;&#x3BD;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BA;&#x3C4;&#x3B9;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3B1;, &#x1F41;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x1F41;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B8;&#x3B5;&#x3C9;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3B9;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;,
+  &#x1F41;&#x3BD;&#x3C4;&#x3B9;&#x3BD;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3A9;&#x3C1;&#x3B9;&#x3C9;&#x3BD;&#x3B1;.</span> Chronicon Paschale. p.
+  36. </p>
+
+  <p><a name="footnote30" href="#footnotetag30">[30]</a> Homer. Odyss. l.
+  &#x39B; v. 571.</p>
+
+  <p><a name="footnote31" href="#footnotetag31">[31]</a> Chronicon. Pasch.
+  p. 36.</p>
+
+  <p><a name="footnote32" href="#footnotetag32">[32]</a> Strabo. l. 6. p.
+  421.</p>
+
+  <p><a name="footnote33" href="#footnotetag33">[33]</a> Gratii Cyneget. v.
+  527.</p>
+
+  <p><a name="footnote34" href="#footnotetag34">[34]</a> Solinus de Situ
+  Orbis. c. 11.</p>
+
+  <p><a name="footnote35" href="#footnotetag35">[35]</a> Plin. Nat. Hist.
+  l. 3. c. 1.</p>
+
+  <p><a name="footnote36" href="#footnotetag36">[36]</a> Silius Italicus.
+  l. 3. v. 393.</p>
+
+  <p><a name="footnote37" href="#footnotetag37">[37]</a> Seneca.
+  &#338;dipus. act 2. v. 436.</p>
+
+  <p><a name="footnote38" href="#footnotetag38">[38]</a> Sylv�. l. 1. carm.
+  2. v. 226.</p>
+
+  <p>Dionysius of the Indian Camarit�:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Z�mata, kai Nebridas epi st�thessi balontes," class="grk">&#x396;&#x3C9;&#x3BC;&#x3B1;&#x3C4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x39D;&#x3B5;&#x3B2;&#x3C1;&#x3B9;&#x3B4;&#x3B1;&#x3C2; &#x3B5;&#x3C0;&#x3B9; &#x3C3;&#x3C4;&#x3B7;&#x3B8;&#x3B5;&#x3C3;&#x3C3;&#x3B9; &#x3B2;&#x3B1;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,</span></p>
+      <p><span title="Euoi Bakche legontes." class="grk">&#x395;&#x3C5;&#x3BF;&#x3B9; &#x392;&#x3B1;&#x3BA;&#x3C7;&#x3B5; &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span> V. 703.</p>
+    </div>
+  </div>
+  <p>At the rites of Osiris, <span title="Kai gar nebridas perikathaptontai (hoi Aiguptioi) kai thursous phorousi ktl." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x3BD;&#x3B5;&#x3B2;&#x3C1;&#x3B9;&#x3B4;&#x3B1;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C0;&#x3C4;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  (&#x1F41;&#x3B9;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;)
+  &#x3BA;&#x3B1;&#x3B9; &#x3B8;&#x3C5;&#x3C1;&#x3C3;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C6;&#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3BA;&#x3C4;&#x3BB;.</span> Plutarch Isis et Osir. p. 364.</p>
+
+  <p><a name="footnote39" href="#footnotetag39">[39]</a> Arnobius. l. 5. p.
+  185. edit. 1661. Ceres fessa, oras ut venit Atticas&mdash;Nebridarum
+  familiam pellicul� cohonestavit <ins class="correction" title="'hinnul�' in original. Cited as 'hinnulea' in Lewis &amp; Short."
+  >hinnulea</ins>.</p>
+
+  <p><a name="footnote40" href="#footnotetag40">[40]</a> Nimrod built
+  Babylon; which is said to have been the work of Belus. <span
+  title="Babul�n'&mdash;eir�tai d' upo B�lou" class="grk"
+  >&#x392;&#x3B1;&#x3B2;&#x3C5;&#x3BB;&#x3C9;&#x3BD;'&mdash;&#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;' &#x3C5;&#x3C0;&#x3BF;
+  &#x392;&#x3B7;&#x3BB;&#x3BF;&#x3C5;</span>. Etymologicum Magnum.</p>
+
+  <p>Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian.
+  Marcellinus. l. 23.</p>
+
+  <p>Here was a temple, styled the temple of Belus.</p>
+
+  <p><a name="footnote41" href="#footnotetag41">[41]</a> Eusebius. Pr�p.
+  Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.</p>
+
+  <p><a name="footnote42" href="#footnotetag42">[42]</a> See also the
+  Ph�drus of Plato: <span title="�kousa toinun peri Naukratin t�s Aiguptou ktl." class="grk"
+  >&#x397;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B1;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BD;&#x3C5;&#x3BD; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x39D;&#x3B1;&#x3C5;&#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B9;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3BA;&#x3C4;&#x3BB;.</span></p>
+
+  <p><a name="footnote43" href="#footnotetag43">[43]</a> Anthologia. l. 1.
+  91. l. 1. 29.</p>
+
+  <p><a name="footnote44" href="#footnotetag44">[44]</a> Eusebius. Pr�p.
+  Evang. l. 1, c. 10. p. 36. from Sanchoniathon.</p>
+
+  <p><a name="footnote45" href="#footnotetag45">[45]</a> Lucan. l. 1. v.
+  444.</p>
+
+  <p><a name="footnote46" href="#footnotetag46">[46]</a> Selden de Diis
+  Syrib: Prolegomena. c. 3.</p>
+
+  <p><a name="footnote47" href="#footnotetag47">[47]</a> Lycophron. v. 459.
+  Scholia ibidem.</p>
+
+  <p>It is also compounded with Cham, as in Orchamus, a common Babylonish
+  appellation.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Rexit Ach�menias urbes pater Orchamus; isque</p>
+      <p>Septimus a prisci numeratur origine Beli.</p>
+      <p class="i16">Ovid. Metamorph. l. 4. v. 212.</p>
+    </div>
+  </div>
+  <p><a name="footnote48" href="#footnotetag48">[48]</a> Eusebii Pr�p.
+  Evang. l. 1. c. 10. p. 36.</p>
+
+  <p><a name="footnote49" href="#footnotetag49">[49]</a> Gruter. v. 1. 37.
+  n. 4, 5, 6.</p>
+
+  <p><a name="footnote50" href="#footnotetag50">[50]</a> Damascius apud
+  Photium. c. 242.</p>
+
+  <p><a name="footnote51" href="#footnotetag51">[51]</a> <span
+  title="Al�ros" class="grk"
+  >&#x391;&#x3BB;&#x3C9;&#x3C1;&#x3BF;&#x3C2;</span>, Alorus, the first
+  king who reigned. Syncellus. p. 18.</p>
+
+  <p><span title="Halia" class="grk">&#x1F09;&#x3BB;&#x3B9;&#x3B1;</span>,
+  Halia, was a festival at Rhodes in honour of the Sun, to whom that Island
+  was sacred. <span title="Rhodioi ta Halia tim�sin." class="grk"
+  >&#x1FEC;&#x3BF;&#x3B4;&#x3B9;&#x3BF;&#x3B9; &#x3C4;&#x3B1;
+  &#x1F09;&#x3BB;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3C3;&#x3B9;&#x3BD;.</span> Athen�us. l.
+  13. p. 561. The first inhabitants were styled Heliad�. Diodorus Sic. l.
+  5. p. 327. And they called the chief temple of the Deity <span
+  title="Halion" class="grk">&#x1F09;&#x3BB;&#x3B9;&#x3BF;&#x3BD;</span>,
+  Halion. Eustath. ad Hom. Odyss. &#x396;. They came after a deluge, led by
+  Ochimus, Macar, and others.</p>
+
+  <p><a name="footnote52" href="#footnotetag52">[52]</a> Gruter. Inscript.
+  xl. 9. and lvi. 11.</p>
+
+  <p><a name="footnote53" href="#footnotetag53">[53]</a> Macrobii Saturn.
+  l. 3. c. 8.</p>
+
+  <p><a name="footnote54" href="#footnotetag54">[54]</a> Pomponius
+  Laetus.</p>
+
+  <p>Camilla was in like manner attendant on the Gods.</p>
+
+  <p>C�litum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling.
+  Lat. p. 71. Edit. Dordrechti. 1619.</p>
+
+  <p><a name="footnote55" href="#footnotetag55">[55]</a> Juba apud
+  Plutarchum in Numa. vol. 1. p. 64.</p>
+
+  <p><a name="footnote56" href="#footnotetag56">[56]</a> Scholia in
+  Apollon. Rhodium. l. 1. v. 917. So Cam&#339;na was rendered
+  Casm&#339;na.</p>
+
+  <p><a name="footnote57" href="#footnotetag57">[57]</a> De Amore Fraterno.
+  p. 483.</p>
+
+  <p><a name="footnote58" href="#footnotetag58">[58]</a> Isaiah. c. 14. v.
+  12.</p>
+
+  <p><a name="footnote59" href="#footnotetag59">[59]</a> Genesis. c. 41. v.
+  45. and Exodus. c. 1. v. 11.</p>
+
+  <p><a name="footnote60" href="#footnotetag60">[60]</a> Theophilus ad
+  Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.</p>
+
+  <p><a name="footnote61" href="#footnotetag61">[61]</a> Canticles. c. 8.
+  v. 11.</p>
+
+  <p>Mention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v.
+  8.</p>
+
+  <p>It was sometimes compounded; and the Deity worshipped under the titles
+  of Or-On: and there were temples of this denomination in Canaan.</p>
+
+  <p>Solomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2
+  Chron. c. 8. v. 5.</p>
+
+  <p>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. <span title="Hupokeintai de t�i akropolei hoi te limenes, kai ho K�TH�N." class="grk"
+  >&#x1F59;&#x3C0;&#x3BF;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;&#x3B5; &#x3C4;&#x1FC3;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B9;
+  &#x1F41;&#x3B9; &#x3C4;&#x3B5;
+  &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F41; &#x39A;&#x3A9;&#x398;&#x3A9;&#x39D;.</span>&mdash;Strabo. l. 17.
+  p. 1189.</p>
+
+  <p><a name="footnote62" href="#footnotetag62">[62]</a> Voss. de Idol.
+  vol. 1. l. 2. c. 17. p. 391.</p>
+
+  <p><a name="footnote63" href="#footnotetag63">[63]</a> Apocalyps. c. 9.
+  v. 11.</p>
+
+  <p><a name="footnote64" href="#footnotetag64">[64]</a> The Sun's disk,
+  styled <span title="Aithops" class="grk"
+  >&#x391;&#x3B9;&#x3B8;&#x3BF;&#x3C8;</span>:</p>
+
+  <p><span title="Hippeu�n helik�don holon polon AITHOPI DISK�I." class="grk"
+  >&#x1F39;&#x3C0;&#x3C0;&#x3B5;&#x3C5;&#x3C9;&#x3BD;
+  &#x1F11;&#x3BB;&#x3B9;&#x3BA;&#x3B7;&#x3B4;&#x3BF;&#x3BD;
+  &#x1F41;&#x3BB;&#x3BF;&#x3BD; &#x3C0;&#x3BF;&#x3BB;&#x3BF;&#x3BD;
+  &#x391;&#x399;&#x398;&#x39F;&#x3A0;&#x399;
+  &#x394;&#x399;&#x3A3;&#x39A;&#x1FFC;.</span> Nonnus. l. 40. v. 371.</p>
+
+  <p><span title="Aithiopaida Dionuson. Anakre�n. alloi ton oinon. alloi t�n Artemin." class="grk"
+  >&#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;.
+  &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C1;&#x3B5;&#x3C9;&#x3BD;.
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BF;&#x3B9;&#x3BD;&#x3BF;&#x3BD;. &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3BD;.</span> Hesychius.
+  Altered to <span title="Aithopa paida" class="grk"
+  >&#x391;&#x3B9;&#x3B8;&#x3BF;&#x3C0;&#x3B1;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;</span> by Albertus.</p>
+
+  <p><a name="footnote65" href="#footnotetag65">[65]</a> The Egyptian
+  Theology abounded with personages formed from these emanations, who,
+  according to Psellus, were called Eons, <span title="Z�nes" class="grk"
+  >&#x396;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>, <span title="Az�nes" class="grk"
+  >&#x391;&#x3B6;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>. See Iamblichus, and
+  Psellus, and Damascius.</p>
+
+  <p><a name="footnote66" href="#footnotetag66">[66]</a> Stephanus
+  Byzant.</p>
+
+  <p><a name="footnote67" href="#footnotetag67">[67]</a> Scholia on
+  Dionysius. v. 239. What it alluded to may be seen from other authors.</p>
+
+  <p><a name="footnote68" href="#footnotetag68">[68]</a> Homer. Iliad.
+  &#x39F;. v. 690. <span title="Ho enthermos, kai pur�d�s." class="grk"
+  >&#x1F49; &#x3B5;&#x3BD;&#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C5;&#x3C1;&#x3C9;&#x3B4;&#x3B7;&#x3C2;.</span> Hesychius.</p>
+
+  <p><a name="footnote69" href="#footnotetag69">[69]</a> <span title="�th kardia." class="grk"
+  >&#x397;&#x3B8; &#x3BA;&#x3B1;&#x3C1;&#x3B4;&#x3B9;&#x3B1;.</span>
+  Etymolog. Magnum ex Orione, in Athribis.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote70" href="#footnotetag70">[70]</a> Horus Apollo. l.
+  1. c. 22. p. 38.</p>
+
+  <p><a name="footnote71" href="#footnotetag71">[71]</a> Clemens
+  Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote72" href="#footnotetag72">[72]</a> Orphic. Argonaut.
+  v. 1323.</p>
+
+  <p><a name="footnote73" href="#footnotetag73">[73]</a> Athenagor�
+  Legatio. p. 293.</p>
+
+  <p>Proserpine (<span title="Kora" class="grk"
+  >&#x39A;&#x3BF;&#x3C1;&#x3B1;</span>) was also called Athela, ibid.</p>
+
+  <p><a name="footnote74" href="#footnotetag74">[74]</a> Apollonius
+  Rhodius. l. 3. v. 52.</p>
+
+  <p><a name="footnote75" href="#footnotetag75">[75]</a> Homer. Iliad.
+  &#x39A;. v. 37.</p>
+
+  <p><a name="footnote76" href="#footnotetag76">[76]</a> Homer. Iliad.
+  &#x3A8;. v. 94.</p>
+
+  <p><a name="footnote77" href="#footnotetag77">[77]</a> Homer. Odyss.
+  &#x39E;. v. 147.</p>
+
+  <p>Ath-El among many nations a title of great honour.</p>
+
+  <p><a name="footnote78" href="#footnotetag78">[78]</a> Plin. Nat. Hist.
+  l. 5. c. 31.</p>
+
+  <p><a name="footnote79" href="#footnotetag79">[79]</a> Valerius Flaccus.
+  l. 2. v. 78. The chief city was Heph�stia.</p>
+
+  <p><a name="footnote80" href="#footnotetag80">[80]</a> Universa vero gens
+  (�thiopum) �theria appellata est. Plin. l. 6. c. 30.</p>
+
+  <p><a name="footnote81" href="#footnotetag81">[81]</a> Plin. l. 5. c.
+  31.</p>
+
+  <p><a name="footnote82" href="#footnotetag82">[82]</a> Genesis. c. 10. v.
+  18. c. 11. v. 2.</p>
+
+  <p><a name="footnote83" href="#footnotetag83">[83]</a> 1 Kings. c. 16. v.
+  31.</p>
+
+  <p><a name="footnote84" href="#footnotetag84">[84]</a> 2 Kings. c. 11. v.
+  1.</p>
+
+  <p><a name="footnote85" href="#footnotetag85">[85]</a> Ovid. Metamorph.
+  l. 5. v. 162.</p>
+
+  <p>So in Virgil.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Comites Sarpedonis ambo,</p>
+      <p class="i4">Et clarus Ethemon Lyci� comitantur ab alt�.</p>
+      <p>Or, Clarus et Ethemon. �neis. l. 10. v. 126.</p>
+    </div>
+  </div>
+  <p><a name="footnote86" href="#footnotetag86">[86]</a> 1 Kings. c. 11. v.
+  14. Adad, the fourth king of Edom. Gen. c. 36. v. 35.</p>
+
+  <p><a name="footnote87" href="#footnotetag87">[87]</a> 1 Kings. c. 20. v.
+  1.</p>
+
+  <p><a name="footnote88" href="#footnotetag88">[88]</a> Nicolaus Damasc.
+  apud Josephum Antiq. l. 7. c. 5.</p>
+
+  <p><a name="footnote89" href="#footnotetag89">[89]</a> 2 Samuel. c. 8. v.
+  3.</p>
+
+  <p><a name="footnote90" href="#footnotetag90">[90]</a> 1 Chron. c. 18. v.
+  10.</p>
+
+  <p><a name="footnote91" href="#footnotetag91">[91]</a> Zechariah. c. 12.
+  v. 11.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote92" href="#footnotetag92">[92]</a> 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.</p>
+
+  <p><a name="footnote93" href="#footnotetag93">[93]</a> <span title="Ada, h�don�; kai hupo Babul�ni�n h� �ra." class="grk"
+  >&#x391;&#x3B4;&#x3B1;, &#x1F21;&#x3B4;&#x3BF;&#x3BD;&#x3B7;&#x387;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F51;&#x3C0;&#x3BF;
+  &#x392;&#x3B1;&#x3B2;&#x3C5;&#x3BB;&#x3C9;&#x3BD;&#x3B9;&#x3C9;&#x3BD;
+  &#x1F21; &#x397;&#x3C1;&#x3B1;.</span> Hesychius.</p>
+
+  <p><a name="footnote94" href="#footnotetag94">[94]</a> Macrobii
+  Saturnalia. l. 1. c. 23.</p>
+
+  <p><a name="footnote95" href="#footnotetag95">[95]</a> Adamantis fluv.
+  Gangeticus.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote96" href="#footnotetag96">[96]</a> Polybius. l. 1. p.
+  31.</p>
+
+  <p>Atis, in Phrygia, and Lydia, was represented with a crown of rays, and
+  a tiara spangled with stars, <span title="t�n katastikton tois astrois tiaran." class="grk"
+  >&#x3C4;&#x3B7;&#x3BD;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C3;&#x3C4;&#x3B9;&#x3BA;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3B9;&#x3B1;&#x3C1;&#x3B1;&#x3BD;.</span> Julian. Orat. 5. p.
+  179.</p>
+
+  <p><a name="footnote97" href="#footnotetag97">[97]</a> Podalia, Choma,
+  pr�fluente Adesa. Plin. l. 5. c. 17.</p>
+
+  <p>It was compounded, also, Az-On. Hence <span title="Az�nes" class="grk"
+  >&#x391;&#x3B6;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span> in Sicily, near
+  Selinus. Diodori Excerpta. l. 22.</p>
+
+  <p><a name="footnote98" href="#footnotetag98">[98]</a> Herbert's Travels.
+  p. 316. He renders the word Attash.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote99" href="#footnotetag99">[99]</a> Aziz, lightning;
+  any thing superlatively bright, analogous to Adad and Rabrab. Hazazon
+  Tamor, mentioned 2 Chron. c. 20. v. 2.</p>
+
+  <p><a name="footnote100" href="#footnotetag100">[100]</a> Orat. 4. p.
+  150.</p>
+
+  <p><a name="footnote101" href="#footnotetag101">[101]</a> 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.</p>
+
+  <p><a name="footnote102" href="#footnotetag102">[102]</a> <span
+  title="T�n MONADA tous andras onomazein Apoll�na." class="grk"
+  >&#x3A4;&#x3B7;&#x3BD; &#x39C;&#x39F;&#x39D;&#x391;&#x394;&#x391;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2; &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B1;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3B5;&#x3B9;&#x3BD;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3B1;.</span>
+  Plutarch. Isis &amp; Osiris. p. 354.</p>
+
+  <p><a name="footnote103" href="#footnotetag103">[103]</a> Hence came
+  asso, assare, of the Romans.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote104" href="#footnotetag104">[104]</a> Places, which
+  have this term in their composition, are to be found also in Canaan and
+  Africa. See Relandi Pal�stina. 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 &#338;ta. Hazor is mentioned as a kingdom, and, seemingly, near
+  Edom and Kedar. Jeremiah. c. 49. v. 30. 33.</p>
+
+  <p><a name="footnote105" href="#footnotetag105">[105]</a> Hazor in Sicily
+  stood near Enna, and was, by the Greeks, rendered <span title="Ass�ros" class="grk"
+  >&#x391;&#x3C3;&#x3C3;&#x3C9;&#x3C1;&#x3BF;&#x3C2;</span>, and <span
+  title="Ass�ron" class="grk"
+  >&#x391;&#x3C3;&#x3C3;&#x3C9;&#x3C1;&#x3BF;&#x3BD;</span>. Azor and Azur
+  was a common name for places where Puratheia were constructed. See Hyde.
+  Relig. Pers. c. 3. p. 100.</p>
+
+  <p><a name="footnote106" href="#footnotetag106">[106]</a> The country
+  about the Cayster was particularly named Asia.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Asi�i en leim�ni Ka�striou amphi reethra." class="grk">&#x391;&#x3C3;&#x3B9;&#x1FF3; &#x3B5;&#x3BD; &#x3BB;&#x3B5;&#x3B9;&#x3BC;&#x3C9;&#x3BD;&#x3B9; &#x39A;&#x3B1;&#x3CB;&#x3C3;&#x3C4;&#x3C1;&#x3B9;&#x3BF;&#x3C5; &#x3B1;&#x3BC;&#x3C6;&#x3B9; &#x3C1;&#x3B5;&#x3B5;&#x3B8;&#x3C1;&#x3B1;.</span> Homer. Iliad. &#x392;. v. 461.</p>
+    </div>
+  </div>
+  <p>Of these parts see Strabo. l. 13. p. 932.</p>
+
+  <p><a name="footnote107" href="#footnotetag107">[107]</a> <span
+  title="Hierapolis&mdash;therm�n udat�n poll�n pl�thousa, apo tou hiera polla echein." class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;&mdash;&#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3C9;&#x3BD;
+  &#x3C5;&#x3B4;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BB;&#x3B7;&#x3B8;&#x3BF;&#x3C5;&#x3C3;&#x3B1;,
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5; &#x1F31;&#x3B5;&#x3C1;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;
+  &#x3B5;&#x3C7;&#x3B5;&#x3B9;&#x3BD;.</span> Stephanus Byzant.</p>
+
+  <p><a name="footnote108" href="#footnotetag108">[108]</a> <span
+  title="Hierapolis, hopou ta therma hudata, kai to Plout�nion, amph� paradoxologian tina echonta." class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;,
+  &#x1F41;&#x3C0;&#x3BF;&#x3C5; &#x3C4;&#x3B1;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1; &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;
+  &#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3B1;&#x3BC;&#x3C6;&#x3C9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B4;&#x3BF;&#x3BE;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B1;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B1;.</span> Strabo. l. 13. p.
+  933.</p>
+
+  <p><a name="footnote109" href="#footnotetag109">[109]</a> Damascius apud
+  Photium in Vit� Isidor. c. 242.</p>
+
+  <p><a name="footnote110" href="#footnotetag110">[110]</a> At Hierapolis,
+  Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.</p>
+
+  <p><span title="Acharaka, en �i to Plout�nion, echon kai alsos poluteles, kai ne�n Plout�nos te kai H�ras kan to CHAR�NION antron huperkeimenon tou alsous, thaumaston t�i phusei." class="grk"
+  >&#x391;&#x3C7;&#x3B1;&#x3C1;&#x3B1;&#x3BA;&#x3B1;, &#x3B5;&#x3BD;
+  &#x1FC3; &#x3C4;&#x3BF;
+  &#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BB;&#x3C3;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3BD;&#x3B5;&#x3C9;&#x3BD;
+  &#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x1F29;&#x3C1;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BD; &#x3C4;&#x3BF;
+  &#x3A7;&#x391;&#x3A1;&#x3A9;&#x39D;&#x399;&#x39F;&#x39D;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5; &#x3B1;&#x3BB;&#x3C3;&#x3BF;&#x3C5;&#x3C2;,
+  &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x1FC3; &#x3C6;&#x3C5;&#x3C3;&#x3B5;&#x3B9;.</span> Strabo. l.
+  14. p. 960.</p>
+
+  <p><a name="footnote111" href="#footnotetag111">[111]</a> 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 pr�ter hominem c�teris animantibus: nonnunquam et homini; ut in
+  Sinuessano agro, et Puteolano. Spiracula vocant, alii Charoneas scrobes,
+  mortiferum spiritum exhalantes. Strabo of the same: <span
+  title="Thumbria, par' h�n Aornon esti sp�laion hieron, CHAR�NION legomenon, olethrious echon apophoras." class="grk"
+  >&#x398;&#x3C5;&#x3BC;&#x3B2;&#x3C1;&#x3B9;&#x3B1;,
+  &#x3C0;&#x3B1;&#x3C1;' &#x1F21;&#x3BD;
+  &#x391;&#x3BF;&#x3C1;&#x3BD;&#x3BF;&#x3BD; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;,
+  &#x3A7;&#x391;&#x3A1;&#x3A9;&#x39D;&#x399;&#x39F;&#x39D;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;,
+  &#x3BF;&#x3BB;&#x3B5;&#x3B8;&#x3C1;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3C6;&#x3BF;&#x3C1;&#x3B1;&#x3C2;.</span> l. 14.
+  p. 943.</p>
+
+  <p><a name="footnote112" href="#footnotetag112">[112]</a> <span
+  title="Hapanta men oun ta t�n Pers�n hiera kai M�doi kai Armenioi tetim�kasi; ta de t�s Ana�tidos diapheront�s Armenioi." class="grk"
+  >&#x1F09;&#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3BD; &#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3C9;&#x3BD; &#x1F31;&#x3B5;&#x3C1;&#x3B1;
+  &#x3BA;&#x3B1;&#x3B9; &#x39C;&#x3B7;&#x3B4;&#x3BF;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C1;&#x3BC;&#x3B5;&#x3BD;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B5;&#x3C4;&#x3B9;&#x3BC;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9;&#x387;
+  &#x3C4;&#x3B1; &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3BD;&#x3B1;&#x3CA;&#x3C4;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B1;&#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3C9;&#x3C2;
+  &#x391;&#x3C1;&#x3BC;&#x3B5;&#x3BD;&#x3B9;&#x3BF;&#x3B9;.</span> Strabo.
+  l. 11. p. 805.</p>
+
+  <p><a name="footnote113" href="#footnotetag113">[113]</a> 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. <span title="Peri Arb�la de esti kai D�m�trias polis, eith' h� tou naphtha p�g�, kai to pura, kai to t�s Anaias," class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x391;&#x3C1;&#x3B2;&#x3B7;&#x3BB;&#x3B1;
+  &#x3B4;&#x3B5; &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;, &#x3B5;&#x3B9;&#x3B8;' &#x1F21;
+  &#x3C4;&#x3BF;&#x3C5; &#x3BD;&#x3B1;&#x3C6;&#x3B8;&#x3B1;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B7;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;
+  &#x3C0;&#x3C5;&#x3C1;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;
+  &#x3C4;&#x3B7;&#x3C2; &#x391;&#x3BD;&#x3B1;&#x3B9;&#x3B1;&#x3C2;,</span>
+  (or <span title="Ana�tidos" class="grk"
+  >&#x391;&#x3BD;&#x3B1;&#x3CA;&#x3C4;&#x3B9;&#x3B4;&#x3BF;&#x3C2;</span>)
+  <span title="hieron" class="grk"
+  >&#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;</span>. Strabo. l. 16. p. 1072.</p>
+
+  <p>Of Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.</p>
+
+  <p><a name="footnote114" href="#footnotetag114">[114]</a> Strabo. l. 14.
+  p. 951.</p>
+
+  <p><a name="footnote115" href="#footnotetag115">[115]</a> <span
+  title="Esti kai Al�sion pedion t�s �peirou, hina p�gnutai halas." class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B5;&#x3B4;&#x3B9;&#x3BF;&#x3BD; &#x3C4;&#x3B7;&#x3C2;
+  &#x397;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3C5;, &#x1F31;&#x3BD;&#x3B1;
+  &#x3C0;&#x3B7;&#x3B3;&#x3BD;&#x3C5;&#x3C4;&#x3B1;&#x3B9;
+  &#x1F01;&#x3BB;&#x3B1;&#x3C2;.</span> Stephanus Byzantinus.</p>
+
+  <p><a name="footnote116" href="#footnotetag116">[116]</a> Pausanias. l.
+  8. p. 618.</p>
+
+  <p><a name="footnote117" href="#footnotetag117">[117]</a> Athanasius, who
+  was of Egypt, speaks of the veneration paid to fountains and waters.
+  <span title="Alloi potamous kai kr�nas, kai pant�n malista Aiguptioi to hud�r protetim�kasi, kai theous anagoreuousi." class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3BF;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF; &#x1F51;&#x3B4;&#x3C9;&#x3C1;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B5;&#x3C4;&#x3B9;&#x3BC;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B8;&#x3B5;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span>
+  Oratio contra Gentes. p. 2. Edit. Commelin.</p>
+
+  <p><a name="footnote118" href="#footnotetag118">[118]</a> It was an
+  obsolete term, but to be traced in its derivatives. From Ees-El came
+  <span title="Asulon" class="grk"
+  >&#x391;&#x3C3;&#x3C5;&#x3BB;&#x3BF;&#x3BD;</span>, Asylum: from El-Ees,
+  Elis, Elissa, Eleusis, Eleusinia Sacra, Elysium, Elysii campi in Egypt
+  and elsewhere.</p>
+
+  <p><a name="footnote119" href="#footnotetag119">[119]</a> 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 <span title="Lousa" class="grk"
+  >&#x39B;&#x3BF;&#x3C5;&#x3C3;&#x3B1;</span>. Pausanias says, <span
+  title="hud�r psuchrotaton parechetai potam�n." class="grk"
+  >&#x1F51;&#x3B4;&#x3C9;&#x3C1;
+  &#x3C8;&#x3C5;&#x3C7;&#x3C1;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3C7;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3C9;&#x3BD;.</span> l. 8. p.
+  685.</p>
+
+  <p>In Judea were some medicinal waters and warm springs of great repute,
+  at a place called of old Lasa. Lasa ipsa est, qu� nunc Callirrho�
+  dicitur, ubi aqu� calid� in Mare Mortuum defluunt. Hieron. in Isaiam. c.
+  17. 19.</p>
+
+  <p><span title="H�r�d�s tois kata Kallirrho�n thermois ekechr�to." class="grk"
+  >&#x1F29;&#x3C1;&#x3C9;&#x3B4;&#x3B7;&#x3C2; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x39A;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x1FE4;&#x1FE5;&#x3BF;&#x3B7;&#x3BD;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B5;&#x3C7;&#x3C1;&#x3B7;&#x3C4;&#x3BF;.</span> Josephus
+  de B. J. l. 1. c. 33.</p>
+
+  <p>Alesa, urbs et fons Sicili�. Solinus. c. 11. The fountain was of a
+  wonderful nature.</p>
+
+  <p><a name="footnote120" href="#footnotetag120">[120]</a> Strabo. l. 5.
+  p. 385.</p>
+
+  <p><a name="footnote121" href="#footnotetag121">[121]</a> Strabo. l. 15.
+  p. 1029.</p>
+
+  <p><a name="footnote122" href="#footnotetag122">[122]</a> Strabo. l. 4.
+  p. 314.</p>
+
+  <p><a name="footnote123" href="#footnotetag123">[123]</a> Strabo. l. 6.
+  p. 421.</p>
+
+  <p><a name="footnote124" href="#footnotetag124">[124]</a> Strabo. l. 14.
+  p. 951. Here was a cavern, which sent forth a most pestilential vapour.
+  Diodorus Sic. l. 4. p. 278.</p>
+
+  <p><a name="footnote125" href="#footnotetag125">[125]</a> Voyages de
+  Monconys. Parte 2de. p. 38.</p>
+
+  <p><a name="footnote126" href="#footnotetag126">[126]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Sulmo mihi patria est, gelidis uberrimus undis.</p>
+      <p class="i16">Ovid. Tristia. l. 5. Eleg. 10. v. 3.</p>
+    </div>
+  </div>
+  <p><a name="footnote127" href="#footnotetag127">[127]</a> John. c. 3. v.
+  23. <span title="�n de kai I�ann�s baptiz�n en Ain�n engus Saleim;" class="grk"
+  >&#x397;&#x3BD; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x399;&#x3C9;&#x3B1;&#x3BD;&#x3BD;&#x3B7;&#x3C2;
+  &#x3B2;&#x3B1;&#x3C0;&#x3C4;&#x3B9;&#x3B6;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x391;&#x3B9;&#x3BD;&#x3C9;&#x3BD; &#x3B5;&#x3B3;&#x3B3;&#x3C5;&#x3C2;
+  &#x3A3;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BC;&#x387;</span> so denominated
+  by the antient Canaanites.</p>
+
+  <p><a name="footnote128" href="#footnotetag128">[128]</a> 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.</p>
+
+  <p><a name="footnote129" href="#footnotetag129">[129]</a> Herodotus. l.
+  4. c. 52.</p>
+
+  <p><a name="footnote130" href="#footnotetag130">[130]</a> Pausanias. l.
+  8. p. 659.</p>
+
+  <p><a name="footnote131" href="#footnotetag131">[131]</a> Pausanias. l.
+  7. p. 535.</p>
+
+  <p><a name="footnote132" href="#footnotetag132">[132]</a> Strabo. l. 12.
+  p. 812.</p>
+
+  <p><a name="footnote133" href="#footnotetag133">[133]</a> Strabo. l. 12.
+  p. 839.</p>
+
+  <p><a name="footnote134" href="#footnotetag134">[134]</a> Gaspar
+  Brechenmaker. � 45. p. 57</p>
+
+  <p><a name="footnote135" href="#footnotetag135">[135]</a> Tacitus. Annal.
+  l. 13. c. 57.</p>
+
+  <p>From this antient term As, or Az, many words in the Greek language
+  were derived: such as <span title="azomai" class="grk"
+  >&#x3B1;&#x3B6;&#x3BF;&#x3BC;&#x3B1;&#x3B9;</span>, veneror; <span
+  title="az�, x�rain�" class="grk">&#x3B1;&#x3B6;&#x3C9;,
+  &#x3BE;&#x3B7;&#x3C1;&#x3B1;&#x3B9;&#x3BD;&#x3C9;</span>; <span
+  title="azaleon, thermon" class="grk"
+  >&#x3B1;&#x3B6;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3BD;,
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3BF;&#x3BD;</span>; <span title="aza, asbolos" class="grk"
+  >&#x3B1;&#x3B6;&#x3B1;,
+  &#x3B1;&#x3C3;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3C2;</span>; <span
+  title="az�pes, ai x�rai ek t�s the�rias" class="grk"
+  >&#x3B1;&#x3B6;&#x3C9;&#x3C0;&#x3B5;&#x3C2;, &#x3B1;&#x3B9;
+  &#x3BE;&#x3B7;&#x3C1;&#x3B1;&#x3B9; &#x3B5;&#x3BA; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B8;&#x3B5;&#x3C9;&#x3C1;&#x3B9;&#x3B1;&#x3C2;</span>. Hesychius.</p>
+
+  <p><a name="footnote136" href="#footnotetag136">[136]</a> Cyril. contra
+  Julianum. l. 10. p. 342. And Iamblich. in vit� Pythagor�.</p>
+
+  <p><span title="Zan Kronou" class="grk">&#x396;&#x3B1;&#x3BD;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;</span>. Lactantii Div.
+  Institut. l. 1. c. 11. p. 53.</p>
+
+  <p><span title="Zan, Zeus" class="grk">&#x396;&#x3B1;&#x3BD;,
+  &#x396;&#x3B5;&#x3C5;&#x3C2;</span>. Hesychius.</p>
+
+  <p><a name="footnote137" href="#footnotetag137">[137]</a> Joshua. c. 19.
+  v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1. v. 11. Solis
+  Fons.</p>
+
+  <p><a name="footnote138" href="#footnotetag138">[138]</a> Relandi
+  Pal�stina. v. 2. p. 983.</p>
+
+  <p><a name="footnote139" href="#footnotetag139">[139]</a> Diodorus
+  Siculus. l. 2. p. 90.</p>
+
+  <p><a name="footnote140" href="#footnotetag140">[140]</a> 1 Samuel. c.
+  31. v. 9, 10.</p>
+
+  <p><a name="footnote141" href="#footnotetag141">[141]</a> Joshua. c. 15.
+  v. 31.</p>
+
+  <p><a name="footnote142" href="#footnotetag142">[142]</a> Pausanias. l.
+  5. p. 430.</p>
+
+  <p><span title="Zana, Zona, Xoana;" class="grk"
+  >&#x396;&#x3B1;&#x3BD;&#x3B1;, &#x396;&#x3BF;&#x3BD;&#x3B1;,
+  &#x39E;&#x3BF;&#x3B1;&#x3BD;&#x3B1;&#x387;</span> all names of the same
+  purport, all statues of the Sun, called Zan, Zon, Zoan, Xoan.</p>
+
+  <p><a name="footnote143" href="#footnotetag143">[143]</a> Silius
+  Italicus. l. 8. v. 421.</p>
+
+  <p><a name="footnote144" href="#footnotetag144">[144]</a> Lactantius, de
+  F. R. l. 1. p. 65.</p>
+
+  <p>Fit sacrificium, quod est proficiscendi grati�, Herculi, aut
+  <i>Sanco</i>, qui idem deus est. Festus.</p>
+
+  <p><a name="footnote145" href="#footnotetag145">[145]</a> 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.</p>
+
+  <p><a name="footnote146" href="#footnotetag146">[146]</a> Gruter.
+  Inscript. vol. 1. p. 96. n. 6.</p>
+
+  <p>Semoni Sanco Deo Fidio. n. 5.</p>
+
+  <p>Sanco Fidio Semo Patri. n. 7</p>
+
+  <p>Sanco Deo Patr. Reatin. sacrum. n. 8.</p>
+
+  <p>From San came the Latine terms, sanus, sano, sanctus, sancire.</p>
+
+  <p>Vossius derives San, or Zan, from <span lang="he" title="SHND" ><bdo
+  dir="rtl">&#x5E9;&#x5E0;&#x5D3;</bdo></span>, s�vire. De Idol. l. 1. c.
+  22. p. 168.</p>
+
+  <p><a name="footnote147" href="#footnotetag147">[147]</a> Macrobii
+  Saturn. l. 3. c. 8. p. 282.</p>
+
+  <p>Hence, perhaps, came <span title="z�ein" class="grk"
+  >&#x3B6;&#x3C9;&#x3B5;&#x3B9;&#x3BD;</span> and <span title="z�n" class="grk"
+  >&#x3B6;&#x3B7;&#x3BD;</span> to live: and <span title="z�on" class="grk"
+  >&#x3B6;&#x3C9;&#x3BF;&#x3BD;</span>, animal: and hence the title of
+  Apollo <span title="Z�nodot�r" class="grk"
+  >&#x396;&#x3B7;&#x3BD;&#x3BF;&#x3B4;&#x3BF;&#x3C4;&#x3B7;&#x3C1;</span>.</p>
+
+  <p><a name="footnote148" href="#footnotetag148">[148]</a> Tertullian.
+  Apolog. c. 24.</p>
+
+  <p><a name="footnote149" href="#footnotetag149">[149]</a> <span
+  title="Dousar�" class="grk"
+  >&#x394;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3B7;</span> (lege <span
+  title="Dousar�s" class="grk"
+  >&#x394;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3B7;&#x3C2;</span>) <span
+  title="skopelos kai koruph� hups�lotat� Arabias; eir�tai d' apo tou Dousarou. Theos de houtos para Arapsi kai Dachar�nois tim�menos." class="grk"
+  >&#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3BA;&#x3BF;&#x3C1;&#x3C5;&#x3C6;&#x3B7;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3B7;
+  &#x391;&#x3C1;&#x3B1;&#x3B2;&#x3B9;&#x3B1;&#x3C2;&#x387;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3C4;&#x3B1;&#x3B9; &#x3B4;'
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3C1;&#x3BF;&#x3C5;.
+  &#x398;&#x3B5;&#x3BF;&#x3C2; &#x3B4;&#x3B5;
+  &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x391;&#x3C1;&#x3B1;&#x3C8;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x394;&#x3B1;&#x3C7;&#x3B1;&#x3C1;&#x3B7;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;.</span>
+  Stephanus Byz.</p>
+
+  <p><span title="Dous" class="grk">&#x394;&#x3BF;&#x3C5;&#x3C2;</span>,
+  Dous, is the same as Deus. <span title="Dous-Ar�s" class="grk"
+  >&#x394;&#x3BF;&#x3C5;&#x3C2;-&#x391;&#x3C1;&#x3B7;&#x3C2;</span>, Deus
+  Sol.</p>
+
+  <p><a name="footnote150" href="#footnotetag150">[150]</a> <span
+  title="Dus�ron kaleomenon ouros" class="grk"
+  >&#x394;&#x3C5;&#x3C3;&#x3C9;&#x3C1;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3BF;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>. Herod. l. 5. c. 17.</p>
+
+  <p><a name="footnote151" href="#footnotetag151">[151]</a> Agathias. l. 2.
+  p. 62.</p>
+
+  <p><a name="footnote152" href="#footnotetag152">[152]</a> <span title="To onoma touto Thrakon h� Bendis; hout� kai Thrakos theologou meta t�n poll�n t�s Sel�n�s onomat�n kai t�n Bendin eis t�n theon anapempsantos" class="grk"
+  >&#x3A4;&#x3BF; &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;
+  &#x398;&#x3C1;&#x3B1;&#x3BA;&#x3BF;&#x3BD; &#x1F21;
+  &#x392;&#x3B5;&#x3BD;&#x3B4;&#x3B9;&#x3C2;&#x387;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9; &#x3BA;&#x3B1;&#x3B9;
+  &#x398;&#x3C1;&#x3B1;&#x3BA;&#x3BF;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD; &#x3C4;&#x3B7;&#x3C2;
+  &#x3A3;&#x3B5;&#x3BB;&#x3B7;&#x3BD;&#x3B7;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x392;&#x3B5;&#x3BD;&#x3B4;&#x3B9;&#x3BD; &#x3B5;&#x3B9;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B8;&#x3B5;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C0;&#x3B5;&#x3BC;&#x3C8;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Plout�n� te, kai Euphrosun�, Bendis te krataia" class="grk">&#x3A0;&#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;&#x3B7; &#x3C4;&#x3B5;, &#x3BA;&#x3B1;&#x3B9; &#x395;&#x3C5;&#x3C6;&#x3C1;&#x3BF;&#x3C3;&#x3C5;&#x3BD;&#x3B7;, &#x392;&#x3B5;&#x3BD;&#x3B4;&#x3B9;&#x3C2; &#x3C4;&#x3B5; &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3B1;</span>.</p>
+      <p class="i2">Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.</p>
+    </div>
+  </div>
+  <p><a name="footnote153" href="#footnotetag153">[153]</a> Plutarch. in
+  Artaxerxe. p. 1012.</p>
+
+  <p><a name="footnote154" href="#footnotetag154">[154]</a> Virgil. �neis.
+  l. 3. v. 80.</p>
+
+  <p>Majorum enim h�c erat consuetudo, ut Rex esset etiam Sacerdos, et
+  Pontifex: unde hodieque Imperatores Pontifices dicamus. Servii Scholia
+  ibidem.</p>
+
+  <p><a name="footnote155" href="#footnotetag155">[155]</a> <span
+  title="Hoi d' Hiereis to palaion men dunastai tines �san." class="grk"
+  >&#x1F49;&#x3B9; &#x3B4;' &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF; &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BD;
+  &#x3B4;&#x3C5;&#x3BD;&#x3B1;&#x3C3;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x3B7;&#x3C3;&#x3B1;&#x3BD;.</span>
+  Strabo. l. 12. p. 851. It is spoken particularly of some places in Asia
+  Minor.</p>
+
+  <p><a name="footnote156" href="#footnotetag156">[156]</a> Pythodorus, the
+  high priest of Zela and Comana in Armenia, was the king of the country.
+  <span title="�n ho Hiereus kurios t�n pant�n." class="grk">&#x397;&#x3BD;
+  &#x1F41; &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;
+  &#x3BA;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;.</span> Strabo. l. 12. p.
+  838.</p>
+
+  <p><a name="footnote157" href="#footnotetag157">[157]</a> Etymologicum
+  Magnum.</p>
+
+  <p><span title="Kunad�s Poseid�n Ath�n�isin etimato." class="grk"
+  >&#x39A;&#x3C5;&#x3BD;&#x3B1;&#x3B4;&#x3B7;&#x3C2;
+  &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x1FC3;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B5;&#x3C4;&#x3B9;&#x3BC;&#x3B1;&#x3C4;&#x3BF;.</span> Hesychius.</p>
+
+  <p><a name="footnote158" href="#footnotetag158">[158]</a> Genesis. c. 14.
+  v. 19. <span lang="he" title="AL `LYWN QNH SHMYM" ><bdo
+  dir="rtl">&#x5D0;&#x5DC; &#x5E2;&#x5DC;&#x5D9;&#x5D5;&#x5DF;
+  &#x5E7;&#x5E0;&#x5D4; &#x5E9;&#x5DE;&#x5D9;&#x5DD;</bdo></span>.</p>
+
+  <p>Sabacon of Ethiopia was Saba Con, or king of Saba.</p>
+
+  <p><a name="footnote159" href="#footnotetag159">[159]</a> Strabo. l. 16.
+  p. 1074.</p>
+
+  <p><a name="footnote160" href="#footnotetag160">[160]</a> Ptolem. Geogr.
+  lib. 5. cap. 19 p. 165. He places very truly the Orcheni upon the Sinus
+  Persicus: for they extended so far.</p>
+
+  <p><span title="Parakeitai t�i er�m�i Arabiai h� Chaldaia ch�ra." class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;&#x3B1;&#x3BA;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x1FC3; &#x3B5;&#x3C1;&#x3B7;&#x3BC;&#x1FF3;
+  &#x391;&#x3C1;&#x3B1;&#x3B2;&#x3B9;&#x1FB3; &#x1F21;
+  &#x3A7;&#x3B1;&#x3BB;&#x3B4;&#x3B1;&#x3B9;&#x3B1;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B1;.</span> Idem. l. 5. c. 20. p. 167.</p>
+
+  <p><a name="footnote161" href="#footnotetag161">[161]</a> Plin. H. N. l.
+  6. c. 27.</p>
+
+  <p><a name="footnote162" href="#footnotetag162">[162]</a> Ezra. c. 5. v.
+  6. c. 4. v. 9-17.</p>
+
+  <p><a name="footnote163" href="#footnotetag163">[163]</a> The priests in
+  Egypt, among other titles, were called Sonchin, sive Solis Sacerdotes,
+  changed to <span title="Sonch�s" class="grk"
+  >&#x3A3;&#x3BF;&#x3B3;&#x3C7;&#x3B7;&#x3C2;</span> 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.</p>
+
+  <p><a name="footnote164" href="#footnotetag164">[164]</a> See
+  Observations upon the Antient History of Egypt. p. 164.</p>
+
+  <p><a name="footnote165" href="#footnotetag165">[165]</a> Description de
+  la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.</p>
+
+  <p><a name="footnote166" href="#footnotetag166">[166]</a> See
+  Observations and Inquiries. p. l63.</p>
+
+  <p><a name="footnote167" href="#footnotetag167">[167]</a> Diodorus
+  Siculus. l. 1. p. 25.</p>
+
+  <p><a name="footnote168" href="#footnotetag168">[168]</a> L. 3. c.
+  61.</p>
+
+  <p><a name="footnote169" href="#footnotetag169">[169]</a> L. 7. c.
+  40.</p>
+
+  <p>Pat�cion is mentioned by Plutarch de audiendis Poetis. p. 21.</p>
+
+  <p>Patiramphes is for Pata-Ramphan, the priest of the God Ramphan,
+  changed to Ramphas by the Greeks.</p>
+
+  <p>Ram-phan is the great Phan or Phanes, a Deity well known in Egypt.</p>
+
+  <p><a name="footnote170" href="#footnotetag170">[170]</a> Also in
+  Asampat�; a nation upon the M�otis. Plin. l. <ins class="correction"
+  title="'6.' omitted in original">6.</ins> c. 7.</p>
+
+  <p><a name="footnote171" href="#footnotetag171">[171]</a> L. 11. p. 794.
+  He speaks of it as a proper name; but it was certainly a title and term
+  of office.</p>
+
+  <p><a name="footnote172" href="#footnotetag172">[172]</a> Herodotus. l.
+  4. c. 110.</p>
+
+  <p><a name="footnote173" href="#footnotetag173">[173]</a> Aor, is <span
+  lang="he" title="AWR" ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>
+  of the Chaldeans.</p>
+
+  <p><a name="footnote174" href="#footnotetag174">[174]</a> Proclus in
+  Tim�um. l. 1. p. 31.</p>
+
+  <p>See Iablonsky. l. 1. c. 3. p. 57.</p>
+
+  <p>Clemens Alexand. Strom. l. 1. p. 356.</p>
+
+  <p>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. Luc� Viecampii Hist. Mission. Evangel.
+  in India, 1747. c. 10. �. 3. p. 57.</p>
+
+  <p><a name="footnote175" href="#footnotetag175">[175]</a> Eubebius. Pr�p.
+  Evang. l. 1. c. 10. p. 34.</p>
+
+  <p><a name="footnote176" href="#footnotetag176">[176]</a> Damascius apud
+  Photium. c. 243.</p>
+
+  <p>Belus primus Rex Assyriorum, quos constat Saturnum (quem eundem et
+  Solem dicunt) Junonemque coluisse. Servius in Virg. �neid. l. 1.</p>
+
+  <p><a name="footnote177" href="#footnotetag177">[177]</a> Theoph. ad
+  Antolycum. l. 3. p. 399. <span title="M� gin�skontes, m�te tis estin ho Kronos, m�te tis estin ho B�los." class="grk"
+  >&#x39C;&#x3B7;
+  &#x3B3;&#x3B9;&#x3BD;&#x3C9;&#x3C3;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BC;&#x3B7;&#x3C4;&#x3B5; &#x3C4;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F41;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;, &#x3BC;&#x3B7;&#x3C4;&#x3B5;
+  &#x3C4;&#x3B9;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F41;
+  &#x392;&#x3B7;&#x3BB;&#x3BF;&#x3C2;.</span> Idem.</p>
+
+  <p><a name="footnote178" href="#footnotetag178">[178]</a> Psalm 92. v.
+  10.</p>
+
+  <p><a name="footnote179" href="#footnotetag179">[179]</a> Psalm 112. v.
+  9.</p>
+
+  <p><a name="footnote180" href="#footnotetag180">[180]</a> Jeremiah. c.
+  48. v. 25.</p>
+
+  <p><a name="footnote181" href="#footnotetag181">[181]</a> Luke. c. 1, v.
+  69.</p>
+
+  <p><a name="footnote182" href="#footnotetag182">[182]</a> Pausanias. l.
+  3. p. 239.</p>
+
+  <p>Callimachus. Hymn to Apollo, v. 71. He mentions Minerva <span
+  title="Kranaia" class="grk"
+  >&#x39A;&#x3C1;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3B1;</span>, Cran�a. l. 10.
+  p. 886.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote183" href="#footnotetag183">[183]</a> The Dorians
+  expressed it <span title="Oupis" class="grk"
+  >&#x39F;&#x3C5;&#x3C0;&#x3B9;&#x3C2;</span>. Pal�phatus. p. 78.</p>
+
+  <p><a name="footnote184" href="#footnotetag184">[184]</a> Cicero de Nat.
+  Deor. l. 3. 23.</p>
+
+  <p><a name="footnote185" href="#footnotetag185">[185]</a> Huetii
+  Demonstratio. p. 83.</p>
+
+  <p><a name="footnote186" href="#footnotetag186">[186]</a> Orus Apollo. c.
+  1. p. 2.</p>
+
+  <p>Some have, by mistake, altered this to <span title="Ouraion" class="grk"
+  >&#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3BD;</span>.</p>
+
+  <p><a name="footnote187" href="#footnotetag187">[187]</a> Leviticus. c.
+  20. v. 27.</p>
+
+  <p>Deuteronomy, c. 18. v. 11. Translated <i>a charmer, or a consulter
+  with familiar spirits, or a wizard, or a necromancer</i>.</p>
+
+  <p>Tunc etiam ort� sunt opiniones, et sententi�; 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.</p>
+
+  <p><a name="footnote188" href="#footnotetag188">[188]</a> Justin Martyr's
+  second Apology. p. 6.</p>
+
+  <p>Of serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And
+  Clementis Alexand. Cohort. p. 14. Arnobius. l. 5. �lian. l. 10. c. 31. of
+  the Asp.</p>
+
+  <p>Herodotus. l. 2. c. 74.</p>
+
+  <p><a name="footnote189" href="#footnotetag189">[189]</a> 1 Samuel. c.
+  28. v. 7. <span lang="he" title="B`LT AWB" ><bdo
+  dir="rtl">&#x5D1;&#x5E2;&#x5DC;&#x5EA;
+  &#x5D0;&#x5D5;&#x5D1;</bdo></span>.</p>
+
+  <p><a name="footnote190" href="#footnotetag190">[190]</a> 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, <span title="Baitulos" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3C4;&#x3C5;&#x3BB;&#x3BF;&#x3C2;</span>. l. 1.;
+  and, in another part, Abadir Deus est. Dicitur et hoc nomine lapis ille,
+  quem Saturnus dicitur devor�sse pro Jove, quem Gr�ci <span
+  title="Baitulon" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3C4;&#x3C5;&#x3BB;&#x3BF;&#x3BD;</span> vocant.
+  l. 2.</p>
+
+  <p><a name="footnote191" href="#footnotetag191">[191]</a> Bochart.
+  Hierozoicon. l. 1. c. 3. p. 22.</p>
+
+  <p><a name="footnote192" href="#footnotetag192">[192]</a> Macrobius.
+  Saturnalia. l. 1. c. 10. p. l62.</p>
+
+  <p><a name="footnote193" href="#footnotetag193">[193]</a> The father of
+  one of the goddesses, called Diana, had the name of Upis. Cicero de
+  Natur� Deorum. l. 3. 23.</p>
+
+  <p>It was conferred upon Diana herself; also upon Cybele, Rhea, Vesta,
+  Terra, Juno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.</p>
+
+  <p>Ops was esteemed the Goddess of riches: also, the Deity of fire:</p>
+
+  <p><span title="�pi anassa, pura prothuros, pur pro t�n thur�n" class="grk"
+  >&#x3A9;&#x3C0;&#x3B9; &#x3B1;&#x3BD;&#x3B1;&#x3C3;&#x3C3;&#x3B1;,
+  &#x3C0;&#x3C5;&#x3C1;&#x3B1;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B8;&#x3C5;&#x3C1;&#x3BF;&#x3C2;,
+  &#x3C0;&#x3C5;&#x3C1; &#x3C0;&#x3C1;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C1;&#x3C9;&#x3BD;</span>. Hesychius.</p>
+
+  <p><span title="T�n Artemin Thrakes Bendeian, Kr�tes de Diktunan, Lakedaimonioi de Oupin (kalousi.)" class="grk"
+  >&#x3A4;&#x3B7;&#x3BD; &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3BD;
+  &#x398;&#x3C1;&#x3B1;&#x3BA;&#x3B5;&#x3C2;
+  &#x392;&#x3B5;&#x3BD;&#x3B4;&#x3B5;&#x3B9;&#x3B1;&#x3BD;,
+  &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x3B5;&#x3C2; &#x3B4;&#x3B5;
+  &#x394;&#x3B9;&#x3BA;&#x3C4;&#x3C5;&#x3BD;&#x3B1;&#x3BD;,
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B4;&#x3B5; &#x39F;&#x3C5;&#x3C0;&#x3B9;&#x3BD;
+  (&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.)</span> Pal�phatus.
+  c. 32. p. 78.</p>
+
+  <p><a name="footnote194" href="#footnotetag194">[194]</a> Callimachus.
+  Hymn to Diana. v. 204.</p>
+
+  <p><a name="footnote195" href="#footnotetag195">[195]</a> Sidonius
+  Apollinaris. Carm. 9. v. 190.</p>
+
+  <p><a name="footnote196" href="#footnotetag196">[196]</a> <span
+  title="Ain�n engus tou Saleim" class="grk"
+  >&#x391;&#x3B9;&#x3BD;&#x3C9;&#x3BD; &#x3B5;&#x3B3;&#x3B3;&#x3C5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x3A3;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BC;</span>.
+  Eusebius de locorum nominibus in sacr� Script. Ain On, tons solis. Salim
+  is not from Salem, peace; but from Sal, the Sun, the Sol of the Latines.
+  Salim, Aqu� solis; also Aqu� sals�.</p>
+
+  <p><a name="footnote197" href="#footnotetag197">[197]</a> St. John. c. 3.
+  v. 23.</p>
+
+  <p><a name="footnote198" href="#footnotetag198">[198]</a> Pythagoras used
+  to swear by <span title="tetraktun pagan aennaou phuse�s" class="grk"
+  >&#x3C4;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BA;&#x3C4;&#x3C5;&#x3BD;
+  &#x3C0;&#x3B1;&#x3B3;&#x3B1;&#x3BD;
+  &#x3B1;&#x3B5;&#x3BD;&#x3BD;&#x3B1;&#x3BF;&#x3C5;
+  &#x3C6;&#x3C5;&#x3C3;&#x3B5;&#x3C9;&#x3C2;</span>. See Stanley of the
+  Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c. 1. p. 135.</p>
+
+  <p><span title="Kai p�g� p�g�n, kai p�g�n peiras hapas�n" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C0;&#x3B7;&#x3B3;&#x3B7;
+  &#x3C0;&#x3B7;&#x3B3;&#x3C9;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B7;&#x3B3;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3C2;
+  &#x1F01;&#x3C0;&#x3B1;&#x3C3;&#x3C9;&#x3BD;</span>. Oracle concerning the
+  Deity, quoted in notes to Iamblichus. p. 299.</p>
+
+  <p><a name="footnote199" href="#footnotetag199">[199]</a> Athenagor.
+  Legatio. p. 293.</p>
+
+  <p><a name="footnote200" href="#footnotetag200">[200]</a> The Amonians
+  dealt largely in fountain worship: that is, in the adoration of
+  subordinate d�mons; which they supposed to be emanations and derivatives
+  from their chief Deity. They called them Zones, Intelligences, Fountains,
+  &amp;c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17. c.
+  3.</p>
+
+  <p>See Proclus on the Theology of Plato. l. 5. c. 34. p. 315.</p>
+
+  <p><a name="footnote201" href="#footnotetag201">[201]</a> Edita de magno
+  flumine Nympha fui. Ovid. Epist. 5. v. 10.</p>
+
+  <p>Some make her the daughter of Cebrenus; others of the river
+  Xanthus.</p>
+
+  <p><a name="footnote202" href="#footnotetag202">[202]</a> Plin. N. H. l.
+  4. c. 12.</p>
+
+  <p><a name="footnote203" href="#footnotetag203">[203]</a> Joshua. c. 1.
+  19. v. 38.</p>
+
+  <p><a name="footnote204" href="#footnotetag204">[204]</a> Macrobius. Sat.
+  l. 1. c. 7. p. 151.</p>
+
+  <p><a name="footnote205" href="#footnotetag205">[205]</a> Fontis stagna
+  Numici. Virg. l. 7. 150.</p>
+
+  <p>Egeria est, qu� pr�bet aquas, Dea grata Cam&#339;nis. Ovid. See
+  Plutarch. Numa.</p>
+
+  <p><a name="footnote206" href="#footnotetag206">[206]</a> 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.</p>
+
+  <p><a name="footnote207" href="#footnotetag207">[207]</a> <span
+  title="Nason Sikelan" class="grk">&#x39D;&#x3B1;&#x3C3;&#x3BF;&#x3BD;
+  &#x3A3;&#x3B9;&#x3BA;&#x3B5;&#x3BB;&#x3B1;&#x3BD;</span>. Theocritus.
+  Idyll. 1. v. 124.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Gunaika te th�sato mazon" class="grk">&#x393;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3BA;&#x3B1; &#x3C4;&#x3B5; &#x3B8;&#x3B7;&#x3C3;&#x3B1;&#x3C4;&#x3BF; &#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3BD;</span>. Homer II. &#x3A9;. v. 58.</p>
+    </div>
+  </div>
+  <p><span title="Skuth�n es oimon, abaton eis er�mian" class="grk"
+  >&#x3A3;&#x3BA;&#x3C5;&#x3B8;&#x3B7;&#x3BD; &#x3B5;&#x3C2;
+  &#x3BF;&#x3B9;&#x3BC;&#x3BF;&#x3BD;,
+  &#x3B1;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3BD; &#x3B5;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C1;&#x3B7;&#x3BC;&#x3B9;&#x3B1;&#x3BD;</span>. �schyl.
+  Prometh. v. 2.</p>
+
+  <p>To give instances in our own language would be needless.</p>
+
+  <p><a name="footnote208" href="#footnotetag208">[208]</a> Joshua. c. 19.
+  v. 8. Baalath-Beer, the well or spring of Baal-Ath.</p>
+
+  <p><a name="footnote209" href="#footnotetag209">[209]</a> The Jews often
+  took foreign names; of which we have instances in Onias, Hyrcanus,
+  Barptolem�us, &amp;c.</p>
+
+  <p>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.</p>
+
+  <p>Ab Eliss� Tyri�, quam quidam Dido autumant. Velleius Paterculus. l.
+  1.</p>
+
+  <p>Elisa, quamdiu Carthago invicta fuit, pro De� culta est. Justin. l.
+  18. c. 6.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote210" href="#footnotetag210">[210]</a> Sarbeth or
+  Sarabeth is of the same analogy, being put for Beth-Sar or Sara, <span
+  title="oikos kuriou" class="grk">&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x3BA;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C5;</span>, or <span
+  title="kuriak�" class="grk"
+  >&#x3BA;&#x3C5;&#x3C1;&#x3B9;&#x3B1;&#x3BA;&#x3B7;</span>; as a feminine,
+  answering to the house of our Lady. <span title="Apo orous Sarabatha" class="grk"
+  >&#x391;&#x3C0;&#x3BF; &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2;
+  &#x3A3;&#x3B1;&#x3C1;&#x3B1;&#x3B2;&#x3B1;&#x3B8;&#x3B1;</span>.
+  Epiphanius de vitis Prophetar. p. 248. See Relandi Pal�stina. p. 984.</p>
+
+  <p><a name="footnote211" href="#footnotetag211">[211]</a> 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-Am� (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.</p>
+
+  <p>Also <span title="Kureskarta" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3B5;&#x3C3;&#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3B1;</span>
+  the city of Kuros, the Sun. Stephanus Byzant. Manakarta, <span
+  title="Dadokarta, Zadrakarta" class="grk"
+  >&#x394;&#x3B1;&#x3B4;&#x3BF;&#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3B1;,
+  &#x396;&#x3B1;&#x3B4;&#x3C1;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C4;&#x3B1;</span>.
+  See Bochart. not� in Steph. Byzantinum. p. 823.</p>
+
+  <p>Vologesakerta. Plin. l. 6. p. 332.</p>
+
+  <p>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 <span title="Ath�na" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;</span> 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 <span title="Ath�n�" class="grk"
+  >&#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B7;</span>, after the Ionian manner.
+  <span title="T�s pole�s (Sa�t�n) Theos arch�gos estin, Aiguptisti men t' ounoma N��th, Hell�nisti de, h�s ho ekein�n logos, Ath�na" class="grk"
+  >&#x3A4;&#x3B7;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3C9;&#x3C2;
+  (&#x3A3;&#x3B1;&#x3CA;&#x3C4;&#x3C9;&#x3BD;) &#x398;&#x3B5;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B7;&#x3B3;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;,
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C3;&#x3C4;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BD; &#x3C4;' &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;
+  &#x39D;&#x3B7;&#x3CA;&#x3B8;,
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B9;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5;, &#x1F61;&#x3C2; &#x1F41;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3C9;&#x3BD;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C2;,
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;</span>. Plato in Tim�o. p. 21.</p>
+
+  <p><a name="footnote212" href="#footnotetag212">[212]</a> Stephanus
+  Byzantinus.</p>
+
+  <p><a name="footnote213" href="#footnotetag213">[213]</a> Isaiah. c. 30.
+  v. 4.</p>
+
+  <p>Of Hanes I shall hereafter treat more fully.</p>
+
+  <p><a name="footnote214" href="#footnotetag214">[214]</a> Genesis. c. 34.
+  v. 4. John. c. 4. v. 5. It is called <span title="S�g�r" class="grk"
+  >&#x3A3;&#x3B7;&#x3B3;&#x3C9;&#x3C1;</span> by Syncellus. p. 100.</p>
+
+  <p><a name="footnote215" href="#footnotetag215">[215]</a> 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, <span lang="he" title="HWSH`" ><bdo
+  dir="rtl">&#x5D4;&#x5D5;&#x5E9;&#x5E2;</bdo></span>, Hoshea, is in
+  Joshua. c. 1. v. 1. <span lang="he" title="YHWSH`" ><bdo
+  dir="rtl">&#x5D9;&#x5D4;&#x5D5;&#x5E9;&#x5E2;</bdo></span> Jehoshua: and
+  in the Acts, c. 7. v. 45. Jesus, <span title="I�sous" class="grk"
+  >&#x399;&#x3B7;&#x3C3;&#x3BF;&#x3C5;&#x3C2;</span>. Balaam the son of
+  Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter. c. 2. v.
+  15.</p>
+
+  <p>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.</p>
+
+  <p>Baal-Zebub, <span title="Beelzeboul" class="grk"
+  >&#x392;&#x3B5;&#x3B5;&#x3BB;&#x3B6;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3BB;</span>,
+  Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7. v. 24. is Bethabara
+  of John. c. 1. v. 28.</p>
+
+  <p>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. <i>Is not Chalno as Carchemish?</i> 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.</p>
+
+  <p>Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.</p>
+
+  <p>Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v.
+  16.</p>
+
+  <p><a name="footnote216" href="#footnotetag216">[216]</a> Iamblichus says
+  the same: <span title="Hell�nes de eis H�phaiston metalambanousi ton Phtha." class="grk"
+  >&#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2; &#x3B4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3C2;
+  &#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BB;&#x3B1;&#x3BC;&#x3B2;&#x3B1;&#x3BD;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x3A6;&#x3B8;&#x3B1;.</span> Iamblichus de Myster.
+  sect. 8. c. 3. p. 159.</p>
+
+  <p><a name="footnote217" href="#footnotetag217">[217]</a> Cicero de
+  Natura Deorum. l. 3. c. 22.</p>
+
+  <p><a name="footnote218" href="#footnotetag218">[218]</a> Auctor
+  Clementinorum. Hom. 9. p. 687. Cotelerii.</p>
+
+  <p><a name="footnote219" href="#footnotetag219">[219]</a> Huetii
+  Demonstratio Evan. p. 88.</p>
+
+  <p><a name="footnote220" href="#footnotetag220">[220]</a> It is sometimes
+  compounded, and rendered Am-Apha; after the Ionic manner expressed <span
+  title="�m�pha" class="grk">&#x397;&#x3BC;&#x3B7;&#x3C6;&#x3B1;</span>; by
+  Iamblichus, <span title="�m�ph. Kat' all�n de taxin prostattei theon �m�ph" class="grk"
+  >&#x397;&#x3BC;&#x3B7;&#x3C6;. &#x39A;&#x3B1;&#x3C4;'
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BD; &#x3B4;&#x3B5;
+  &#x3C4;&#x3B1;&#x3BE;&#x3B9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3C4;&#x3B5;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BD; &#x397;&#x3BC;&#x3B7;&#x3C6;</span>. Sect.
+  8. c. 3. p. 158.</p>
+
+  <p>Hemeph was properly Ham-Apha, the God of fire.</p>
+
+  <p>It was also rendered Camephis, <span title="Kam�phis" class="grk"
+  >&#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3C6;&#x3B9;&#x3C2;</span>, and <span
+  title="Kam�ph�" class="grk"
+  >&#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3C6;&#x3B7;</span>, from Cam-Apha.
+  Stob�us from Hermes.</p>
+
+  <p>By Asclepiades, <span title="Kam�phis" class="grk"
+  >&#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3C6;&#x3B9;&#x3C2;</span>, or <span
+  title="Km�phis" class="grk"
+  >&#x39A;&#x3BC;&#x3B7;&#x3C6;&#x3B9;&#x3C2;</span>. <span title="Kam�phin ton h�lion einai ph�sin auton ton d�pou ton noun ton no�toun" class="grk"
+  >&#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3C6;&#x3B9;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B4;&#x3B7;&#x3C0;&#x3BF;&#x3C5;
+  &#x3C4;&#x3BF;&#x3BD; &#x3BD;&#x3BF;&#x3C5;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BD;&#x3BF;&#x3B7;&#x3C4;&#x3BF;&#x3C5;&#x3BD;</span>. Apud Damascium
+  in vita Isidori. Photius.</p>
+
+  <p><a name="footnote221" href="#footnotetag221">[221]</a> Iamblichus.
+  Sect. 8. c. 3. p. 159.</p>
+
+  <p>Hence <span title="hapt�" class="grk"
+  >&#x1F01;&#x3C0;&#x3C4;&#x3C9;</span>, incendo: also Aptha, an
+  inflammation, a fiery eruption.</p>
+
+  <p><span title="Aphtha, h� en stomati helk�sis" class="grk"
+  >&#x391;&#x3C6;&#x3B8;&#x3B1;, &#x1F21; &#x3B5;&#x3BD;
+  &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B9;
+  &#x1F11;&#x3BB;&#x3BA;&#x3C9;&#x3C3;&#x3B9;&#x3C2;</span>. Hesychius.</p>
+
+  <p><span title="Aphtha, legetai exanth�mat�n eidos kl." class="grk"
+  >&#x391;&#x3C6;&#x3B8;&#x3B1;,
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3B8;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C2; &#x3BA;&#x3BB;.</span> Etymolog.
+  Mag.</p>
+
+  <p><a name="footnote222" href="#footnotetag222">[222]</a> Stephanus
+  Byzantinus.</p>
+
+  <p><a name="footnote223" href="#footnotetag223">[223]</a> Zosimus. l. 1.
+  p. 53.</p>
+
+  <p>See Etymolog. Magnum, Alpha.</p>
+
+  <p><a name="footnote224" href="#footnotetag224">[224]</a> Pausanias. l.
+  2. p. 180.</p>
+
+  <p><a name="footnote225" href="#footnotetag225">[225]</a> Pausanias. l.
+  3. p. 242. supposed to be named from races.</p>
+
+  <p><a name="footnote226" href="#footnotetag226">[226]</a> Pausanias. l.
+  8. p. 692. or <span title="Aphneios" class="grk"
+  >&#x391;&#x3C6;&#x3BD;&#x3B5;&#x3B9;&#x3BF;&#x3C2;</span>, as some read
+  it.</p>
+
+  <p>In like manner <span title="Aphthala kai Aphthaia, Hekat�" class="grk"
+  >&#x391;&#x3C6;&#x3B8;&#x3B1;&#x3BB;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C6;&#x3B8;&#x3B1;&#x3B9;&#x3B1;,
+  &#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x3B7;</span>. Stephanas Byzantinus.</p>
+
+  <p><a name="footnote227" href="#footnotetag227">[227]</a> C�lius Rhodig.
+  l. 8. c. l6. <span title="Aph�t�r, ho en tois Delphois theos" class="grk"
+  >&#x391;&#x3C6;&#x3B7;&#x3C4;&#x3C9;&#x3C1;, &#x1F41; &#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C2;</span>. Auctor Antiquus apud Lilium
+  Gyraldum. Syntag. 7.</p>
+
+  <p><a name="footnote228" href="#footnotetag228">[228]</a> These towers
+  were oracular temples; and Hesychius expressly says, <span
+  title="Aph�toreia, manteia. Aph�toros, proph�teuontos" class="grk"
+  >&#x391;&#x3C6;&#x3B7;&#x3C4;&#x3BF;&#x3C1;&#x3B5;&#x3B9;&#x3B1;,
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;.
+  &#x391;&#x3C6;&#x3B7;&#x3C4;&#x3BF;&#x3C1;&#x3BF;&#x3C2;,
+  &#x3C0;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B5;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;</span>.
+  Hesychius. <span title="Aph�toros Apoll�nos" class="grk"
+  >&#x391;&#x3C6;&#x3B7;&#x3C4;&#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>.
+  Iliad. l. &#x391;. v. 404. <span title="Proph�teuontos kai manteuomenou" class="grk"
+  >&#x3A0;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B5;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C5;</span>.
+  Schol. ibid.</p>
+
+  <p><a name="footnote229" href="#footnotetag229">[229]</a> See Hoffman.
+  Lexic.</p>
+
+  <p><a name="footnote230" href="#footnotetag230">[230]</a> Plutarch. Numa.
+  vol. 1. p. 68. <span title="Hud�r hieron apodeixai tais Hestiaisi parthenois" class="grk"
+  >&#x1F59;&#x3B4;&#x3C9;&#x3C1; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B4;&#x3B5;&#x3B9;&#x3BE;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B1;&#x3B9;&#x3C2;
+  &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;&#x3B9;&#x3C3;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Nec tu aliud Vestam, quam vivam intellige flammam.</p>
+      <p class="i16">Ovid. Fasti. l. 6. v. 291.</p>
+    </div>
+  </div>
+  <p><a name="footnote231" href="#footnotetag231">[231]</a> <span
+  title="Phratoras, tous t�s aut�s metechontas Phratrias, sungeneis." class="grk"
+  >&#x3A6;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C1;&#x3B1;&#x3C2;,
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3C2;
+  &#x3A6;&#x3C1;&#x3B1;&#x3C4;&#x3C1;&#x3B9;&#x3B1;&#x3C2;,
+  &#x3C3;&#x3C5;&#x3B3;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3B9;&#x3C2;.</span>
+  Hesychius.</p>
+
+  <p><span title="Apatouria, heort� Ath�n�isin." class="grk"
+  >&#x391;&#x3C0;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C1;&#x3B9;&#x3B1;,
+  &#x1F11;&#x3BF;&#x3C1;&#x3C4;&#x3B7;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x1FC3;&#x3C3;&#x3B9;&#x3BD;.</span>
+  Hesychius. Apaturia is compounded of Apatour, a fire-tower. Phrator is a
+  metathesis for Phar-Tor, from Phur, ignis. So Pr�tor and Pr�torium are
+  from Pur-tor of the same purport. The general name for all of them was
+  Purgoi, still with a reference to fire.</p>
+
+  <p><a name="footnote232" href="#footnotetag232">[232]</a> Iliad. &#x391;.
+  v. 63.</p>
+
+  <p><a name="footnote233" href="#footnotetag233">[233]</a> Diodorus
+  Siculus. l. 1. p. 24.</p>
+
+  <p><a name="footnote234" href="#footnotetag234">[234]</a> Plutarch. Numa.
+  p. 62.</p>
+
+  <p><a name="footnote235" href="#footnotetag235">[235]</a> 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.</p>
+
+  <p>Doris named Hesti�otis. Strabo. l. 9. p. 668.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Pai Rheas, ha ge Prutaneia lelonchas, Hestia." class="grk">&#x3A0;&#x3B1;&#x3B9; &#x1FEC;&#x3B5;&#x3B1;&#x3C2;, &#x1F01; &#x3B3;&#x3B5; &#x3A0;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1; &#x3BB;&#x3B5;&#x3BB;&#x3BF;&#x3B3;&#x3C7;&#x3B1;&#x3C2;, &#x1F19;&#x3C3;&#x3C4;&#x3B9;&#x3B1;.</span></p>
+      <p class="i16">Pindar. Nem. Ode 11. v. 1.</p>
+    </div>
+  </div>
+  <p><a name="footnote236" href="#footnotetag236">[236]</a> Philo apud
+  Eusch. Pr�p. Evang. l. 1. c. 10.</p>
+
+  <p>Arabibus Sol Talos, <span title="Talos" class="grk"
+  >&#x3A4;&#x3B1;&#x3BB;&#x3BF;&#x3C2;</span>, et Samasa. Lilius Gyrald.
+  Syntag. 7. p. 280.</p>
+
+  <p><a name="footnote237" href="#footnotetag237">[237]</a> Stephanus
+  Byzant.</p>
+
+  <p><a name="footnote238" href="#footnotetag238">[238]</a> Pausanias. l.
+  5. p. 386.</p>
+
+  <p><a name="footnote239" href="#footnotetag239">[239]</a> Pausanias. l.
+  5. p. 387, 388.</p>
+
+  <p><a name="footnote240" href="#footnotetag240">[240]</a> Abulfeda. Tab.
+  Syri�. p. 5. Syria Scham appellata. Dividitur Syria in quinque
+  pr�fecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.
+  <i>Syri�</i>, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.</p>
+
+  <p>Abulfeda supposes, that Syria is called Scham, quasi sinistra. It was
+  called Sham for the same reason that it was called Syria. <span
+  title="Suros gar ho h�lios" class="grk"
+  >&#x3A3;&#x3C5;&#x3C1;&#x3BF;&#x3C2; &#x3B3;&#x3B1;&#x3C1; &#x1F41;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</span>, the same as <span
+  title="Seirios" class="grk"
+  >&#x3A3;&#x3B5;&#x3B9;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span>. Pers� <span
+  title="Sur�" class="grk">&#x3A3;&#x3C5;&#x3C1;&#x3B7;</span> Deum vocant.
+  Lilius Gyraldus. Syntag. 1. p. 5. <span title="Suria thea" class="grk"
+  >&#x3A3;&#x3C5;&#x3C1;&#x3B9;&#x3B1; &#x3B8;&#x3B5;&#x3B1;</span>, i.e.
+  Dea C&#339;lestis. Syria is called at this day Souristan. Souris from
+  Sehor, Sol, <span title="Seirios" class="grk"
+  >&#x3A3;&#x3B5;&#x3B9;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span> of Greece.</p>
+
+  <p><a name="footnote241" href="#footnotetag241">[241]</a> Reineccii
+  Syntagma. Class. 6. cxxii. p. 458.</p>
+
+  <p><a name="footnote242" href="#footnotetag242">[242]</a> 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
+  C&#339;lestis, or C&#339;lorum: which El Samen was changed by the Romans
+  to �lia Zamana.</p>
+
+  <p><a name="footnote243" href="#footnotetag243">[243]</a> <span
+  title="Histeon de hoi Chaldaios apo tou S�m katagontai, ex hou kai ho Abraam" class="grk"
+  >&#x1F39;&#x3C3;&#x3C4;&#x3B5;&#x3BF;&#x3BD; &#x3B4;&#x3B5;
+  &#x1F41;&#x3B9; &#x3A7;&#x3B1;&#x3BB;&#x3B4;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5; &#x3A3;&#x3B7;&#x3BC;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3BE; &#x1F41;&#x3C5; &#x3BA;&#x3B1;&#x3B9; &#x1F41;
+  &#x391;&#x3B2;&#x3C1;&#x3B1;&#x3B1;&#x3BC;</span>. Syncelli Chronograph,
+  p. 98.</p>
+
+  <p><a name="footnote244" href="#footnotetag244">[244]</a> Eutychii sive
+  Ebn Patricii Hist vol. 1. p. 60.</p>
+
+  <p><a name="footnote245" href="#footnotetag245">[245]</a> <span title="Ek t�s phul�s tou S�m Chous onomati, ho Aithiops" class="grk"
+  >&#x395;&#x3BA; &#x3C4;&#x3B7;&#x3C2; &#x3C6;&#x3C5;&#x3BB;&#x3B7;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x3A3;&#x3B7;&#x3BC; &#x3A7;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B9;, &#x1F41;
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C8;</span>. Chron. Paschal. p.
+  36.</p>
+
+  <p><a name="footnote246" href="#footnotetag246">[246]</a> <span
+  title="Heteros de huios tou S�m&mdash;onomati Mestrae�m" class="grk"
+  >&#x1F19;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C2; &#x3B4;&#x3B5;
+  &#x1F51;&#x3B9;&#x3BF;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x3A3;&#x3B7;&#x3BC;&mdash;&#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B9;
+  &#x39C;&#x3B5;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3B5;&#x3CA;&#x3BC;</span>.
+  Theophilus ad Autolyc. l. 2. p. 370.</p>
+
+  <p><a name="footnote247" href="#footnotetag247">[247]</a> Alii Shemi
+  filium faciunt Canaanem. Relandi Pal�stina. v. 1. p. 7.</p>
+
+  <p><a name="footnote248" href="#footnotetag248">[248]</a> The sons of
+  Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c. 10. v. 6.</p>
+
+  <p>Ham is the father of Canaan. Genesis. c. 9. v. 18, 22.</p>
+
+  <p>From Sam, and Samen, came Summus; and Hercules Summanus; Samabethi,
+  Saman�i, Samonacodoma.</p>
+
+  <p><a name="footnote249" href="#footnotetag249">[249]</a> Orphic. Hymn.
+  33.</p>
+
+  <p><a name="footnote250" href="#footnotetag250">[250]</a> Orphic. Hymn.
+  7. So <span title="Elthe Makar" class="grk">&#x395;&#x3BB;&#x3B8;&#x3B5;
+  &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;</span>, to Hercules, and to Pan.
+  <span title="Kluthi Makar" class="grk"
+  >&#x39A;&#x3BB;&#x3C5;&#x3B8;&#x3B9;
+  &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;</span>, to Dionusus. Also, <span
+  title="Makar N�reus. Kluthi, Makar, Ph�n�n" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;
+  &#x39D;&#x3B7;&#x3C1;&#x3B5;&#x3C5;&#x3C2;.
+  &#x39A;&#x3BB;&#x3C5;&#x3B8;&#x3B9;, &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;,
+  &#x3A6;&#x3C9;&#x3BD;&#x3C9;&#x3BD;</span>, to Corybas the Sun.</p>
+
+  <p><a name="footnote251" href="#footnotetag251">[251]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Melpon d' hoploter�n Makar�n genesin te, krisin te" class="grk">&#x39C;&#x3B5;&#x3BB;&#x3C0;&#x3BF;&#x3BD; &#x3B4;' &#x1F41;&#x3C0;&#x3BB;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3C9;&#x3BD; &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD; &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B9;&#x3BD; &#x3C4;&#x3B5;, &#x3BA;&#x3C1;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x3C4;&#x3B5;</span>.</p>
+      <p class="i16">Orphic. Argonaut. v. 42.</p>
+    </div>
+  </div>
+  <p><a name="footnote252" href="#footnotetag252">[252]</a> Diodorus
+  Siculus. l. 5. p. 327, 328.</p>
+
+  <p>We read of Macaria in the Red Sea. Plin. l. 6. c. 29.</p>
+
+  <p><span title="To Turkaion oros, kai Makaria" class="grk">&#x3A4;&#x3BF;
+  &#x3A4;&#x3C5;&#x3C1;&#x3BA;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B9;&#x3B1;</span>. Diodorus Sic.
+  l. 3. p. 173.</p>
+
+  <p><a name="footnote253" href="#footnotetag253">[253]</a> Cyprus was
+  called <span title="Makaria" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B9;&#x3B1;</span>, with a town of
+  the same name. Ptolem.</p>
+
+  <p>Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,
+  �thiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.
+  2. c. 7. p. 209.</p>
+
+  <p><span title="Hosson Lesbos ano Makaros edos entos eergei" class="grk"
+  >&#x1F49;&#x3C3;&#x3C3;&#x3BF;&#x3BD;
+  &#x39B;&#x3B5;&#x3C3;&#x3B2;&#x3BF;&#x3C2; &#x3B1;&#x3BD;&#x3BF;
+  &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B4;&#x3BF;&#x3C2; &#x3B5;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B5;&#x3C1;&#x3B3;&#x3B5;&#x3B9;</span>. Homer. Iliad. &#x3A9;.
+  v. 544.</p>
+
+  <p>Rhodes, called Macaria. Plin. l. 5. c. 31.</p>
+
+  <p>A fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.</p>
+
+  <p>Part of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.</p>
+
+  <p>A city in Arcadia. <span title="Makariai" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3B9;&#x3B1;&#x3B9;</span>. Steph.
+  Byzant.</p>
+
+  <p><span title="Makar" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;</span>, a king of Lesbos. Clement.
+  Cohort. p. 27.</p>
+
+  <p>An island of Lycia, Macara. Steph. Byzant.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote254" href="#footnotetag254">[254]</a> Pausanias. l.
+  8. p. 602. He speaks of Macaria the daughter of Hercules. l. 1. p.
+  80.</p>
+
+  <p><a name="footnote255" href="#footnotetag255">[255]</a> Pausanias. l.
+  10. p. 896.</p>
+
+  <p><a name="footnote256" href="#footnotetag256">[256]</a> Diodorus. l. 5.
+  p. 347. <span title="Makar ho Krinakou" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1; &#x1F41;
+  &#x39A;&#x3C1;&#x3B9;&#x3BD;&#x3B1;&#x3BA;&#x3BF;&#x3C5;</span>. Schol.
+  in Homer. Iliad. &#x3A9;. v. 544.</p>
+
+  <p><a name="footnote257" href="#footnotetag257">[257]</a> <span
+  title="Hoi Sannoi, hous proteron elegon Makr�nas." class="grk"
+  >&#x1F49;&#x3B9; &#x3A3;&#x3B1;&#x3BD;&#x3BD;&#x3BF;&#x3B9;,
+  &#x1F41;&#x3C5;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BD;
+  &#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3C9;&#x3BD;&#x3B1;&#x3C2;.</span> Strabo.
+  l. 12.</p>
+
+  <p>Sanni, <span title="Sannoi" class="grk"
+  >&#x3A3;&#x3B1;&#x3BD;&#x3BD;&#x3BF;&#x3B9;</span>, means Heliad�, the
+  same as Macarones. <span title="Makr�nes" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3C9;&#x3BD;&#x3B5;&#x3C2;</span>, near
+  Colchis, <span title="hoi nun Sannoi" class="grk">&#x1F41;&#x3B9;
+  &#x3BD;&#x3C5;&#x3BD; &#x3A3;&#x3B1;&#x3BD;&#x3BD;&#x3BF;&#x3B9;</span>.
+  Stephanus Byzant.</p>
+
+  <p><a name="footnote258" href="#footnotetag258">[258]</a> The same as the
+  Cadmeum. <span title="Makar�n n�sos, h� akropolis t�n en Boi�tiai Th�b�n to palaion, h�s ho Parmenid�s" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C2;, &#x1F21;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x392;&#x3BF;&#x3B9;&#x3C9;&#x3C4;&#x3B9;&#x1FB3;
+  &#x398;&#x3B7;&#x3B2;&#x3C9;&#x3BD; &#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;, &#x1F61;&#x3C2;
+  &#x1F41;
+  &#x3A0;&#x3B1;&#x3C1;&#x3BC;&#x3B5;&#x3BD;&#x3B9;&#x3B4;&#x3B7;&#x3C2;</span>.
+  Suidas.</p>
+
+  <p>Diodorus Siculus. l. 5. p. 347. <span title="Makar�n n�soi" class="grk"
+  >&#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3B9;</span>, near Britain and Thule.
+  Scholia in Lycophron. v. 1200.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Haid' eisin Makar�n n�soi, tothi per ton ariston" class="grk">&#x1F09;&#x3B9;&#x3B4;' &#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD; &#x39C;&#x3B1;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD; &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3B9;, &#x3C4;&#x3BF;&#x3B8;&#x3B9; &#x3C0;&#x3B5;&#x3C1; &#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Z�na, The�n basil�a, Rhe� teke t�id' eni ch�r�i" class="grk">&#x396;&#x3B7;&#x3BD;&#x3B1;, &#x398;&#x3B5;&#x3C9;&#x3BD; &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B7;&#x3B1;, &#x1FEC;&#x3B5;&#x3B7; &#x3C4;&#x3B5;&#x3BA;&#x3B5; &#x3C4;&#x1FF3;&#x3B4;' &#x3B5;&#x3BD;&#x3B9; &#x3C7;&#x3C9;&#x3C1;&#x1FF3;</span>.</p>
+    </div>
+  </div>
+  <p>Of the Theban Acropolis, Tzetzes in Lycophron. v. 1194.</p>
+
+  <p><a name="footnote259" href="#footnotetag259">[259]</a> Herodotus. l.
+  3. c. 16.</p>
+
+  <p><a name="footnote260" href="#footnotetag260">[260]</a> Macra, a river
+  in Italy. Plin. l. 3. c. 5.</p>
+
+  <p><a name="footnote261" href="#footnotetag261">[261]</a> Euripides in
+  Ione. v. 937. <span title="Entha prosborrhous petras Makras kalousi g�s anaktes Atthidos" class="grk"
+  >&#x395;&#x3BD;&#x3B8;&#x3B1;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B2;&#x3BF;&#x1FE4;&#x1FE5;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;
+  &#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B3;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B5;&#x3C2;
+  &#x391;&#x3C4;&#x3B8;&#x3B9;&#x3B4;&#x3BF;&#x3C2;</span>. Ibid.</p>
+
+  <p>Pausanias informs us that the children of Niobe were supposed to have
+  been here slain in this cavern.</p>
+
+  <p><a name="footnote262" href="#footnotetag262">[262]</a> Euripides ibid.
+  Also, in another place, he mentions</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Kekropos es Antra, kai Makras petr�repheis" class="grk">&#x39A;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3C2; &#x3B5;&#x3C2; &#x391;&#x3BD;&#x3C4;&#x3C1;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x39C;&#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x3C2; &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B7;&#x3C1;&#x3B5;&#x3C6;&#x3B5;&#x3B9;&#x3C2;</span>.</p>
+    </div>
+  </div>
+  <p><a name="footnote263" href="#footnotetag263">[263]</a> <span
+  title="Diabasi de ton K�phisson b�mos estin archaios Meilichiou Dios" class="grk"
+  >&#x394;&#x3B9;&#x3B1;&#x3B2;&#x3B1;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3B7;&#x3C6;&#x3B9;&#x3C3;&#x3C3;&#x3BF;&#x3BD;
+  &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C5;
+  &#x394;&#x3B9;&#x3BF;&#x3C2;</span>. Pausanias. l. 1. p. 9.</p>
+
+  <p><a name="footnote264" href="#footnotetag264">[264]</a> Pausanias. l.
+  2. p. 154.</p>
+
+  <p><a name="footnote265" href="#footnotetag265">[265]</a> Pausanias. l.
+  2. p. 132.</p>
+
+  <p><a name="footnote266" href="#footnotetag266">[266]</a> Pausanias. l.
+  10. p. 897.</p>
+
+  <p><a name="footnote267" href="#footnotetag267">[267]</a> Pausanias. l.
+  7. p. 573.</p>
+
+  <p><a name="footnote268" href="#footnotetag268">[268]</a> The country of
+  the Amalekites is called the land of Ham. 1 Chronicles. c. 4. v. 40.</p>
+
+  <p><a name="footnote269" href="#footnotetag269">[269]</a> 1 Kings. c. 11.
+  v. 33.</p>
+
+  <p><a name="footnote270" href="#footnotetag270">[270]</a> 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 <i>Malcham</i>. Zephaniah. c. 1. v. 4.</p>
+
+  <p><a name="footnote271" href="#footnotetag271">[271]</a> 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.</p>
+
+  <p>The priests at the Elusinian mysteries were called <span
+  title="anaktotelestai" class="grk"
+  >&#x3B1;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3BF;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3B9;</span>.
+  Clement. Alex. Cohort. p. 16.</p>
+
+  <p><a name="footnote272" href="#footnotetag272">[272]</a> Pausanias. l.
+  1. p. 87. It was in the island Lade before Miletus. The author adds, when
+  the bones were discovered. <span title="Autika de logos �lthen es tous pollous G�ruonou tou Chrusaorou einai men ton nekron&mdash;ktl&mdash;kai cheimarrhon te potamon �keanon ekaloun" class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3B9;&#x3BA;&#x3B1; &#x3B4;&#x3B5;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C2; &#x3B7;&#x3BB;&#x3B8;&#x3B5;&#x3BD;
+  &#x3B5;&#x3C2; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3C5;&#x3C2;
+  &#x393;&#x3B7;&#x3C1;&#x3C5;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3A7;&#x3C1;&#x3C5;&#x3C3;&#x3B1;&#x3BF;&#x3C1;&#x3BF;&#x3C5;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3BC;&#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x3BD;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3BD;&mdash;&#x3BA;&#x3C4;&#x3BB;&mdash;&#x3BA;&#x3B1;&#x3B9;
+  &#x3C7;&#x3B5;&#x3B9;&#x3BC;&#x3B1;&#x1FE4;&#x1FE5;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B5; &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3BD;
+  &#x3A9;&#x3BA;&#x3B5;&#x3B1;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;</span>.</p>
+
+  <p>See Cicero de Nat. Deor. l. 3. of Anaces, <span title="Anaktes. Tous Dios kourous Anakas hoi Ath�naioi pros�goreusan" class="grk"
+  >&#x391;&#x3BD;&#x3B1;&#x3BA;&#x3C4;&#x3B5;&#x3C2;.
+  &#x3A4;&#x3BF;&#x3C5;&#x3C2; &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BA;&#x3BF;&#x3C5;&#x3C1;&#x3BF;&#x3C5;&#x3C2;
+  &#x391;&#x3BD;&#x3B1;&#x3BA;&#x3B1;&#x3C2; &#x1F41;&#x3B9;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B7;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3C3;&#x3B1;&#x3BD;</span>.
+  Plutarch. Numa.</p>
+
+  <p><a name="footnote273" href="#footnotetag273">[273]</a> Michael
+  Psellus. p. 10.</p>
+
+  <p><a name="footnote274" href="#footnotetag274">[274]</a> Psalm 28. v. 1.
+  Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78. v. 35. It is often
+  styled Selah.</p>
+
+  <p><a name="footnote275" href="#footnotetag275">[275]</a> Isaiah. c. 23.
+  v. 8.</p>
+
+  <p><a name="footnote276" href="#footnotetag276">[276]</a> Genesis. c. 17.
+  v. 15.</p>
+
+  <p><a name="footnote277" href="#footnotetag277">[277]</a> Tobit. c. 1. v.
+  22.</p>
+
+  <p><a name="footnote278" href="#footnotetag278">[278]</a> Esther. c. 1.
+  v. 16.</p>
+
+  <p><a name="footnote279" href="#footnotetag279">[279]</a> Joshua. c. 13.
+  v. 3. <span lang="he" title="SRNY" ><bdo
+  dir="rtl">&#x5E1;&#x5E8;&#x5E0;&#x5D9;</bdo></span>. Judges. c. 16. v.
+  5.</p>
+
+  <p>In Samuel they are styled Sarnaim. 1. c. 29. v. 7.</p>
+
+  <p><a name="footnote280" href="#footnotetag280">[280]</a> Ostrum
+  Sarranum.</p>
+
+  <p><a name="footnote281" href="#footnotetag281">[281]</a> Jeremiah. c.
+  39. v. 3.</p>
+
+  <p><a name="footnote282" href="#footnotetag282">[282]</a> Isaiah. c. 37.
+  v. 4. Jeremiah. c. 39. v. 3.</p>
+
+  <p><a name="footnote283" href="#footnotetag283">[283]</a> It is sometimes
+  expressed Saronas.</p>
+
+  <p>Est et regio Saronas, sive <span title="drumos" class="grk"
+  >&#x3B4;&#x3C1;&#x3C5;&#x3BC;&#x3BF;&#x3C2;</span>. Reland. Pal�stina. 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. <span
+  title="Ho Sar�n&mdash;h� apo tou orous Thab�r epi t�n Tiberiada limn�n ch�ra" class="grk"
+  >&#x1F49; &#x3A3;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&mdash;&#x1F21;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3C2; &#x398;&#x3B1;&#x3B2;&#x3C9;&#x3C1;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x3A4;&#x3B9;&#x3B2;&#x3B5;&#x3C1;&#x3B9;&#x3B1;&#x3B4;&#x3B1;
+  &#x3BB;&#x3B9;&#x3BC;&#x3BD;&#x3B7;&#x3BD;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B1;</span>.</p>
+
+  <p><a name="footnote284" href="#footnotetag284">[284]</a> Plin. l. 4. c.
+  8.</p>
+
+  <p><a name="footnote285" href="#footnotetag285">[285]</a> Lilius
+  Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in
+  Themistoclem.</p>
+
+  <p><a name="footnote286" href="#footnotetag286">[286]</a> <span
+  title="Sar�nia, Artemis; Achaioi" class="grk"
+  >&#x3A3;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3B1;,
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;&#x387;
+  &#x391;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3B9;</span>. Hesych. She was, by
+  the Persians, named Sar-Ait. <span title="Sar�tis, Artemis; hoi Persai" class="grk"
+  >&#x3A3;&#x3B1;&#x3C1;&#x3B7;&#x3C4;&#x3B9;&#x3C2;,
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;&#x387; &#x1F41;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;</span>. ibidem.</p>
+
+  <p><a name="footnote287" href="#footnotetag287">[287]</a> Pausanias. l.
+  2. p. 189.</p>
+
+  <p><a name="footnote288" href="#footnotetag288">[288]</a> Pausanias. l.
+  2. p. 181.</p>
+
+  <p><a name="footnote289" href="#footnotetag289">[289]</a> Callimachus
+  calls the island Asterie <span title="kakon saron. Asteri�, pontoio kakon saron" class="grk"
+  >&#x3BA;&#x3B1;&#x3BA;&#x3BF;&#x3BD; &#x3C3;&#x3B1;&#x3C1;&#x3BF;&#x3BD;.
+  &#x391;&#x3C3;&#x3C4;&#x3B5;&#x3C1;&#x3B9;&#x3B7;,
+  &#x3C0;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3B9;&#x3BF;
+  &#x3BA;&#x3B1;&#x3BA;&#x3BF;&#x3BD;
+  &#x3C3;&#x3B1;&#x3C1;&#x3BF;&#x3BD;</span>. This, by the Scholiast, is
+  interpreted <span title="kaluntron;" class="grk"
+  >&#x3BA;&#x3B1;&#x3BB;&#x3C5;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;&#x387;</span>
+  but it certainly means a Rock. Hymn. in Delon. v. 225.</p>
+
+  <p><a name="footnote290" href="#footnotetag290">[290]</a> <span
+  title="Sar�nides petrai, � hai dia palaiot�ta kech�nuiai drues" class="grk"
+  >&#x3A3;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3B4;&#x3B5;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;, &#x3B7; &#x1F01;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B1;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B7;&#x3C4;&#x3B1;
+  &#x3BA;&#x3B5;&#x3C7;&#x3B7;&#x3BD;&#x3C5;&#x3B9;&#x3B1;&#x3B9;
+  &#x3B4;&#x3C1;&#x3C5;&#x3B5;&#x3C2;</span>. Hesych.</p>
+
+  <p><a name="footnote291" href="#footnotetag291">[291]</a> Callimachus.
+  Hymn to Zeus. v. 22.</p>
+
+  <p><a name="footnote292" href="#footnotetag292">[292]</a> Diodorus
+  Siculus. l. 5. p. 308.</p>
+
+  <p><a name="footnote293" href="#footnotetag293">[293]</a> See
+  Observations and Inquiries upon Ancient History. p. 196.</p>
+
+  <p><a name="footnote294" href="#footnotetag294">[294]</a> Eusebii Pr�p.
+  Evang. l. 10. c. 13. p. 500.</p>
+
+  <p><a name="footnote295" href="#footnotetag295">[295]</a> Josephus contra
+  Apion. l. 1. c. 13. p. 445.</p>
+
+  <p><a name="footnote296" href="#footnotetag296">[296]</a> Diodorus
+  Siculus. l. 3. p. 144.</p>
+
+  <p><a name="footnote297" href="#footnotetag297">[297]</a> Heliodori
+  �thiopica. l. 4. p. 174.</p>
+
+  <p><a name="footnote298" href="#footnotetag298">[298]</a> Achor, <span
+  title="theos apomuios" class="grk">&#x3B8;&#x3B5;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BC;&#x3C5;&#x3B9;&#x3BF;&#x3C2;</span>. Clement.
+  Alexandr. Cohortatio. p. 33.</p>
+
+  <p><a name="footnote299" href="#footnotetag299">[299]</a> Lucan. l. 8. v.
+  475.</p>
+
+  <p><a name="footnote300" href="#footnotetag300">[300]</a> <span
+  title="Kai gar ton Osirin Hellanikos Usirin eir�ken ak�koenai apo t�n Hiere�n legomenon." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3BF;&#x3BD;
+  &#x39F;&#x3C3;&#x3B9;&#x3C1;&#x3B9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x3A5;&#x3C3;&#x3B9;&#x3C1;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BA;&#x3B5;&#x3BD;
+  &#x3B1;&#x3BA;&#x3B7;&#x3BA;&#x3BF;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C9;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  Plutarch. Isis et Osiris. vol. 1. p. 364.</p>
+
+  <p><a name="footnote301" href="#footnotetag301">[301]</a> Eusebius. Pr�p.
+  Evang. l. 1. c. 10. p. 39.</p>
+
+  <p><a name="footnote302" href="#footnotetag302">[302]</a> Annum quoque
+  vetustissimi Gr�corum <span title="lukabanta" class="grk"
+  >&#x3BB;&#x3C5;&#x3BA;&#x3B1;&#x3B2;&#x3B1;&#x3BD;&#x3C4;&#x3B1;</span>
+  appellant <span title="ton apo tou LYKOU" class="grk"
+  >&#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x39B;Y&#x39A;&#x39F;&#x3A5;</span>; id est Sole. &amp;c. Macrob.
+  Saturn. l. 1. c. 17. p. 194.</p>
+
+  <p><a name="footnote303" href="#footnotetag303">[303]</a> 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. <span title="H� L�t� eis D�lon �lthe metaballousa eis lukon" class="grk"
+  >&#x1F29; &#x39B;&#x3B7;&#x3C4;&#x3C9; &#x3B5;&#x3B9;&#x3C2;
+  &#x394;&#x3B7;&#x3BB;&#x3BF;&#x3BD; &#x3B7;&#x3BB;&#x3B8;&#x3B5;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3B2;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B1;
+  &#x3B5;&#x3B9;&#x3C2; &#x3BB;&#x3C5;&#x3BA;&#x3BF;&#x3BD;</span>. Scholia
+  in Dionys. v. 525.</p>
+
+  <p>People are said to have been led to Parnassus by the howling of
+  wolves; <span title="Luk�n �rugais" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3BD;
+  &#x3C9;&#x3C1;&#x3C5;&#x3B3;&#x3B1;&#x3B9;&#x3C2;</span>. Pausanias. l.
+  10. p. 811.</p>
+
+  <p>The Hirpi were worshippers of fire, and were conducted to their
+  settlement in Campania by a wolf. Strabo. l. 5. p. 383.</p>
+
+  <p>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 <span title="Apoll�nos hieron Lukiou" class="grk"
+  >&#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x39B;&#x3C5;&#x3BA;&#x3B9;&#x3BF;&#x3C5;</span>.</p>
+
+  <p><a name="footnote304" href="#footnotetag304">[304]</a> Pausanias
+  above: also, Apollo <span title="Lukaios" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>, and <span
+  title="Lukeios" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3B5;&#x3B9;&#x3BF;&#x3C2;</span>. Pausan. l. 1.
+  p. 44. l. 2. p. 152, 153.</p>
+
+  <p><a name="footnote305" href="#footnotetag305">[305]</a> Pausanias. l.
+  10. p. 811.</p>
+
+  <p><a name="footnote306" href="#footnotetag306">[306]</a> Pausanias. l.
+  7. p. 530.</p>
+
+  <p><a name="footnote307" href="#footnotetag307">[307]</a> Pausanias. l.
+  8. p. 678.</p>
+
+  <p><a name="footnote308" href="#footnotetag308">[308]</a> <span
+  title="Hoi Delphoi to pr�ton Luk�reis ekalounto" class="grk"
+  >&#x1F49;&#x3B9; &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD;
+  &#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3BF;</span>.
+  Scholia in Apollon. Rhod. l. 4. v. 1489.</p>
+
+  <p><a name="footnote309" href="#footnotetag309">[309]</a> Stephanus
+  Byzant. and Strabo. l. 9. p. 640. said to have been named from wolves.
+  Pausanias. l. 10. p. 811.</p>
+
+  <p><a name="footnote310" href="#footnotetag310">[310]</a> <span
+  title="Luk�reia, polis Delphidos, en h�i timaitai ho Apoll�n" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3B1;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3B9;&#x3B4;&#x3BF;&#x3C2;, &#x3B5;&#x3BD;
+  &#x1F91; &#x3C4;&#x3B9;&#x3BC;&#x1FB3;&#x3C4;&#x3B1;&#x3B9; &#x1F41;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;</span>. Etymolog.
+  Magnum.</p>
+
+  <p>These places were so named from the Sun, or Apollo, styled not only
+  <span title="Lukos" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3BF;&#x3C2;</span>, but <span title="Luk�reus" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3C5;&#x3C2;</span> and
+  <span title="Luk�reios" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3BF;&#x3C2;</span>:
+  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.</p>
+
+  <p><span title="Hui�nos Phoiboio Luk�reioio Kaphauros" class="grk"
+  >&#x1F59;&#x3B9;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3B9;&#x3BF;
+  &#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3BF;&#x3B9;&#x3BF;
+  &#x39A;&#x3B1;&#x3C6;&#x3B1;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>. Apollon.
+  l. 4. v. 1489.</p>
+
+  <p><span title="Luk�reioio, anti tou Delphikou" class="grk"
+  >&#x39B;&#x3C5;&#x3BA;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3BF;&#x3B9;&#x3BF;,
+  &#x3B1;&#x3BD;&#x3C4;&#x3B9; &#x3C4;&#x3BF;&#x3C5;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3B9;&#x3BA;&#x3BF;&#x3C5;</span>. Scholia.
+  ibid. It properly signified <i>Solaris</i>.</p>
+
+  <p><a name="footnote311" href="#footnotetag311">[311]</a> Virgil. �neid.
+  l. 3. v. 274.</p>
+
+  <p><a name="footnote312" href="#footnotetag312">[312]</a> Gruter's
+  Inscriptions. vol. 1. p. <font class="sc">mlxxxii</font>. n. 8.</p>
+
+  <p><a name="footnote313" href="#footnotetag313">[313]</a> Plutarch. in
+  Artaxerxe. p. 1012.</p>
+
+  <p><a name="footnote314" href="#footnotetag314">[314]</a> Ctesias in
+  Persicis.</p>
+
+  <p>So Hesychius <span title="Ton gar h�lion hoi Persai Kuron legousin;" class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x1F41;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;
+  &#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;&#x387;</span>
+  Hence <span title="Kuros, arch�n, basileus" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2;,
+  &#x3B1;&#x3C1;&#x3C7;&#x3C9;&#x3BD;,
+  &#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C2;</span>, ibid.
+  also <span title="Kuros, exousia" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C2;,
+  &#x3B5;&#x3BE;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3B1;</span>.</p>
+
+  <p><a name="footnote315" href="#footnotetag315">[315]</a> Strabo,
+  speaking of the river Cur, or Cyrus. l. 11. p. 764.</p>
+
+  <p><a name="footnote316" href="#footnotetag316">[316]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Quid tibi cum Cyrrh�? quid cum Permessidos und�?</p>
+      <p class="i16">Martial. l. 1. epigram. 77. v. 11.</p>
+    </div>
+
+    <div class="stanza">
+      <p>Phocaicas Amphissa manus, scopulosaque Cyrrha.</p>
+      <p class="i16">Lucan. l. 3. v. 172.</p>
+    </div>
+  </div>
+  <p><span title="Kirrhan, epineion Delph�n" class="grk"
+  >&#x39A;&#x3B9;&#x1FE4;&#x1FE5;&#x3B1;&#x3BD;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3C9;&#x3BD;</span>. Pausan. l. 10. p.
+  817.</p>
+
+  <p><a name="footnote317" href="#footnotetag317">[317]</a> Cyrenaici
+  Achorem Deum (invocant) muscarum multitudine pestilentiam adferente; qu�
+  protinus intereunt, postquam litatum est illi Deo. Plin. l. 10. c. 28.
+  See also Clement. Alexand. Cohort. p. 33.</p>
+
+  <p>Some late editors, and particularly Harduin, not knowing that Achor
+  was worshipped at Cyrene, as the <span title="Theos apomuios" class="grk"
+  >&#x398;&#x3B5;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BC;&#x3C5;&#x3B9;&#x3BF;&#x3C2;</span>, have
+  omitted his name, and transferred the history to Elis. But all the
+  antient editions mention Achor of Cyrene; <i>Cyrenaici Achorem Deum,
+  &amp;c</i>. 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, <i>Elei myagrum Deum</i>, 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.</p>
+
+  <p><a name="footnote318" href="#footnotetag318">[318]</a> Stephanus
+  Byzantinus. See also Scholia on Callimachus. Hymn. in Apoll. v. 91.</p>
+
+  <p><a name="footnote319" href="#footnotetag319">[319]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Hoid' oup� Kur�s p�g�s edunanto pelassai" class="grk">&#x1F49;&#x3B9;&#x3B4;' &#x3BF;&#x3C5;&#x3C0;&#x3C9; &#x39A;&#x3C5;&#x3C1;&#x3B7;&#x3C2; &#x3C0;&#x3B7;&#x3B3;&#x3B7;&#x3C2; &#x3B5;&#x3B4;&#x3C5;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3BF; &#x3C0;&#x3B5;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B1;&#x3B9;</span></p>
+      <p><span title="D�riees, pukin�n de napais Azeilin enaion." class="grk">&#x394;&#x3C9;&#x3C1;&#x3B9;&#x3B5;&#x3B5;&#x3C2;, &#x3C0;&#x3C5;&#x3BA;&#x3B9;&#x3BD;&#x3B7;&#x3BD; &#x3B4;&#x3B5; &#x3BD;&#x3B1;&#x3C0;&#x3B1;&#x3B9;&#x3C2; &#x391;&#x3B6;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3BD; &#x3B5;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3BD;.</span></p>
+      <p class="i16">Callimachus. Hymn. in Apoll. v. 88.</p>
+    </div>
+  </div>
+  <p><a name="footnote320" href="#footnotetag320">[320]</a> Plin. N. H. l.
+  5. p. 249.</p>
+
+  <p><a name="footnote321" href="#footnotetag321">[321]</a> L. 1. c. 8. p.
+  43.</p>
+
+  <p><a name="footnote322" href="#footnotetag322">[322]</a> Justin,
+  speaking of the first settlement made at Cyrene, mentions a mountain
+  Cura, which was then occupied. Montem Cyram, et propter am&#339;nitatem
+  loci, et propter <i>fontium</i> ubertatem occupavere. l. 13. c. 7.</p>
+
+  <p><a name="footnote323" href="#footnotetag323">[323]</a> Conformably to
+  what I say, Ekron is rendered <span title="Akkar�n" class="grk"
+  >&#x391;&#x3BA;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;</span> by the Seventy.
+  1 Samuel c. 6. v. 15.</p>
+
+  <p>So also Josephus Antiq. Jud. l. 6. c. 1. p. 312.</p>
+
+  <p>In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p.
+  228.</p>
+
+  <p><span title="Ou z�t�sousi Muian theon Akkar�n." class="grk"
+  >&#x39F;&#x3C5;
+  &#x3B6;&#x3B7;&#x3C4;&#x3B7;&#x3C3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x39C;&#x3C5;&#x3B9;&#x3B1;&#x3BD; &#x3B8;&#x3B5;&#x3BF;&#x3BD;
+  &#x391;&#x3BA;&#x3BA;&#x3B1;&#x3C1;&#x3C9;&#x3BD;.</span> Gregory
+  Nazianz. Editio Etonens. 1610. Pars secunda cont. Julianum. p. 102.</p>
+
+  <p>In Italy this God was styled by the Campanians, <span title="H�rakl�s Apomuios." class="grk"
+  >&#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3C2;
+  &#x391;&#x3C0;&#x3BF;&#x3BC;&#x3C5;&#x3B9;&#x3BF;&#x3C2;.</span> See
+  Clemens. Cohort. p. 33.</p>
+
+  <p>The place in Egypt, where they worshipped this Deity, was named
+  Achoris; undoubtedly the same, which is mentioned by Sozomen. l. 6. c.
+  18.</p>
+
+  <p><a name="footnote324" href="#footnotetag324">[324]</a> Clemens
+  Alexand. Cohort. p. 44.</p>
+
+  <p>He quotes another, where the fate of Ephesus is foretold:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Huptia d' oim�xeis Ephesos klaiousa par' ochthais," class="grk">&#x1F59;&#x3C0;&#x3C4;&#x3B9;&#x3B1; &#x3B4;' &#x3BF;&#x3B9;&#x3BC;&#x3C9;&#x3BE;&#x3B5;&#x3B9;&#x3C2; &#x395;&#x3C6;&#x3B5;&#x3C3;&#x3BF;&#x3C2; &#x3BA;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C3;&#x3B1; &#x3C0;&#x3B1;&#x3C1;' &#x3BF;&#x3C7;&#x3B8;&#x3B1;&#x3B9;&#x3C2;,</span></p>
+      <p><span title="Kai N�on z�tousa ton ouketi naietaonta." class="grk">&#x39A;&#x3B1;&#x3B9; &#x39D;&#x3B7;&#x3BF;&#x3BD; &#x3B6;&#x3B7;&#x3C4;&#x3BF;&#x3C5;&#x3C3;&#x3B1; &#x3C4;&#x3BF;&#x3BD; &#x3BF;&#x3C5;&#x3BA;&#x3B5;&#x3C4;&#x3B9; &#x3BD;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3B1;&#x3BF;&#x3BD;&#x3C4;&#x3B1;.</span></p>
+    </div>
+  </div>
+  <p>There is a third upon Serapis and his temple in Egypt;</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Kai su Serapi lithous argous epikeimene pollous," class="grk">&#x39A;&#x3B1;&#x3B9; &#x3C3;&#x3C5; &#x3A3;&#x3B5;&#x3C1;&#x3B1;&#x3C0;&#x3B9; &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C5;&#x3C2; &#x3B1;&#x3C1;&#x3B3;&#x3BF;&#x3C5;&#x3C2; &#x3B5;&#x3C0;&#x3B9;&#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B5; &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3C5;&#x3C2;,</span></p>
+      <p><span title="Keis� pt�ma megiston en Aigupt�i tritalain�i." class="grk">&#x39A;&#x3B5;&#x3B9;&#x3C3;&#x3B7; &#x3C0;&#x3C4;&#x3C9;&#x3BC;&#x3B1; &#x3BC;&#x3B5;&#x3B3;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BD; &#x3B5;&#x3BD; &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x1FF3; &#x3C4;&#x3C1;&#x3B9;&#x3C4;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BD;&#x1FC3;.</span></p>
+    </div>
+  </div>
+  <p>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.</p>
+
+  <p><a name="footnote325" href="#footnotetag325">[325]</a> Achad was one
+  of the first cities in the world. Genesis. c. 10. v. 10.</p>
+
+  <p>Nisibis city was named both Achad and Achar. See Geographia Hebr�a
+  Extera of the learned Michaelis. p. 227.</p>
+
+  <p><a name="footnote326" href="#footnotetag326">[326]</a> Stephanus
+  Byzant.</p>
+
+  <p><a name="footnote327" href="#footnotetag327">[327]</a> Lutatius
+  Placidus upon Statius. Theb. l. 1. v. 718.</p>
+
+  <p><a name="footnote328" href="#footnotetag328">[328]</a> Heliodori
+  �thiopica. l. 4. p. 175.</p>
+
+  <p><a name="footnote329" href="#footnotetag329">[329]</a> Heliodori
+  �thiopica. l. 10. p. 472.</p>
+
+  <p><a name="footnote330" href="#footnotetag330">[330]</a> Diodorus
+  Siculus. l. 5. p. 327.</p>
+
+  <p><a name="footnote331" href="#footnotetag331">[331]</a> Apollonius
+  Rhod. of the Heliad�. l. 4. v. 604.</p>
+
+  <p><a name="footnote332" href="#footnotetag332">[332]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Chamsi, seu Solares, sunt Arabice Shemsi vel Shamsi.</p>
+      <p class="i16">Hyde Religio Vet. Pers. p. 523. and 575.</p>
+    </div>
+  </div>
+  <p>Cham being pronounced Sham, and Shem, has caused some of his posterity
+  to be referred to a wrong line.</p>
+
+  <p><a name="footnote333" href="#footnotetag333">[333]</a> Callimachus.
+  Hymn to Apollo. v. 19.</p>
+
+  <p><a name="footnote334" href="#footnotetag334">[334]</a> Nicander
+  Alexipharmica. v. 11.</p>
+
+  <p><a name="footnote335" href="#footnotetag335">[335]</a> Pausanias. l.
+  10. p. 827.</p>
+
+  <p><a name="footnote336" href="#footnotetag336">[336]</a> It is, however,
+  to be found in Euripides, under the term <span title="ochos" class="grk"
+  >&#x3BF;&#x3C7;&#x3BF;&#x3C2;</span>. Theseus says to Adrastus:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Ek tou d' elauneis hepta pros Th�bas Ochous." class="grk">&#x395;&#x3BA; &#x3C4;&#x3BF;&#x3C5; &#x3B4;' &#x3B5;&#x3BB;&#x3B1;&#x3C5;&#x3BD;&#x3B5;&#x3B9;&#x3C2; &#x1F11;&#x3C0;&#x3C4;&#x3B1; &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x398;&#x3B7;&#x3B2;&#x3B1;&#x3C2; &#x39F;&#x3C7;&#x3BF;&#x3C5;&#x3C2;.</span> Supplices. v. 131.</p>
+    </div>
+  </div>
+  <p><a name="footnote337" href="#footnotetag337">[337]</a> From Uc and Uch
+  came the word euge: also <span title="euch�, euchomai, euch�l�" class="grk"
+  >&#x3B5;&#x3C5;&#x3C7;&#x3B7;,
+  &#x3B5;&#x3C5;&#x3C7;&#x3BF;&#x3BC;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3C5;&#x3C7;&#x3C9;&#x3BB;&#x3B7;</span>, of the Greeks.
+  Callimachus abounds with antient Amonian terms. He bids the young women
+  of Argos to receive the Goddess Minerva,</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Sun t' euagoriai, sun t' eugmasi, sun t' alalugais." class="grk">&#x3A3;&#x3C5;&#x3BD; &#x3C4;' &#x3B5;&#x3C5;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B9;&#x1FB3;, &#x3C3;&#x3C5;&#x3BD; &#x3C4;' &#x3B5;&#x3C5;&#x3B3;&#x3BC;&#x3B1;&#x3C3;&#x3B9;, &#x3C3;&#x3C5;&#x3BD; &#x3C4;' &#x3B1;&#x3BB;&#x3B1;&#x3BB;&#x3C5;&#x3B3;&#x3B1;&#x3B9;&#x3C2;.</span></p>
+      <p class="i16">Lavacr. Palladis. v. 139.</p>
+    </div>
+  </div>
+  <p>From Uc-El came Euclea Sacra, and <span title="Euklos Zeus. Eukleia, Artemis" class="grk"
+  >&#x395;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3C2; &#x396;&#x3B5;&#x3C5;&#x3C2;.
+  &#x395;&#x3C5;&#x3BA;&#x3BB;&#x3B5;&#x3B9;&#x3B1;,
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3C2;</span>.</p>
+
+  <p><span title="Euklos, Dios hiereus, en Megarois kai en Korinth�i" class="grk"
+  >&#x395;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3C2;, &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;, &#x3B5;&#x3BD;
+  &#x39C;&#x3B5;&#x3B3;&#x3B1;&#x3C1;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3BD;
+  &#x39A;&#x3BF;&#x3C1;&#x3B9;&#x3BD;&#x3B8;&#x1FF3;</span>. Hesychius, so
+  amended by Albertus and Hemsterhusius.</p>
+
+  <p><a name="footnote338" href="#footnotetag338">[338]</a> Iliad &#x391;.
+  v. 69.</p>
+
+  <p><a name="footnote339" href="#footnotetag339">[339]</a> Iliad. &#x396;.
+  v. 76.</p>
+
+  <p><a name="footnote340" href="#footnotetag340">[340]</a> Iliad. &#x3A1;.
+  v. 307.</p>
+
+  <p><a name="footnote341" href="#footnotetag341">[341]</a> Iliad. &#x39F;.
+  v. 282.</p>
+
+  <p><a name="footnote342" href="#footnotetag342">[342]</a> Iliad. &#x397;.
+  v. 221. It occurs in other places:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Leussei, hop�s och' arista met' amphoteroisi gen�tai." class="grk">&#x39B;&#x3B5;&#x3C5;&#x3C3;&#x3C3;&#x3B5;&#x3B9;, &#x1F41;&#x3C0;&#x3C9;&#x3C2; &#x3BF;&#x3C7;' &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x3BC;&#x3B5;&#x3C4;' &#x3B1;&#x3BC;&#x3C6;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3B9;&#x3C3;&#x3B9; &#x3B3;&#x3B5;&#x3BD;&#x3B7;&#x3C4;&#x3B1;&#x3B9;.</span></p>
+      <p class="i16">Iliad. &#x393;. v. 110.</p>
+    </div>
+
+    <div class="stanza">
+      <p><span title="Tis t' ar t�n och' aristos e�n. su moi ennepe, Mousa." class="grk">&#x3A4;&#x3B9;&#x3C2; &#x3C4;' &#x3B1;&#x3C1; &#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3C7;' &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3B7;&#x3BD;. &#x3C3;&#x3C5; &#x3BC;&#x3BF;&#x3B9; &#x3B5;&#x3BD;&#x3BD;&#x3B5;&#x3C0;&#x3B5;, &#x39C;&#x3BF;&#x3C5;&#x3C3;&#x3B1;.</span></p>
+      <p class="i16">Iliad. &#x392;. v. 76l.</p>
+    </div>
+  </div>
+  <p>Also Odyss. &#x398;. v.123. and &#x3A9;. v. 428.</p>
+
+  <p><a name="footnote343" href="#footnotetag343">[343]</a> In the Hymn to
+  Silenus, that God is called <span title="Sil�n�n och' ariste." class="grk"
+  >&#x3A3;&#x3B9;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD; &#x3BF;&#x3C7;'
+  &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3B5;.</span> And in the poem de
+  Lapidibus, the Poet, speaking of heroic persons, mentions their reception
+  in heaven:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><span title="Am�m�toi Dios oikoi" class="grk">&#x391;&#x3BC;&#x3C9;&#x3BC;&#x3B7;&#x3C4;&#x3BF;&#x3B9; &#x394;&#x3B9;&#x3BF;&#x3C2; &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3B9;</span></p>
+      <p><span title="Chairontas dexanto the�gene�n och' aristous." class="grk">&#x3A7;&#x3B1;&#x3B9;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3C2; &#x3B4;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3C4;&#x3BF; &#x3B8;&#x3B5;&#x3B7;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C9;&#x3BD; &#x3BF;&#x3C7;' &#x3B1;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C5;&#x3C2;.</span></p>
+      <p class="i8">Hymn 35. v. 2. and <span title="peri Lith�n." class="grk">&#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x39B;&#x3B9;&#x3B8;&#x3C9;&#x3BD;.</span> Proem. v. 14.</p>
+    </div>
+  </div>
+  <p><a name="footnote344" href="#footnotetag344">[344]</a> Genesis. c. 45.
+  v. 21.</p>
+
+  <p><a name="footnote345" href="#footnotetag345">[345]</a> Josephus.
+  Antiq. Jud. l. 8. c. 6.</p>
+
+  <p><a name="footnote346" href="#footnotetag346">[346]</a> See Relandi
+  Pal�stina. vol. 1. c. 41. p. 265.</p>
+
+  <p><a name="footnote347" href="#footnotetag347">[347]</a> Plin. l. 8. c.
+  46.</p>
+
+  <p><a name="footnote348" href="#footnotetag348">[348]</a> Plin. l. 5. c.
+  9.</p>
+
+  <p><a name="footnote349" href="#footnotetag349">[349]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Eurutat� phial� tis iaspidos ektomos akr�s." class="grk">&#x395;&#x3C5;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3C4;&#x3B7; &#x3C6;&#x3B9;&#x3B1;&#x3BB;&#x3B7; &#x3C4;&#x3B9;&#x3C2; &#x3B9;&#x3B1;&#x3C3;&#x3C0;&#x3B9;&#x3B4;&#x3BF;&#x3C2; &#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BC;&#x3BF;&#x3C2; &#x3B1;&#x3BA;&#x3C1;&#x3B7;&#x3C2;.</span></p>
+      <p class="i2">Paulus Silentiarius. part 11. v. 177. See Relandus above.</p>
+    </div>
+  </div>
+  <p><a name="footnote350" href="#footnotetag350">[350]</a> Plin. l. 5. c.
+  18.</p>
+
+  <p><a name="footnote351" href="#footnotetag351">[351]</a> Athanasii
+  Epist. ad solitariam vitam agentes. p. 658.</p>
+
+  <p><a name="footnote352" href="#footnotetag352">[352]</a> Epiphanius
+  adversus H�res. l. 2. tom. 2. p. 719.</p>
+
+  <p><a name="footnote353" href="#footnotetag353">[353]</a> See the learned
+  Professor Michaelis in his Geographia Extera Hebr�or. p. 134, 135.</p>
+
+  <p><a name="footnote354" href="#footnotetag354">[354]</a> The Ionians
+  changed this termination <ins class="correction" title="'into r' in original. Sense requires 'into e'."
+  >into <i>e</i></ins>. Hence Arene, Camissene, Cyrene, Arsace, Same,
+  Capissene, Thebe, &amp;c.</p>
+
+  <p><a name="footnote355" href="#footnotetag355">[355]</a> 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 <span
+  title="Iasonos ploun ton eis Aian" class="grk"
+  >&#x399;&#x3B1;&#x3C3;&#x3BF;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BB;&#x3BF;&#x3C5;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C2; &#x391;&#x3B9;&#x3B1;&#x3BD;</span>. l. 1. p. 38.
+  And Apollonius styles the country of Colchis Aia.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Aia gem�n eti nun menei empedon, hui�noi te" class="grk">&#x391;&#x3B9;&#x3B1; &#x3B3;&#x3B5;&#x3BC;&#x3B7;&#x3BD; &#x3B5;&#x3C4;&#x3B9; &#x3BD;&#x3C5;&#x3BD; &#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3B9; &#x3B5;&#x3BC;&#x3C0;&#x3B5;&#x3B4;&#x3BF;&#x3BD;, <ins class="correction" title="no space in original">&#x1F51;&#x3B9;&#x3C9;&#x3BD;&#x3BF;&#x3B9; &#x3C4;&#x3B5;</ins></span></p>
+      <p><span title="T�n d' andr�n, hous hostge kathistato naiemen Aian" class="grk">&#x3A4;&#x3C9;&#x3BD; &#x3B4;' &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3C9;&#x3BD;, &#x1F41;&#x3C5;&#x3C2; &#x1F41;&#x3C3;&#x3C4;&#x3B3;&#x3B5; &#x3BA;&#x3B1;&#x3B8;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF; &#x3BD;&#x3B1;&#x3B9;&#x3B5;&#x3BC;&#x3B5;&#x3BD; &#x391;&#x3B9;&#x3B1;&#x3BD;</span>. l. 4. v. 277.</p>
+    </div>
+  </div>
+  <p><a name="footnote356" href="#footnotetag356">[356]</a> Lib. 5. c.
+  14.</p>
+
+  <p><a name="footnote357" href="#footnotetag357">[357]</a> Coronus is to
+  be met with in Greece. He is mentioned as a king of the Lapith�, and the
+  son of Phoroneus; and placed near mount Olympus.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="&mdash;H�n ebasileuse Kor�nos. ho phor�ne�s" class="grk">&mdash;&#x1F69;&#x3BD; &#x3B5;&#x3B2;&#x3B1;&#x3C3;&#x3B9;&#x3BB;&#x3B5;&#x3C5;&#x3C3;&#x3B5; &#x39A;&#x3BF;&#x3C1;&#x3C9;&#x3BD;&#x3BF;&#x3C2;. &#x1F41; &#x3C6;&#x3BF;&#x3C1;&#x3C9;&#x3BD;&#x3B5;&#x3C9;&#x3C2;</span>. Diodorus. l. 4. p. 242.</p>
+    </div>
+  </div>
+  <p><a name="footnote358" href="#footnotetag358">[358]</a> Upon the
+  Euphrates.</p>
+
+  <p><a name="footnote359" href="#footnotetag359">[359]</a> A city in
+  Parthia.</p>
+
+  <p><a name="footnote360" href="#footnotetag360">[360]</a> Calamon, or
+  Cal-Amon, was a hill in Judea; which had this name given to it by the
+  Canaanites of old. Cyril mentions&mdash;<span title="aphikomenoi tines apo tou OROUS Kalam�nos" class="grk"
+  >&#x3B1;&#x3C6;&#x3B9;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x3B1;&#x3C0;&#x3BF;
+  &#x3C4;&#x3BF;&#x3C5; &#x39F;&#x3A1;&#x39F;&#x3A5;&#x3A3;
+  &#x39A;&#x3B1;&#x3BB;&#x3B1;&#x3BC;&#x3C9;&#x3BD;&#x3BF;&#x3C2;</span>&mdash;in
+  epistol� ad Calosyrium.</p>
+
+  <p><a name="footnote361" href="#footnotetag361">[361]</a> 1 Kings. c. 15.
+  v. 27.</p>
+
+  <p><a name="footnote362" href="#footnotetag362">[362]</a> In Canaan was a
+  well known region called Pal�stine.</p>
+
+  <p>So Tan-agra, Tan-is, Tyndaris.</p>
+
+  <p>Tin, in some languages, signified mud or soil.</p>
+
+  <p><a name="footnote363" href="#footnotetag363">[363]</a> Ptolemy. l. 4.
+  p. 112.</p>
+
+  <p><a name="footnote364" href="#footnotetag364">[364]</a> See Amos. c. 9.
+  v. 7.</p>
+
+  <p><a name="footnote365" href="#footnotetag365">[365]</a> Jeremiah. c.
+  47. v. 4. speaks of the island of Caphtor in Egypt.</p>
+
+  <p><a name="footnote366" href="#footnotetag366">[366]</a> Theocritus.
+  Idyll. 2. v. 45. Scholia.</p>
+
+  <p>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 <span title="kat' exoch�n" class="grk"
+  >&#x3BA;&#x3B1;&#x3C4;'
+  &#x3B5;&#x3BE;&#x3BF;&#x3C7;&#x3B7;&#x3BD;</span>.</p>
+
+  <p><a name="footnote367" href="#footnotetag367">[367]</a> <span
+  title="Baith�l, oikos Theou" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3B8;&#x3B7;&#x3BB;,
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2; &#x398;&#x3B5;&#x3BF;&#x3C5;</span>.
+  Hesychius.</p>
+
+  <p><span title="Baith�l, theois naos" class="grk"
+  >&#x392;&#x3B1;&#x3B9;&#x3B8;&#x3B7;&#x3BB;,
+  &#x3B8;&#x3B5;&#x3BF;&#x3B9;&#x3C2; &#x3BD;&#x3B1;&#x3BF;&#x3C2;</span>.
+  Suidas.</p>
+
+  <p><a name="footnote368" href="#footnotetag368">[368]</a> Elisa, called
+  Eliza, Elesa, Eleasa, <span title="Eleasa" class="grk"
+  >&#x395;&#x3BB;&#x3B5;&#x3B1;&#x3C3;&#x3B1;</span>. 1 Maccab. c. 9. v. 5.
+  and c. 7. v. 40. often contracted Lesa, Lasa, &amp;c.</p>
+
+  <p><a name="footnote369" href="#footnotetag369">[369]</a> Pocock's
+  Travels. vol. 2. p. 106.</p>
+
+  <p><a name="footnote370" href="#footnotetag370">[370]</a> Iablonsky. vol.
+  1. l. 1. c. 1. p. 4. de Gulielmo Tyrio, ex libro 21. c. 6.</p>
+
+  <p><a name="footnote371" href="#footnotetag371">[371]</a> Herodotus. l.
+  2. c. 41.</p>
+
+  <p><a name="footnote372" href="#footnotetag372">[372]</a> Strabo. l. 17.
+  p. 1167.</p>
+
+  <p><a name="footnote373" href="#footnotetag373">[373]</a> <span
+  title="Tauta men oun Eratosthen�s histor�ken; t�n de megal�n mach�n pros Dareion ouk en Arb�lois&mdash;alla en Gaugam�lois genesthai sunepesen; s�mainein de phasin oikon Kam�lou t�n dialekton." class="grk"
+  >&#x3A4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3BD;
+  &#x395;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3B7;&#x3C2;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B7;&#x3BA;&#x3B5;&#x3BD;&#x387;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B7;&#x3BD;
+  &#x3BC;&#x3B1;&#x3C7;&#x3B7;&#x3BD; &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x394;&#x3B1;&#x3C1;&#x3B5;&#x3B9;&#x3BF;&#x3BD; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B5;&#x3BD;
+  &#x391;&#x3C1;&#x3B2;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3C2;&mdash;&#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3B5;&#x3BD;
+  &#x393;&#x3B1;&#x3C5;&#x3B3;&#x3B1;&#x3BC;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B5;&#x3C0;&#x3B5;&#x3C3;&#x3B5;&#x3BD;&#x387;
+  &#x3C3;&#x3B7;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B4;&#x3B5; &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3BD;
+  &#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3BB;&#x3BF;&#x3C5; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BD;.</span>
+  Plutarch. vita Alexand. vol. 1. p. 683.</p>
+
+  <p>Strabo says the same. <span title="Esti men oun topos epis�mos houtos, kai t' ounoma; metherm�neuthen gar esti Kam�lou oikos." class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C3;&#x3B7;&#x3BC;&#x3BF;&#x3C2;
+  &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9; &#x3C4;'
+  &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x387;
+  &#x3BC;&#x3B5;&#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&#x3B5;&#x3C5;&#x3B8;&#x3B5;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x39A;&#x3B1;&#x3BC;&#x3B7;&#x3BB;&#x3BF;&#x3C5;
+  &#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;.</span> l. 16. p. 1072.</p>
+
+  <p><a name="footnote374" href="#footnotetag374">[374]</a> <span
+  title="Hoi men ta pleista sungrapsantes legousin, hoti hexakosious stadious apechei, hoide ta elachista, hoti es pentakosious" class="grk"
+  >&#x1F49;&#x3B9; &#x3BC;&#x3B5;&#x3BD; &#x3C4;&#x3B1;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3C3;&#x3C4;&#x3B1;
+  &#x3C3;&#x3C5;&#x3B3;&#x3B3;&#x3C1;&#x3B1;&#x3C8;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;,
+  &#x1F41;&#x3C4;&#x3B9;
+  &#x1F11;&#x3BE;&#x3B1;&#x3BA;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C3;&#x3C4;&#x3B1;&#x3B4;&#x3B9;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3C0;&#x3B5;&#x3C7;&#x3B5;&#x3B9;, &#x1F41;&#x3B9;&#x3B4;&#x3B5;
+  &#x3C4;&#x3B1; &#x3B5;&#x3BB;&#x3B1;&#x3C7;&#x3B9;&#x3C3;&#x3C4;&#x3B1;,
+  &#x1F41;&#x3C4;&#x3B9; &#x3B5;&#x3C2;
+  &#x3C0;&#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3BA;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3C5;&#x3C2;</span>.</p>
+
+  <p><span title="Alla en Gaugam�lois gar genesthai t�n mach�n pros t�i potam�i Boumad�i legei Ptolemaios kai Aristoboulos; polis de ouk �n ta Gaugam�la, alla k�m� megal�, oude onomastos ho ch�ros, oude eis ako�n h�du to onoma" class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3B1; &#x3B5;&#x3BD;
+  &#x393;&#x3B1;&#x3C5;&#x3B3;&#x3B1;&#x3BC;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B3;&#x3B1;&#x3C1;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD; &#x3BC;&#x3B1;&#x3C7;&#x3B7;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x1FF3;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x1FF3;
+  &#x392;&#x3BF;&#x3C5;&#x3BC;&#x3B1;&#x3B4;&#x1FF3;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;
+  &#x3A0;&#x3C4;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3B2;&#x3BF;&#x3C5;&#x3BB;&#x3BF;&#x3C2;&#x387;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2; &#x3B4;&#x3B5; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B7;&#x3BD; &#x3C4;&#x3B1;
+  &#x393;&#x3B1;&#x3C5;&#x3B3;&#x3B1;&#x3BC;&#x3B7;&#x3BB;&#x3B1;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3BA;&#x3C9;&#x3BC;&#x3B7;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B7;, &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3C2; &#x1F41;
+  &#x3C7;&#x3C9;&#x3C1;&#x3BF;&#x3C2;, &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3C2; &#x3B1;&#x3BA;&#x3BF;&#x3B7;&#x3BD;
+  &#x1F21;&#x3B4;&#x3C5; &#x3C4;&#x3BF;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;</span>.</p>
+
+  <p>Arrian. Expedit. Alex. l. 6. p. 247.</p>
+
+  <p><a name="footnote375" href="#footnotetag375">[375]</a> Strabo. l. 16.
+  p. 1072.</p>
+
+  <p><a name="footnote376" href="#footnotetag376">[376]</a> Strabo
+  acknowledges the failure of his countrymen in this respect.&mdash;<span
+  title="Polla men oun kai m� onta legousin hoi Archaioi Sungrapheis, suntethrammenoi t�i pseudei dia t�s muthologias." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B1; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3BD; &#x3BA;&#x3B1;&#x3B9; &#x3BC;&#x3B7;
+  &#x3BF;&#x3BD;&#x3C4;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x1F41;&#x3B9;
+  &#x391;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3A3;&#x3C5;&#x3B3;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3B9;&#x3C2;,
+  &#x3C3;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3B8;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;
+  &#x3C4;&#x1FF3; &#x3C8;&#x3B5;&#x3C5;&#x3B4;&#x3B5;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3B7;&#x3C2;
+  &#x3BC;&#x3C5;&#x3B8;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3C2;.</span>
+  l. 8. p. 524.</p>
+
+  <p><a name="footnote377" href="#footnotetag377">[377]</a> <i>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</i>. Hosea. c.
+  10. v. 14. <i>Ar</i> in this place does not signify a city; but <span
+  lang="he" title="AWR" ><bdo dir="rtl">&#x5D0;&#x5D5;&#x5E8;</bdo></span>,
+  the title of the Deity: from whence was derived <span title="hieros" class="grk"
+  >&#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3C2;</span> of the Greeks. The seventy,
+  according to some of their best copies, have rendered Beth Arbel <span
+  title="oikon Iero-Baal" class="grk">&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3BD;
+  &#x399;&#x3B5;&#x3C1;&#x3BF;-&#x392;&#x3B1;&#x3B1;&#x3BB;</span>, which
+  is no improper version of Beth-Aur-Bel. In some copies we find it altered
+  to the house of <i>Jeroboam</i>; 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.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote378" href="#footnotetag378">[378]</a> See Strabo. l.
+  11. p. 774. l. 15. p. 1006. l. 1. p. 41. p. 81.</p>
+
+  <p>See also Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 34
+  Iamblichus. � 7. c. 5.</p>
+
+  <p><a name="footnote379" href="#footnotetag379">[379]</a> Diodorus
+  Siculus. l. 17. p. 538. He makes no mention of Gaugamela.</p>
+
+  <p><a name="footnote380" href="#footnotetag380">[380]</a> Strabo. l. 10.
+  p. 724.</p>
+
+  <p><a name="footnote381" href="#footnotetag381">[381]</a> Macrobius.
+  Saturn. l. 3. c. 8. p. 284.</p>
+
+  <p><a name="footnote382" href="#footnotetag382">[382]</a> Servius in lib.
+  11. �neid. v. 558.</p>
+
+  <p><a name="footnote383" href="#footnotetag383">[383]</a> Plutarch in
+  Num�. p. 61.</p>
+
+  <p><a name="footnote384" href="#footnotetag384">[384]</a> Gruter. p. lvi.
+  n. 11. vol 1.</p>
+
+  <p><a name="footnote385" href="#footnotetag385">[385]</a> Gruter. vol. 1.
+  p. lvi. 12. also p. xl. 9.</p>
+
+  <p><a name="footnote386" href="#footnotetag386">[386]</a> Or else
+  Beth-Arbel was another name of the same temple.</p>
+
+  <p><a name="footnote387" href="#footnotetag387">[387]</a> Syncellus. p.
+  55.</p>
+
+  <p><a name="footnote388" href="#footnotetag388">[388]</a> Eusebii Chron.
+  p. 14.</p>
+
+  <p><a name="footnote389" href="#footnotetag389">[389]</a> Etymologicum
+  magnum. <span title="H�rakl�s" class="grk"
+  >&#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3C2;</span>.</p>
+
+  <p><a name="footnote390" href="#footnotetag390">[390]</a> Herodotus. l.
+  2. c. 124.</p>
+
+  <p><a name="footnote391" href="#footnotetag391">[391]</a> Geog.
+  Nubiensis. p. 17.</p>
+
+  <p>Michaelis Geog. Hebr�orum Extera. p. 154.</p>
+
+  <p><a name="footnote392" href="#footnotetag392">[392]</a> 2 Kings. c. 17.
+  v. 6. and c. 18. v. 11. also 1 Chron. c. 5. v. 26.</p>
+
+  <p><a name="footnote393" href="#footnotetag393">[393]</a> Strabo. l. 16.
+  p. 1070.</p>
+
+  <p><a name="footnote394" href="#footnotetag394">[394]</a> Observations
+  upon the Antient History of Egypt. p. 175.</p>
+
+  <p><a name="footnote395" href="#footnotetag395">[395]</a> Strabo. l. 7.
+  p. 505. So also Herodotus and Pausanias.</p>
+
+  <p><a name="footnote396" href="#footnotetag396">[396]</a> <span
+  title="Selloi, hoi D�d�naioi" class="grk"
+  >&#x3A3;&#x3B5;&#x3BB;&#x3BB;&#x3BF;&#x3B9;, &#x1F41;&#x3B9;
+  &#x394;&#x3C9;&#x3B4;&#x3C9;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;</span>.
+  Steph. Byzantinus.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><span title="amphi de Selloi" class="grk">&#x3B1;&#x3BC;&#x3C6;&#x3B9; &#x3B4;&#x3B5; &#x3A3;&#x3B5;&#x3BB;&#x3BB;&#x3BF;&#x3B9;</span></p>
+      <p><span title="Soi naious' hupoph�tai" class="grk">&#x3A3;&#x3BF;&#x3B9; &#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C3;' &#x1F51;&#x3C0;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B1;&#x3B9;</span>. Homer. Iliad. &#x3A0;. v. 234.</p>
+    </div>
+  </div>
+  <p><a name="footnote397" href="#footnotetag397">[397]</a> Pausanias. l.
+  2. p. l66.</p>
+
+  <p><a name="footnote398" href="#footnotetag398">[398]</a> It is called
+  Chau-On, <span title="Chau�n" class="grk"
+  >&#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;</span>, by Steph. Byzantinus, from
+  Ctesias. <span title="Chau�n, ch�ra t�s M�dias. Kt�sias en pr�t�i Persik�n" class="grk"
+  >&#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;, &#x3C7;&#x3C9;&#x3C1;&#x3B1;
+  &#x3C4;&#x3B7;&#x3C2; &#x39C;&#x3B7;&#x3B4;&#x3B9;&#x3B1;&#x3C2;.
+  &#x39A;&#x3C4;&#x3B7;&#x3C3;&#x3B9;&#x3B1;&#x3C2; &#x3B5;&#x3BD;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x1FF3;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B9;&#x3BA;&#x3C9;&#x3BD;</span>. Chau-On
+  is <span title="oikos h�liou" class="grk"
+  >&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;</span>, the house of the Sun, which
+  gave name to the district.</p>
+
+  <p><a name="footnote399" href="#footnotetag399">[399]</a> Strabo. l. 4.
+  p. 270. and p. 282.</p>
+
+  <p><a name="footnote400" href="#footnotetag400">[400]</a> 1 Maccab. c. 9.
+  v. 62, 64.</p>
+
+  <p><a name="footnote401" href="#footnotetag401">[401]</a> Judith. c. 7.
+  v. 3.</p>
+
+  <p><a name="footnote402" href="#footnotetag402">[402]</a> Pausanias. l.
+  1. p. 91.</p>
+
+  <p><a name="footnote403" href="#footnotetag403">[403]</a> There were many
+  places and temples of Baal, denominated Caballis, Cabali, Cabala,
+  Cabalia, Cabalion, Cabalissa, &amp;c. which are mentioned by Pliny,
+  Strabo, Antoninus, and others. Some of them were compounded of Caba:
+  concerning which I shall hereafter treat.</p>
+
+  <p><a name="footnote404" href="#footnotetag404">[404]</a> Pausanias. l.
+  4. p. 282.</p>
+
+  <p>Strabo mentions Caucones in Elea. l. 8. p. 531. The Caucones are also
+  mentioned by Homer. Odyss. &#x3B3;. v. 366.</p>
+
+  <p>Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3.
+  c. 4.</p>
+
+  <p><a name="footnote405" href="#footnotetag405">[405]</a> Apollonius
+  Rhodius styles it Cutais: <span title="Kuta�dos �thea gai�s" class="grk"
+  >&#x39A;&#x3C5;&#x3C4;&#x3B1;&#x3CA;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B7;&#x3B8;&#x3B5;&#x3B1; &#x3B3;&#x3B1;&#x3B9;&#x3B7;&#x3C2;</span>.
+  l. 4. v. 512.</p>
+
+  <p><a name="footnote406" href="#footnotetag406">[406]</a> See De Lisle's
+  curious map of Armenia and the adjacent parts of Albania, &amp;c.</p>
+
+  <p><a name="footnote407" href="#footnotetag407">[407]</a> Pausanias. l.
+  1. p. 40.</p>
+
+  <p>There was a river Acheron in Elis. Strabo. l. 8. p. 530. And the same
+  rites were observed in honour of the <span title="theos muiagros" class="grk"
+  >&#x3B8;&#x3B5;&#x3BF;&#x3C2;
+  &#x3BC;&#x3C5;&#x3B9;&#x3B1;&#x3B3;&#x3C1;&#x3BF;&#x3C2;</span>, that
+  were practised in Cyrene. Clement. Cohort. p. 33.</p>
+
+  <p>In Pontus was a river Acheron. <span title="Eitha de kai prochoai potamou Acherontos easin" class="grk"
+  >&#x395;&#x3B9;&#x3B8;&#x3B1; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C7;&#x3BF;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C5;
+  &#x391;&#x3C7;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B1;&#x3C3;&#x3B9;&#x3BD;</span>. Apollon. Argonaut. l. 2. v.
+  745. also <span title="akra Acherousia." class="grk"
+  >&#x3B1;&#x3BA;&#x3C1;&#x3B1;
+  &#x391;&#x3C7;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3B1;.</span>
+  The like to be found near Cuma in Campania: and a story of Hercules
+  driving away flies there also. <span title="Rh�maioi de apomui�i H�raklei (thuousi)" class="grk"
+  >&#x1FEC;&#x3C9;&#x3BC;&#x3B1;&#x3B9;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B1;&#x3C0;&#x3BF;&#x3BC;&#x3C5;&#x3B9;&#x1FF3;
+  &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B5;&#x3B9;
+  (&#x3B8;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;)</span>. Clementis Cohort.
+  ibid.</p>
+
+  <p><a name="footnote408" href="#footnotetag408">[408]</a> 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.</p>
+
+  <p>See Selden de Diis Syris. Syntag. 2. c. 2. p. 174. In vetustioribus
+  excusis de Re Rustic� non Novella, sed Covella legitur. Covella autem
+  C&#339;lestis, sive Urania interpretatur.</p>
+
+  <p><a name="footnote409" href="#footnotetag409">[409]</a> Ennii Annal. l.
+  1.</p>
+
+  <p><a name="footnote410" href="#footnotetag410">[410]</a> The Persians
+  worshipped C&#339;lus; which is alluded to by Herodotus, when he says,
+  that they sacrificed upon eminences: <span title="Ton kuklon panta tou Ouranou Dia kaleontes" class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x3BA;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3C4;&#x3BF;&#x3C5;
+  &#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5; &#x394;&#x3B9;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;</span>.
+  l. 1. c. 131. To the same purpose Euripides;</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Horas ton hupsou ton d' apeiron' aithera," class="grk">&#x1F49;&#x3C1;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3BD; &#x1F51;&#x3C8;&#x3BF;&#x3C5; &#x3C4;&#x3BF;&#x3BD; &#x3B4;' &#x3B1;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3BD;' &#x3B1;&#x3B9;&#x3B8;&#x3B5;&#x3C1;&#x3B1;,</span></p>
+      <p><span title="Ton g�n perix echonth' hugrais en ankulais?" class="grk">&#x3A4;&#x3BF;&#x3BD; &#x3B3;&#x3B7;&#x3BD; &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3BE; &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3B8;' &#x1F51;&#x3B3;&#x3C1;&#x3B1;&#x3B9;&#x3C2; &#x3B5;&#x3BD; &#x3B1;&#x3B3;&#x3BA;&#x3C5;&#x3BB;&#x3B1;&#x3B9;&#x3C2;&#x37E;</span></p>
+      <p><span title="Touton nomize Z�na, ton d' h�gou Dia." class="grk">&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3B5; &#x396;&#x3B7;&#x3BD;&#x3B1;, &#x3C4;&#x3BF;&#x3BD; &#x3B4;' &#x1F21;&#x3B3;&#x3BF;&#x3C5; &#x394;&#x3B9;&#x3B1;.</span></p>
+    </div>
+  </div>
+  <p>Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.</p>
+
+  <p>Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de
+  Natur� Deor. l. 1.</p>
+
+  <p><a name="footnote411" href="#footnotetag411">[411]</a> <span
+  title="All' Ath�naioi men Keleon, kai Meganeiran hidruntai Theous." class="grk"
+  >&#x391;&#x3BB;&#x3BB;'
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BD; &#x39A;&#x3B5;&#x3BB;&#x3B5;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x39C;&#x3B5;&#x3B3;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3C1;&#x3B1;&#x3BD;
+  &#x1F31;&#x3B4;&#x3C1;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x398;&#x3B5;&#x3BF;&#x3C5;&#x3C2;.</span> Athenag. Legat. p. 290.</p>
+
+  <p><a name="footnote412" href="#footnotetag412">[412]</a> Abulfeda.
+  Tabula Syri�. p. 5.</p>
+
+  <p>Nassir Ettus�us. p. 93. apud Geog. vet.</p>
+
+  <p><a name="footnote413" href="#footnotetag413">[413]</a> The city Argos
+  was in like manner called <span title="Koilon. Pollakis to; Argos Koilon ph�si, kathaper en Epigonois. To KOILON Argos ouk et' oik�sont' eti.&mdash;eti kai en Thamura, Arge� Koil�i." class="grk"
+  >&#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3BF;&#x3BD;.
+  &#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3BA;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF;&#x387; &#x391;&#x3C1;&#x3B3;&#x3BF;&#x3C2;
+  &#x39A;&#x3BF;&#x3B9;&#x3BB;&#x3BF;&#x3BD; &#x3C6;&#x3B7;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C0;&#x3B5;&#x3C1; &#x3B5;&#x3BD;
+  &#x395;&#x3C0;&#x3B9;&#x3B3;&#x3BF;&#x3BD;&#x3BF;&#x3B9;&#x3C2;.
+  &#x3A4;&#x3BF; &#x39A;&#x39F;&#x399;&#x39B;&#x39F;&#x39D;
+  &#x391;&#x3C1;&#x3B3;&#x3BF;&#x3C2; &#x3BF;&#x3C5;&#x3BA; &#x3B5;&#x3C4;'
+  &#x3BF;&#x3B9;&#x3BA;&#x3B7;&#x3C3;&#x3BF;&#x3BD;&#x3C4;'
+  &#x3B5;&#x3C4;&#x3B9;.&mdash;&#x3B5;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x398;&#x3B1;&#x3BC;&#x3C5;&#x3C1;&#x3B1;,
+  &#x391;&#x3C1;&#x3B3;&#x3B5;&#x3CA;
+  &#x39A;&#x3BF;&#x3B9;&#x3BB;&#x1FF3;.</span> Scholia in Sophoc.
+  &#338;dipum Colon.</p>
+
+  <p><a name="footnote414" href="#footnotetag414">[414]</a> Iliad. &#x392;.
+  v. 615.</p>
+
+  <p><a name="footnote415" href="#footnotetag415">[415]</a> Strabo. l. 8.
+  p. 529.</p>
+
+  <p><a name="footnote416" href="#footnotetag416">[416]</a> Strabo. l. 8.
+  p. 534.</p>
+
+  <p><a name="footnote417" href="#footnotetag417">[417]</a> Janus Gulielmus
+  Laurenbergius, Antiquarius.</p>
+
+  <p><a name="footnote418" href="#footnotetag418">[418]</a> <span
+  title="Phainoiato an eontes hoi t�n D�rie�n h�gemones Aiguptioi ithagenees" class="grk"
+  >&#x3A6;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3B9;&#x3B1;&#x3C4;&#x3BF;
+  &#x3B1;&#x3BD; &#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x1F41;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x394;&#x3C9;&#x3C1;&#x3B9;&#x3B5;&#x3C9;&#x3BD;
+  &#x1F21;&#x3B3;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3B5;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B9;&#x3B8;&#x3B1;&#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3B5;&#x3C2;</span>.
+  Herod. l. 6. c. 54.</p>
+
+  <p>Of their original and history I shall hereafter give a full
+  account.</p>
+
+  <p><a name="footnote419" href="#footnotetag419">[419]</a> <span
+  title="Hoposa de aidousin en t�i Prutanei�i, ph�n� men esti aut�n h� D�rios" class="grk"
+  >&#x1F49;&#x3C0;&#x3BF;&#x3C3;&#x3B1; &#x3B4;&#x3B5;
+  &#x1FB3;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3BD;
+  &#x3C4;&#x1FF3;
+  &#x3A0;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x1FF3;,
+  &#x3C6;&#x3C9;&#x3BD;&#x3B7; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x1F21;
+  &#x394;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3C2;</span>. Pausanias. l. 5. p.
+  4l6.</p>
+
+  <p><a name="footnote420" href="#footnotetag420">[420]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Tum primum subiere domos; domus antra fuere.</p>
+      <p class="i16">Ovid. Metamorph. l. 1. v. 121.</p>
+    </div>
+  </div>
+  <p><a name="footnote421" href="#footnotetag421">[421]</a> Strabo. l. 8.
+  p. 564.</p>
+
+  <p>It is mentioned by Thucydides: <span title="Es ton Kaiadan, houper tous kakourgous emballein ei�theisan (hoi Lakedaimonioi.)" class="grk"
+  >&#x395;&#x3C2; &#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3B4;&#x3B1;&#x3BD;,
+  &#x1F41;&#x3C5;&#x3C0;&#x3B5;&#x3C1; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BC;&#x3B2;&#x3B1;&#x3BB;&#x3BB;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C9;&#x3B8;&#x3B5;&#x3B9;&#x3C3;&#x3B1;&#x3BD;
+  (&#x1F41;&#x3B9;
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3B9;.)</span>
+  l. 1. c. 134.</p>
+
+  <p>It is expressed <span title="Keadas" class="grk"
+  >&#x39A;&#x3B5;&#x3B1;&#x3B4;&#x3B1;&#x3C2;</span> by Pausanias; who says
+  that it was the place, down which they threw Aristomenes, the Messenian
+  hero. l. 4. p. 324.</p>
+
+  <p><a name="footnote422" href="#footnotetag422">[422]</a> Strabo.
+  Ibidem.</p>
+
+  <p><a name="footnote423" href="#footnotetag423">[423]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Huic monstro Vulcanus erat pater: illius atros</p>
+      <p>Ore vomens ignes, magna se mole ferebat. Virgil. �n. l. 8. v. 193.</p>
+    </div>
+  </div>
+  <p><a name="footnote424" href="#footnotetag424">[424]</a> Strabo. l. 8.
+  p. 564.</p>
+
+  <p><a name="footnote425" href="#footnotetag425">[425]</a> Iliad. l. 1. v.
+  266.</p>
+
+  <p><a name="footnote426" href="#footnotetag426">[426]</a> Iliad. &#x392;.
+  v. 581.</p>
+
+  <p>Odyss. &#x394;. v. 1. <span title="Hoid' ixon KOIL�N Lakedaimona K�T�ESSAN." class="grk"
+  ><ins class="correction" title="'&Theta;&iota;&delta;' in original"
+  >&#x1F49;&#x3B9;&#x3B4;'</ins> &#x3B9;&#x3BE;&#x3BF;&#x3BD;
+  &#x39A;&#x39F;&#x399;&#x39B;&#x397;&#x39D;
+  &#x39B;&#x3B1;&#x3BA;&#x3B5;&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3BF;&#x3BD;&#x3B1;
+  &#x39A;&#x397;&#x3A4;&#x3A9;&#x395;&#x3A3;&#x3A3;&#x391;&#x39D;.</span></p>
+
+  <p><a name="footnote427" href="#footnotetag427">[427]</a> Strabo says as
+  much: <span title="Hoide, hoti hoi apo t�n seism�n r�chmos Kaietoi legontai." class="grk"
+  >&#x1F49;&#x3B9;&#x3B4;&#x3B5;, &#x1F41;&#x3C4;&#x3B9; &#x1F41;&#x3B9;
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3B5;&#x3B9;&#x3C3;&#x3BC;&#x3C9;&#x3BD;
+  &#x3C1;&#x3C9;&#x3C7;&#x3BC;&#x3BF;&#x3C2;
+  &#x39A;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.</span> l. 8. p.
+  564.</p>
+
+  <p><a name="footnote428" href="#footnotetag428">[428]</a> Hence the words
+  cove, alcove; and, perhaps, to cover, and to cope.</p>
+
+  <p><a name="footnote429" href="#footnotetag429">[429]</a> Strabo. l. 5.
+  p. 356.</p>
+
+  <p><a name="footnote430" href="#footnotetag430">[430]</a> <span
+  title="Katade phormias t�s Italias Ai�t�n ton nun Kai�t�n prosagoreuomenon." class="grk"
+  >&#x39A;&#x3B1;&#x3C4;&#x3B1;&#x3B4;&#x3B5;
+  &#x3C6;&#x3BF;&#x3C1;&#x3BC;&#x3B9;&#x3B1;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x399;&#x3C4;&#x3B1;&#x3BB;&#x3B9;&#x3B1;&#x3C2;
+  &#x391;&#x3B9;&#x3B7;&#x3C4;&#x3B7;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BD;&#x3C5;&#x3BD; &#x39A;&#x3B1;&#x3B9;&#x3B7;&#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  l. 4. p. 259.</p>
+
+  <p>Virgil, to give an air of truth to his narration, makes Caieta the
+  nurse of �neas.</p>
+
+  <p>According to Strabo it was sometimes expressed Cai Atta; and gave name
+  to the bay below.&mdash;<span title="Kai ton metaxu kolpon ekeinoi Kaiattan �nomasan" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BE;&#x3C5;
+  &#x3BA;&#x3BF;&#x3BB;&#x3C0;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3B9;
+  &#x39A;&#x3B1;&#x3B9;&#x3B1;&#x3C4;&#x3C4;&#x3B1;&#x3BD;
+  &#x3C9;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3B1;&#x3BD;</span>. l. 5. p.
+  <ins class="correction" title="middle digit illegible in original"
+  >3?6</ins>.</p>
+
+  <p><a name="footnote431" href="#footnotetag431">[431]</a> Scholia
+  Eustathij in Dionysij <span title="peri�g�sin" class="grk"
+  >&#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B7;&#x3B3;&#x3B7;&#x3C3;&#x3B9;&#x3BD;</span>.
+  v. 239. and Steph. Byzantinus. <span title="Aiguptos" class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C2;</span>.</p>
+
+  <p><a name="footnote432" href="#footnotetag432">[432]</a> <span
+  title="Chasma de genn�then&mdash;edexato ton potamon&mdash;eita exerrh�xen eis t�n epiphaneian kata Larumnan t�s Lokridos t�n an�&mdash;Kaleitai d' ho topos Anko� ktl." class="grk"
+  >&#x3A7;&#x3B1;&#x3C3;&#x3BC;&#x3B1; &#x3B4;&#x3B5;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BD;&#x3B7;&#x3B8;&#x3B5;&#x3BD;&mdash;&#x3B5;&#x3B4;&#x3B5;&#x3BE;&#x3B1;&#x3C4;&#x3BF;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3BD;&mdash;&#x3B5;&#x3B9;&#x3C4;&#x3B1;
+  &#x3B5;&#x3BE;&#x3B5;&#x1FE4;&#x1FE5;&#x3B7;&#x3BE;&#x3B5;&#x3BD;
+  &#x3B5;&#x3B9;&#x3C2; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x39B;&#x3B1;&#x3C1;&#x3C5;&#x3BC;&#x3BD;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x39B;&#x3BF;&#x3BA;&#x3C1;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C9;&mdash;&#x39A;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B4;' &#x1F41; &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C2;
+  &#x391;&#x3B3;&#x3BA;&#x3BF;&#x3B7; &#x3BA;&#x3C4;&#x3BB;.</span> Strabo.
+  l. 9. p. 623.</p>
+
+  <p>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 spelunc�, or spelunca fontis, according as it was
+  adapted.</p>
+
+  <p><a name="footnote433" href="#footnotetag433">[433]</a> 1 Corinthians,
+  c. 15. v.47, 48.</p>
+
+  <p><a name="footnote434" href="#footnotetag434">[434]</a> Cluverii
+  Germani� Antiq. l. 1. c. 13. p. 91.</p>
+
+  <p><a name="footnote435" href="#footnotetag435">[435]</a> Beyeri
+  Additamenta to Selden de Diis Syris. p. 291.</p>
+
+  <p>Achor near Jericho. Joshua, c. 15. v. 7.</p>
+
+  <p><a name="footnote436" href="#footnotetag436">[436]</a> Ptolem. lib. 5.
+  c. 18. p. 164.</p>
+
+  <p><a name="footnote437" href="#footnotetag437">[437]</a> Plato in
+  Cratylo. p. 410.</p>
+
+  <p><a name="footnote438" href="#footnotetag438">[438]</a> See Kircher's
+  Prodromus Copticus. p. 180 and p. 297.</p>
+
+  <p><a name="footnote439" href="#footnotetag439">[439]</a> Ibidem, and
+  Jameson's Specilegia. c. 9. � 4.</p>
+
+  <p><a name="footnote440" href="#footnotetag440">[440]</a> Pionius. Euseb.
+  Hist. Ecclesiast. l. 4. p. 173.</p>
+
+  <p>Pior Monachus �gyptiacus. Socratis Hist. Eccles. p. 238.</p>
+
+  <p>Piammon. Sozomen. H. E. p. 259.</p>
+
+  <p>Piambo, or P'ambo. Socratis Eccles. H. p. 268.</p>
+
+  <p>It was sometimes expressed Po, as in Poemon Abbas, in Evagtius.</p>
+
+  <p>In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.</p>
+
+  <p>Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of
+  Peor-Apis, contracted.</p>
+
+  <p><a name="footnote441" href="#footnotetag441">[441]</a> Gennad. Vit�
+  illustrium virorum. l. 7. Pachomius, a supposed worker of many
+  miracles.</p>
+
+  <p><a name="footnote442" href="#footnotetag442">[442]</a> Antonius
+  Diogenes in Photius. cod. 166.</p>
+
+  <p><a name="footnote443" href="#footnotetag443">[443]</a> Plutarch. Isis
+  et Osiris. v. 1. p. 355.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote444" href="#footnotetag444">[444]</a> Plutarch:
+  Qu�stiones Gr�c�. v. p. 296.</p>
+
+  <p><a name="footnote445" href="#footnotetag445">[445]</a> Pausanias. l.
+  1. p. 83. Amphilucus was a title of the Sun.</p>
+
+  <p><a name="footnote446" href="#footnotetag446">[446]</a> Pausanias. l.
+  1. p. 4. in like manner, <span title="taphoi t�n Iphimedeias kai Al�e�s paid�n;" class="grk"
+  >&#x3C4;&#x3B1;&#x3C6;&#x3BF;&#x3B9; &#x3C4;&#x3C9;&#x3BD;
+  &#x399;&#x3C6;&#x3B9;&#x3BC;&#x3B5;&#x3B4;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x391;&#x3BB;&#x3C9;&#x3B5;&#x3C9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x387;</span> Pausanias. l. 9.
+  p. 754.</p>
+
+  <p><a name="footnote447" href="#footnotetag447">[447]</a> Proclus in
+  Platonis Parmenidem: See Orphic Fragment of Gesner. p. 406.</p>
+
+  <p>A twofold reason may be given for their having this character; as will
+  be shewn hereafter.</p>
+
+  <p><a name="footnote448" href="#footnotetag448">[448]</a> Pausanias. l.
+  10. p. 896. Many instances of this sort are to be found in this
+  writer.</p>
+
+  <p><a name="footnote449" href="#footnotetag449">[449]</a> Herodotus. l.
+  2. c. 143.</p>
+
+  <p><a name="footnote450" href="#footnotetag450">[450]</a> See Reland,
+  Dissertatio Copt. p. 108.</p>
+
+  <p>Jablonsky Prolegomena in Pantheon �gyptiacum. p. 38. Also Wesselinge.
+  Notes on Herod. l. 2. c. 143.</p>
+
+  <p><a name="footnote451" href="#footnotetag451">[451]</a> This was
+  certainly the meaning; for Plato, speaking of the Grecians in opposition
+  to other nations, styled <span title="Barbaroi" class="grk"
+  >&#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;</span>, makes
+  use of the very expression: <span title="Poll� men h� Hellas, eph�, � Keb�s, en �i eneisi pou agathoi andres, polla de kai ta t�n barbar�n gen�." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B7; &#x3BC;&#x3B5;&#x3BD; &#x1F21;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3C2;, &#x3B5;&#x3C6;&#x3B7;, &#x3C9;
+  &#x39A;&#x3B5;&#x3B2;&#x3B7;&#x3C2;, &#x3B5;&#x3BD; &#x1FC3;
+  &#x3B5;&#x3BD;&#x3B5;&#x3B9;&#x3C3;&#x3B9; &#x3C0;&#x3BF;&#x3C5;
+  &#x3B1;&#x3B3;&#x3B1;&#x3B8;&#x3BF;&#x3B9;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B5;&#x3C2;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1; &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B7;.</span> In Ph�done. p. 96.</p>
+
+  <p><a name="footnote452" href="#footnotetag452">[452]</a> Kircher.
+  Prodromus Copticus. p. 300 and p. 293.</p>
+
+  <p><a name="footnote453" href="#footnotetag453">[453]</a> Kircher. Prod.
+  p. 293.</p>
+
+  <p><a name="footnote454" href="#footnotetag454">[454]</a> Sanchoniathon
+  apud Euseb. Pr�p. Evan. l. 1. c. 10. p. 37. </p>
+
+  <p><a name="footnote455" href="#footnotetag455">[455]</a> Damascius: Vita
+  Isodori, apud Photium. Cod. ccxlii.</p>
+
+  <p><a name="footnote456" href="#footnotetag456">[456]</a> Jablonsky;
+  Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.</p>
+
+  <p><a name="footnote457" href="#footnotetag457">[457]</a> Ausonius.
+  Epigram. 30.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote458" href="#footnotetag458">[458]</a> Virgil. �neid.
+  l. 7. v. 679.</p>
+
+  <p><a name="footnote459" href="#footnotetag459">[459]</a> Cicero de
+  Divinatione. l. 2.</p>
+
+  <p><a name="footnote460" href="#footnotetag460">[460]</a> See also v. 28,
+  29, 31, and 32.</p>
+
+  <p><a name="footnote461" href="#footnotetag461">[461]</a> Gruter.
+  Inscript. lxxvi. n. 6.</p>
+
+  <p><a name="footnote462" href="#footnotetag462">[462]</a> Ibid. lxxvi. n.
+  7.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>BONO DEO</p>
+      <p>PUERO POSPORO.</p>
+      <p class="i6">Gruter. Inscrip. p. lxxxviii. n. 13</p>
+    </div>
+  </div>
+  <p><a name="footnote463" href="#footnotetag463">[463]</a> Lucretius. l.
+  4. v. 1020.</p>
+
+  <p><a name="footnote464" href="#footnotetag464">[464]</a> Propertius
+  alludes to the same circumstance:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Nam quid Pr�nestis dubias, O Cynthia, <i>sortes</i>?</p>
+      <p class="i2">Quid petis ��i m&#339;nia Telegoni? l. 2. eleg. 32. v. 3.</p>
+    </div>
+  </div>
+  <p>What in the book of Hester is styled Purim, the seventy render, c. 9.
+  v. 29. <span title="phrourai" class="grk"
+  >&#x3C6;&#x3C1;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;</span>. The days of
+  Purim were styled <span title="phrourai&mdash;T�i dialekt�i aut�n kalountai phrourai." class="grk"
+  >&#x3C6;&#x3C1;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;&mdash;&#x3A4;&#x1FC3;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x1FF3;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C6;&#x3C1;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;.</span> so in c. 10.
+  The additamenta Gr�ca mention&mdash;<span title="t�n prokeimen�n epistol�n t�n phrourai" class="grk"
+  >&#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3BB;&#x3B7;&#x3BD;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3C6;&#x3C1;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;</span>, instead of
+  <span title="phourai" class="grk"
+  >&#x3C6;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;</span> and <span
+  title="Pourai" class="grk"
+  >&#x3A0;&#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3B9;</span>: from P'Ur and Ph'Ur,
+  ignis.</p>
+
+  <p><a name="footnote465" href="#footnotetag465">[465]</a> Herodotus. l.
+  2. c. 4. and l. 2. c. 52.</p>
+
+  <p><span title="Epeita de Chronou Pollou dielthontos eputhonto (hoi Hell�nes) ek t�s Aiguptou apikomena ta ounomata t�n The�n" class="grk"
+  >&#x395;&#x3C0;&#x3B5;&#x3B9;&#x3C4;&#x3B1; &#x3B4;&#x3B5;
+  &#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BB;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C0;&#x3C5;&#x3B8;&#x3BF;&#x3BD;&#x3C4;&#x3BF; (<ins
+  class="correction" title="smooth breathing mark in original"
+  >&#x1F41;&#x3B9;</ins>
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;) &#x3B5;&#x3BA;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B1;&#x3C0;&#x3B9;&#x3BA;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;
+  &#x3C4;&#x3B1; &#x3BF;&#x3C5;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x398;&#x3B5;&#x3C9;&#x3BD;</span>.</p>
+
+  <p><a name="footnote466" href="#footnotetag466">[466]</a> So <span
+  title="daim�n" class="grk"
+  >&#x3B4;&#x3B1;&#x3B9;&#x3BC;&#x3C9;&#x3BD;</span> from <span
+  title="da�m�n" class="grk"
+  >&#x3B4;&#x3B1;&#x3B7;&#x3BC;&#x3C9;&#x3BD;</span>; <span title="Apoll�n" class="grk"
+  >&#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;</span> from <span
+  title="h� homou pol�sis; Dionusos" class="grk"><ins class="correction"
+  title="smooth breathing marks in original">&#x1F21;
+  &#x1F41;&#x3BC;&#x3BF;&#x3C5;</ins>
+  &#x3C0;&#x3BF;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3C2;&#x387;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span> quasi
+  <span title="didounusos" class="grk"
+  >&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3C5;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C2;</span>
+  from <span title="didoi" class="grk"
+  >&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3B9;</span> and <span title="oinos" class="grk"
+  >&#x3BF;&#x3B9;&#x3BD;&#x3BF;&#x3C2;</span>, and <span title="oinos" class="grk"
+  >&#x3BF;&#x3B9;&#x3BD;&#x3BF;&#x3C2;</span> from <span title="oiesthai" class="grk"
+  >&#x3BF;&#x3B9;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;</span>. <span
+  title="Kronos" class="grk"
+  >&#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;</span>, quasi <span
+  title="chronou koros" class="grk"
+  >&#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3BA;&#x3BF;&#x3C1;&#x3BF;&#x3C2;</span>. <span title="T�thun, to �thoumenon" class="grk"
+  >&#x3A4;&#x3B7;&#x3B8;&#x3C5;&#x3BD;, &#x3C4;&#x3BF;
+  &#x3B7;&#x3B8;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;</span>&mdash;with
+  many more. Plato in Cratylo.</p>
+
+  <p>�gyptus <span title="para to aigas piainein" class="grk"
+  >&#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;
+  &#x3B1;&#x3B9;&#x3B3;&#x3B1;&#x3C2;
+  &#x3C0;&#x3B9;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3BD;</span>. Eustath.
+  in Odyss. l. 4. p. 1499.</p>
+
+  <p><a name="footnote467" href="#footnotetag467">[467]</a> Poseidon, <span
+  title="poiounta eid�n" class="grk"
+  >&#x3C0;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;
+  &#x3B5;&#x3B9;&#x3B4;&#x3B7;&#x3BD;</span>. Tisiphone, <span
+  title="Tout�n ph�n�" class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C6;&#x3C9;&#x3BD;&#x3B7;</span>, Athene quasi <span title="athanatos" class="grk"
+  >&#x3B1;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3C2;</span>. Hecate
+  from <span title="hekaton" class="grk"
+  >&#x1F11;&#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3BD;</span> centum. Saturnus,
+  quasi sacer, <span title="nous" class="grk"
+  >&#x3BD;&#x3BF;&#x3C5;&#x3C2;</span>. See Heraclides Ponticus, and
+  Fulgentii-Mythologia.</p>
+
+  <p>See the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P.
+  189.</p>
+
+  <p><span title="Mousai;" class="grk"
+  >&#x39C;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3B9;&#x387;</span> quasi <span
+  title="homou ousai" class="grk">&#x1F41;&#x3BC;&#x3BF;&#x3C5;
+  &#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3B9;</span>. Plutarch de Fraterno Amore.
+  v. 2. P. 480. <span title="Di' eunoian kai Philadelphian" class="grk"
+  >&#x394;&#x3B9;' &#x3B5;&#x3C5;&#x3BD;&#x3BF;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3A6;&#x3B9;&#x3BB;&#x3B1;&#x3B4;&#x3B5;&#x3BB;&#x3C6;&#x3B9;&#x3B1;&#x3BD;</span>.</p>
+
+  <p><span title="Pasipha�, dia to pasi phainein ta manteia" class="grk"
+  >&#x3A0;&#x3B1;&#x3C3;&#x3B9;&#x3C6;&#x3B1;&#x3B7;, &#x3B4;&#x3B9;&#x3B1;
+  &#x3C4;&#x3BF; &#x3C0;&#x3B1;&#x3C3;&#x3B9;
+  &#x3C6;&#x3B1;&#x3B9;&#x3BD;&#x3B5;&#x3B9;&#x3BD; &#x3C4;&#x3B1;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;</span>. Plutarch. Agis
+  and Cleomenes. v. 2. p. 799.</p>
+
+  <p><a name="footnote468" href="#footnotetag468">[468]</a> Eustathius on
+  Dionysius: <span title="peri�g�sis" class="grk"
+  >&#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B7;&#x3B3;&#x3B7;&#x3C3;&#x3B9;&#x3C2;</span>.</p>
+
+  <p>Ut Josephus recte observat, Gr�cis scriptoribus id in more est, ut
+  peregrina, et barbara nomina, quantum licet, ad Gr�cam formam emolliant:
+  sic illis Ar Moabitarum est <span title="Areopolis" class="grk"
+  >&#x391;&#x3C1;&#x3B5;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>;
+  Botsra, <span title="Bursa" class="grk"
+  >&#x392;&#x3C5;&#x3C1;&#x3C3;&#x3B1;</span>; Akis, <span title="Anchous" class="grk"
+  >&#x391;&#x3B3;&#x3C7;&#x3BF;&#x3C5;&#x3C2;</span>; Astarte, <span
+  title="Astroarch�" class="grk"
+  >&#x391;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3B1;&#x3C1;&#x3C7;&#x3B7;</span>;
+  torrens Kison, <span title="Cheimarrhos t�n Kiss�n" class="grk"
+  >&#x3A7;&#x3B5;&#x3B9;&#x3BC;&#x3B1;&#x1FE4;&#x1FE5;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x39A;&#x3B9;&#x3C3;&#x3C3;&#x3C9;&#x3BD;</span>;
+  torrens Kedron, <span title="Cheimarrhos t�n Kedr�n" class="grk"
+  >&#x3A7;&#x3B5;&#x3B9;&#x3BC;&#x3B1;&#x1FE4;&#x1FE5;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x39A;&#x3B5;&#x3B4;&#x3C1;&#x3C9;&#x3BD;</span>;
+  et talia <span title="h�sei konis" class="grk"
+  >&#x1F61;&#x3C3;&#x3B5;&#x3B9;
+  &#x3BA;&#x3BF;&#x3BD;&#x3B9;&#x3C2;</span>. Bochart. Geog. Sacra. l. 2.
+  c. 15. p. 111.</p>
+
+  <p>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, <span
+  title="deute kalei humas ho theos" class="grk"
+  >&#x3B4;&#x3B5;&#x3C5;&#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;
+  &#x1F51;&#x3BC;&#x3B1;&#x3C2; &#x1F41;
+  &#x3B8;&#x3B5;&#x3BF;&#x3C2;</span>; and from hence, it seems, he was
+  called Deucalion. Ad Antol. l. 3.</p>
+
+  <p><a name="footnote469" href="#footnotetag469">[469]</a> Plato in
+  Cratylo. p. 409.</p>
+
+  <p><a name="footnote470" href="#footnotetag470">[470]</a> Suidas,
+  Stephanus, Etymolog. Eustathius, &amp;c.</p>
+
+  <p>So Coptus in Egypt, from <span title="koptein" class="grk"
+  >&#x3BA;&#x3BF;&#x3C0;&#x3C4;&#x3B5;&#x3B9;&#x3BD;</span>.</p>
+
+  <p><a name="footnote471" href="#footnotetag471">[471]</a> See
+  Callimachus. vol. 2. Spanheim's not. in Hymn. in Del. v. 87. p. 438.</p>
+
+  <p><a name="footnote472" href="#footnotetag472">[472]</a> Cumberland's
+  Origines. p. 165. so he derives Goshen in the land of Egypt from a shower
+  of rain. See Sanchon. p. 364.</p>
+
+  <p><a name="footnote473" href="#footnotetag473">[473]</a> Hyde de
+  Religione veterum Persarum. c. 2. p. 75.</p>
+
+  <p><a name="footnote474" href="#footnotetag474">[474]</a> Genesis. c. 22.
+  v. 20.</p>
+
+  <p><a name="footnote475" href="#footnotetag475">[475]</a> Universal
+  History, vol. 1. b. 1. p. 286. notes.</p>
+
+  <p><a name="footnote476" href="#footnotetag476">[476]</a> Bochart.
+  Geograph. Sacra. l. 1. c. 18. p. 443.</p>
+
+  <p>Sandford de descensu Christi. l. 1. �. 21.</p>
+
+  <p>See Gale's Court of the Gentiles, vol. 1. b. 2. c. 6. p. 68.</p>
+
+  <p><a name="footnote477" href="#footnotetag477">[477]</a> Huetius.
+  Demonst. p. 138.</p>
+
+  <p><a name="footnote478" href="#footnotetag478">[478]</a> Hebr�a,
+  Chald�a, &amp;c. nomina virorum, mulierum, populorum&mdash;Antverpi�,
+  1565, Plantin.</p>
+
+  <p><a name="footnote479" href="#footnotetag479">[479]</a> Pliny. l. 3. c.
+  8.</p>
+
+  <p>�tna, qu� Cyclopas olim tulit. Mela. l. 2. c. 7.</p>
+
+  <p><a name="footnote480" href="#footnotetag480">[480]</a> Bochart. Geog.
+  Sacra. l. 1. c. 30. p. 560.</p>
+
+  <p><a name="footnote481" href="#footnotetag481">[481]</a> Ibidem. p. 565,
+  566.</p>
+
+  <p><a name="footnote482" href="#footnotetag482">[482]</a> Ibidem. p. 565,
+  566.</p>
+
+  <p><a name="footnote483" href="#footnotetag483">[483]</a> Bochart. Geog.
+  Sacra. l. 1. p. 406.</p>
+
+  <p><a name="footnote484" href="#footnotetag484">[484]</a> Ibidem.</p>
+
+  <p><a name="footnote485" href="#footnotetag485">[485]</a> P. 412.</p>
+
+  <p><a name="footnote486" href="#footnotetag486">[486]</a> P. 415.</p>
+
+  <p><a name="footnote487" href="#footnotetag487">[487]</a> P. 388.</p>
+
+  <p><a name="footnote488" href="#footnotetag488">[488]</a> P. 381.</p>
+
+  <p><a name="footnote489" href="#footnotetag489">[489]</a> P. 435.</p>
+
+  <p><a name="footnote490" href="#footnotetag490">[490]</a> P. 414.</p>
+
+  <p><a name="footnote491" href="#footnotetag491">[491]</a> Bochart. Geog.
+  Sacra. l. 1. p. 381.</p>
+
+  <p><a name="footnote492" href="#footnotetag492">[492]</a> P. 385.</p>
+
+  <p><a name="footnote493" href="#footnotetag493">[493]</a> P. 408. or from
+  Mazor, angusti�.</p>
+
+  <p><a name="footnote494" href="#footnotetag494">[494]</a> Ibidem. p.
+  258.</p>
+
+  <p><a name="footnote495" href="#footnotetag495">[495]</a> Simonis
+  Onomasticon.</p>
+
+  <p><a name="footnote496" href="#footnotetag496">[496]</a> Michaelis
+  Spicilegium Geographi� Hebr�or. Exter�. p. 158.</p>
+
+  <p><a name="footnote497" href="#footnotetag497">[497]</a> Gale's Court of
+  the Gentiles. vol. 1. b. 2. p. 66.</p>
+
+  <p><a name="footnote498" href="#footnotetag498">[498]</a> Genesis. c. 4.
+  v. 22.</p>
+
+  <p><a name="footnote499" href="#footnotetag499">[499]</a> Philo apud
+  Eusebium. Pr�p. Evan. l. 1. c. 10.</p>
+
+  <p><a name="footnote500" href="#footnotetag500">[500]</a> Bochart.
+  Geograph. Sacra. l. 2. c. 2. p. 706.</p>
+
+  <p><a name="footnote501" href="#footnotetag501">[501]</a> Marcellinus. l.
+  22. c. 15. He was also called Elo�s. <span title="El�os, H�phaistos para D�rieusin" class="grk"
+  >&#x395;&#x3BB;&#x3C9;&#x3BF;&#x3C2;,
+  &#x1F29;&#x3C6;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x394;&#x3C9;&#x3C1;&#x3B9;&#x3B5;&#x3C5;&#x3C3;&#x3B9;&#x3BD;</span>.
+  Hesych. The Latine title of Mulciber was a compound of Melech Aber, Rex,
+  Parens lucis.</p>
+
+  <p><a name="footnote502" href="#footnotetag502">[502]</a> <span
+  title="Timaitai de para Lampsak�nois ho Priapos, ho autos �n t�i Dionus�i" class="grk"
+  >&#x3A4;&#x3B9;&#x3BC;&#x1FB3;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x39B;&#x3B1;&#x3BC;&#x3C8;&#x3B1;&#x3BA;&#x3B7;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F41; &#x3A0;&#x3C1;&#x3B9;&#x3B1;&#x3C0;&#x3BF;&#x3C2;, &#x1F41;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3C9;&#x3BD; &#x3C4;&#x1FF3;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x1FF3;</span>. Athen�us. l.
+  1. p. 30.</p>
+
+  <p><a name="footnote503" href="#footnotetag503">[503]</a> <span title="To agalma Pri�pou, tou kai �rou par' Aiguptiois." class="grk"
+  >&#x3A4;&#x3BF; &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;
+  &#x3A0;&#x3C1;&#x3B9;&#x3B7;&#x3C0;&#x3BF;&#x3C5;, &#x3C4;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3A9;&#x3C1;&#x3BF;&#x3C5; &#x3C0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;.</span>
+  Suidas.</p>
+
+  <p><a name="footnote504" href="#footnotetag504">[504]</a> Numbers. c. 25.
+  v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.</p>
+
+  <p>Kircher derives Priapus from <span lang="he" title="P`WR PH" ><bdo
+  dir="rtl">&#x5E4;&#x5E2;&#x5D5;&#x5E8; &#x5E4;&#x5D4;</bdo></span>,
+  Pehorpeh, os nuditatis.</p>
+
+  <p><a name="footnote505" href="#footnotetag505">[505]</a> Phurnutus de
+  natur� Deorum. c. 17. p. 205.</p>
+
+  <p><a name="footnote506" href="#footnotetag506">[506]</a> Orphic Hymn 5.
+  to Protogonus, the same as Phanes, and Priapus. See verse 10.</p>
+
+  <p><a name="footnote507" href="#footnotetag507">[507]</a> Phurnutus. c.
+  17. p. 204.</p>
+
+  <p><a name="footnote508" href="#footnotetag508">[508]</a> <span
+  title="Par' Aiguptioisi de Pan men archaiotatos, kai t�n okt� t�n pr�t�n legomen�n The�n" class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B5; &#x3A0;&#x3B1;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3BA;&#x3C4;&#x3C9;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x398;&#x3B5;&#x3C9;&#x3BD;</span>. Herodotus. l. 2. c. 145.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p>Alb� Juli� Inscriptio.</p>
+      <p class="i6">PRIEPO</p>
+      <p class="i6">PANTHEO.</p>
+      <p class="i12">Gruter. v. 1. p. <font class="sc">xcv</font>. n. 1.</p>
+    </div>
+  </div>
+  <p><a name="footnote509" href="#footnotetag509">[509]</a> Agathias. l. 4.
+  p. 133.</p>
+
+  <p><a name="footnote510" href="#footnotetag510">[510]</a> See Theophilus
+  ad Autolycum. l. 2. p. 357.</p>
+
+  <p><a name="footnote511" href="#footnotetag511">[511]</a> See Philo
+  Biblius apud Euseb. P. E. l. 1. c. 10. p. 32. He mentions applying to a
+  great number of authors, in Phenicia.</p>
+
+  <p><a name="footnote512" href="#footnotetag512">[512]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Poll�n exereun�samenos hul�n, ouchi t�n par' Hell�si." class="grk">&#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B7;&#x3BD; &#x3B5;&#x3BE;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3BD;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x1F51;&#x3BB;&#x3B7;&#x3BD;, &#x3BF;&#x3C5;&#x3C7;&#x3B9; &#x3C4;&#x3B7;&#x3BD; &#x3C0;&#x3B1;&#x3C1;' &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;.</span></p>
+      <p class="i16">Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.</p>
+    </div>
+  </div>
+  <p><a name="footnote513" href="#footnotetag513">[513]</a> Clemens
+  Alexandrinus Strom. l. 1. p. 356.</p>
+
+  <p><a name="footnote514" href="#footnotetag514">[514]</a> Eusebij Pr�p.
+  Evang. l. 10. c. 4. p. 471.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Tou �phel�se Puthagoran ta Aduta, kai H�rakleous st�lai." class="grk">&#x3A4;&#x3BF;&#x3C5; &#x3C9;&#x3C6;&#x3B5;&#x3BB;&#x3B7;&#x3C3;&#x3B5; &#x3A0;&#x3C5;&#x3B8;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B1;&#x3BD; &#x3C4;&#x3B1; &#x391;&#x3B4;&#x3C5;&#x3C4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9; &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3C2; &#x3C3;&#x3C4;&#x3B7;&#x3BB;&#x3B1;&#x3B9;.</span></p>
+      <p class="i16">Theophilus ad Autol. l. 3. p. 381.</p>
+    </div>
+  </div>
+  <p><a name="footnote515" href="#footnotetag515">[515]</a> Plato in Tim�o.
+  Clemens. Strom. l. 1. p. 426.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="� Sol�n, Sol�n, Hell�nes aei paides&mdash;ktl" class="grk">&#x3A9; &#x3A3;&#x3BF;&#x3BB;&#x3C9;&#x3BD;, &#x3A3;&#x3BF;&#x3BB;&#x3C9;&#x3BD;, &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2; &#x3B1;&#x3B5;&#x3B9; &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;&mdash;&#x3BA;&#x3C4;&#x3BB;</span>.</p>
+    </div>
+  </div>
+  <p><a name="footnote516" href="#footnotetag516">[516]</a> Theophilus ad
+  Autolycum. l. 3. p. 390.</p>
+
+  <p><a name="footnote517" href="#footnotetag517">[517]</a> See Eusebius.
+  Pr�p. 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.</p>
+
+  <p><a name="footnote518" href="#footnotetag518">[518]</a> <span
+  title="Katholou de phasi tous Hell�nas exidiazesthai tous epiphanestatous Aigupti�n H�r�as te, kai Theous." class="grk"
+  >&#x39A;&#x3B1;&#x3B8;&#x3BF;&#x3BB;&#x3BF;&#x3C5; &#x3B4;&#x3B5;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BE;&#x3B9;&#x3B4;&#x3B9;&#x3B1;&#x3B6;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;
+  &#x1F29;&#x3C1;&#x3C9;&#x3B1;&#x3C2; &#x3C4;&#x3B5;,
+  &#x3BA;&#x3B1;&#x3B9; &#x398;&#x3B5;&#x3BF;&#x3C5;&#x3C2;.</span> l. 1.
+  p. 20.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote519" href="#footnotetag519">[519]</a> <span
+  title="Hekataios men oun ho Mil�sios peri t�s Peloponn�sou ph�sin, hoti pro t�n Hell�n�n �ik�san aut�n Barbaroi; schedon de ti kai h� sumpasa Hellas katoikia Barbar�n hup�rxe to palaion." class="grk"
+  >&#x1F19;&#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD; &#x1F41;
+  &#x39C;&#x3B9;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3A0;&#x3B5;&#x3BB;&#x3BF;&#x3C0;&#x3BF;&#x3BD;&#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;&#x3BD;, &#x1F41;&#x3C4;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x1FF3;&#x3BA;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3BD;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9;&#x387;
+  &#x3C3;&#x3C7;&#x3B5;&#x3B4;&#x3BF;&#x3BD; &#x3B4;&#x3B5; &#x3C4;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F21;
+  &#x3C3;&#x3C5;&#x3BC;&#x3C0;&#x3B1;&#x3C3;&#x3B1;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3BF;&#x3B9;&#x3BA;&#x3B9;&#x3B1;
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x1F51;&#x3C0;&#x3B7;&#x3C1;&#x3BE;&#x3B5; &#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;.</span> Strabo. l. 7.
+  p. 321.</p>
+
+  <p><a name="footnote520" href="#footnotetag520">[520]</a> <span
+  title="Ode metaxu chronos paraleleiptai, en h�i m�den exaireton Hell�sin histor�tai." class="grk"
+  >&#x39F;&#x3B4;&#x3B5; &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BE;&#x3C5;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3BB;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3C0;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3BD; &#x1FA1; &#x3BC;&#x3B7;&#x3B4;&#x3B5;&#x3BD;
+  &#x3B5;&#x3BE;&#x3B1;&#x3B9;&#x3C1;&#x3B5;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B7;&#x3C4;&#x3B1;&#x3B9;.</span>
+  Theopompus in Tricareno.</p>
+
+  <p><a name="footnote521" href="#footnotetag521">[521]</a> 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 pr�cipue Simonidem c�teras invenisse. Lilius Gyraldus de
+  Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.</p>
+
+  <p><span title="Tote ho Palam�d�s heure ta is grammata tou alphab�tou, a, b, g, d, e, i, k, l, m, n, o, p, r, s, t, u; proseth�ke de Kadmos ho Mil�sios hetera grammata tria, th, ph, ch&mdash;pros tauta Sim�nid�s ho Keios proseth�ke duo, � kai �. Epicharmos de ho Surakousios tria, z, x, ps; hout�s epl�r�th�san ta 24 stoicheia." class="grk"
+  >&#x3A4;&#x3BF;&#x3C4;&#x3B5; &#x1F41;
+  &#x3A0;&#x3B1;&#x3BB;&#x3B1;&#x3BC;&#x3B7;&#x3B4;&#x3B7;&#x3C2;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B5; &#x3C4;&#x3B1; &#x3B9;&#x3C2;
+  &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3B1;&#x3BB;&#x3C6;&#x3B1;&#x3B2;&#x3B7;&#x3C4;&#x3BF;&#x3C5;, &#x3B1;,
+  &#x3B2;, &#x3B3;, &#x3B4;, &#x3B5;, &#x3B9;, &#x3BA;, &#x3BB;, &#x3BC;,
+  &#x3BD;, &#x3BF;, &#x3C0;, &#x3C1;, &#x3C2;, &#x3C4;, &#x3C5;&#x387;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B5;&#x3B8;&#x3B7;&#x3BA;&#x3B5;
+  &#x3B4;&#x3B5; &#x39A;&#x3B1;&#x3B4;&#x3BC;&#x3BF;&#x3C2; &#x1F41;
+  &#x39C;&#x3B9;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3C2;
+  &#x1F11;&#x3C4;&#x3B5;&#x3C1;&#x3B1;
+  &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C1;&#x3B9;&#x3B1;, &#x3B8;, &#x3C6;,
+  &#x3C7;&mdash;&#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3A3;&#x3B9;&#x3BC;&#x3C9;&#x3BD;&#x3B9;&#x3B4;&#x3B7;&#x3C2; &#x1F41;
+  &#x39A;&#x3B5;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B5;&#x3B8;&#x3B7;&#x3BA;&#x3B5;
+  &#x3B4;&#x3C5;&#x3BF;, &#x3B7; &#x3BA;&#x3B1;&#x3B9; &#x3C9;.
+  &#x395;&#x3C0;&#x3B9;&#x3C7;&#x3B1;&#x3C1;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B4;&#x3B5; &#x1F41;
+  &#x3A3;&#x3C5;&#x3C1;&#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C1;&#x3B9;&#x3B1;, &#x3B6;, &#x3BE;, &#x3C8;&#x387;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9;&#x3C2;
+  &#x3B5;&#x3C0;&#x3BB;&#x3B7;&#x3C1;&#x3C9;&#x3B8;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B1; &#x3BA;&#x3B4;
+  &#x3C3;&#x3C4;&#x3BF;&#x3B9;&#x3C7;&#x3B5;&#x3B9;&#x3B1;.</span> Eusebii
+  Chron. p. 33. l. 13.</p>
+
+  <p><a name="footnote522" href="#footnotetag522">[522]</a> <span title="Ou gar monon para tois allois Ell�sin �mel�the ta peri t�s anagraph�i, all' oude para tois Ath�naiois, hous autochthonas einai legousi, kai paideias epimeleis, ouden toiouton heurisketai genomenon." class="grk"
+  >&#x39F;&#x3C5; &#x3B3;&#x3B1;&#x3C1; &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x395;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B7;&#x3BC;&#x3B5;&#x3BB;&#x3B7;&#x3B8;&#x3B5; &#x3C4;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x3B9;,
+  &#x3B1;&#x3BB;&#x3BB;' &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;,
+  &#x1F41;&#x3C5;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C7;&#x3B8;&#x3BF;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BC;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3C2;,
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B9;&#x3C3;&#x3BA;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  Josephus contra Apion. l. 1. p. 439. Their historians were but little
+  before the war with the Persians: doctrina vero <i>temporum</i> adhuc
+  longe recentior&mdash;hinc tenebr� superioribus s�culis, hinc fabul�.
+  Marsham. Chron. Canon. p. 14.</p>
+
+  <p><a name="footnote523" href="#footnotetag523">[523]</a> 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.</p>
+
+  <p><a name="footnote524" href="#footnotetag524">[524]</a> See Diodorus
+  above. p. 19, 20.</p>
+
+  <p><a name="footnote525" href="#footnotetag525">[525]</a> <span
+  title="&mdash;Tis ou par' aut�n sungraphe�n mathoi rhadi�s, hoti m�den bebai�s eidotes sunegraphon, all' h�s hekastoi peri t�n pragmat�n eikazointo; pleion goun dia t�n bibli�n all�lous elenchousi, kai enanti�tata peri t�n aut�n legein ouk oknousi&mdash;ktl;" class="grk"
+  >&mdash;&#x3A4;&#x3B9;&#x3C2; &#x3BF;&#x3C5; &#x3C0;&#x3B1;&#x3C1;'
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C5;&#x3B3;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3B9;
+  &#x1FE5;&#x3B1;&#x3B4;&#x3B9;&#x3C9;&#x3C2;, &#x1F41;&#x3C4;&#x3B9;
+  &#x3BC;&#x3B7;&#x3B4;&#x3B5;&#x3BD;
+  &#x3B2;&#x3B5;&#x3B2;&#x3B1;&#x3B9;&#x3C9;&#x3C2;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B5;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3BF;&#x3BD;,
+  &#x3B1;&#x3BB;&#x3BB;' &#x1F61;&#x3C2;
+  &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3B9;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3B1;&#x3B3;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BA;&#x3B1;&#x3B6;&#x3BF;&#x3B9;&#x3BD;&#x3C4;&#x3BF;&#x387;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3BF;&#x3BD; &#x3B3;&#x3BF;&#x3C5;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B2;&#x3B9;&#x3B2;&#x3BB;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BB;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3C7;&#x3BF;&#x3C5;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3C9;&#x3C4;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3BD; &#x3BF;&#x3C5;&#x3BA;
+  &#x3BF;&#x3BA;&#x3BD;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&mdash;&#x3BA;&#x3C4;&#x3BB;&#x387;</span>
+  Josephus contra Apion. vol. 2. l. 1. c. 3. p. 439.</p>
+
+  <p><span title="Homoi�s de tout�i (Ephor�i) Kallisthen�s kai Theopompos kata t�n h�likian gegonotes apest�san t�n palai�n muth�n; h�meis de t�n enantian toutois krisin echontes, kai ton ek t�s anagraph�s ponon hupostantes, t�n pasan epimeleian epo�sametha t�s archaiologias." class="grk"
+  >&#x1F49;&#x3BC;&#x3BF;&#x3B9;&#x3C9;&#x3C2; &#x3B4;&#x3B5;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x1FF3;
+  (&#x395;&#x3C6;&#x3BF;&#x3C1;&#x1FF3;)
+  &#x39A;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3B7;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x398;&#x3B5;&#x3BF;&#x3C0;&#x3BF;&#x3BC;&#x3C0;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BA;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3BF;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B1;&#x3C0;&#x3B5;&#x3C3;&#x3C4;&#x3B7;&#x3C3;&#x3B1;&#x3BD;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3BC;&#x3C5;&#x3B8;&#x3C9;&#x3BD;&#x387;
+  &#x1F21;&#x3BC;&#x3B5;&#x3B9;&#x3C2; &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B5;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3C1;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B5;&#x3BA; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BD;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;&#x3BF;&#x3C3;&#x3C4;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3C4;&#x3B7;&#x3BD; &#x3C0;&#x3B1;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BC;&#x3B5;&#x3BB;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B5;&#x3C0;&#x3BF;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3B5;&#x3B8;&#x3B1;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3C2;.</span>
+  Diod. l. 4. p. 209.</p>
+
+  <p><a name="footnote526" href="#footnotetag526">[526]</a> Plutarch de
+  Audiendis Poetis.</p>
+
+  <p>See Strabo's Apology for Fable. l. 1. p. 35, 36.</p>
+
+  <p><a name="footnote527" href="#footnotetag527">[527]</a> <span
+  title="Pl�n ge de hoti ouk akrib� ex�tast�n chr� einai t�n huper tou Theiou ek palaiou memutheumen�n." class="grk"
+  >&#x3A0;&#x3BB;&#x3B7;&#x3BD; &#x3B3;&#x3B5; &#x3B4;&#x3B5;
+  &#x1F41;&#x3C4;&#x3B9; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B9;&#x3B2;&#x3B7;
+  &#x3B5;&#x3BE;&#x3B7;&#x3C4;&#x3B1;&#x3C3;&#x3C4;&#x3B7;&#x3BD;
+  &#x3C7;&#x3C1;&#x3B7; &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x1F51;&#x3C0;&#x3B5;&#x3C1; &#x3C4;&#x3BF;&#x3C5;
+  &#x398;&#x3B5;&#x3B9;&#x3BF;&#x3C5; &#x3B5;&#x3BA;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B5;&#x3BC;&#x3C5;&#x3B8;&#x3B5;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;.</span>
+  Arrian. Expedit. Alexandri. l. 5.</p>
+
+  <p>Herodotus puts these remarkable words into the mouth of
+  Darius&mdash;<span title="Entha gar ti dei pseudos legesthai, legesth�; tou gar autou glichometha, hoi te pseudomenoi, kai hoi t�i al�th�i� diachre�menoi." class="grk"
+  >&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3B9;
+  &#x3B4;&#x3B5;&#x3B9; &#x3C8;&#x3B5;&#x3C5;&#x3B4;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C3;&#x3B8;&#x3C9;&#x387;
+  &#x3C4;&#x3BF;&#x3C5; &#x3B3;&#x3B1;&#x3C1;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;
+  &#x3B3;&#x3BB;&#x3B9;&#x3C7;&#x3BF;&#x3BC;&#x3B5;&#x3B8;&#x3B1;,
+  &#x1F41;&#x3B9; &#x3C4;&#x3B5;
+  &#x3C8;&#x3B5;&#x3C5;&#x3B4;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F41;&#x3B9; &#x3C4;&#x1FC3;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B7;&#x3B9;&#x3B7;
+  &#x3B4;&#x3B9;&#x3B1;&#x3C7;&#x3C1;&#x3B5;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;.</span>
+  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: <span title="Polla ton H�rodoton elenchei (Maneth�n) t�n Aiguptiak�n hup' agnoias epseusmenon." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B1; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F29;&#x3C1;&#x3BF;&#x3B4;&#x3BF;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3C7;&#x3B5;&#x3B9;
+  (&#x39C;&#x3B1;&#x3BD;&#x3B5;&#x3B8;&#x3C9;&#x3BD;) &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3B1;&#x3BA;&#x3C9;&#x3BD;
+  &#x1F51;&#x3C0;' &#x3B1;&#x3B3;&#x3BD;&#x3BF;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C8;&#x3B5;&#x3C5;&#x3C3;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  Josephus cont. Ap. l. 1. c. 14. p. 444.</p>
+
+  <p><a name="footnote528" href="#footnotetag528">[528]</a> <span
+  title="Tarsos epis�motat� polis Kilikias&mdash;esti d' apoikos Argei�n." class="grk"
+  >&#x3A4;&#x3B1;&#x3C1;&#x3C3;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C3;&#x3B7;&#x3BC;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x39A;&#x3B9;&#x3BB;&#x3B9;&#x3BA;&#x3B9;&#x3B1;&#x3C2;&mdash;&#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;' &#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x391;&#x3C1;&#x3B3;&#x3B5;&#x3B9;&#x3C9;&#x3BD;.</span> Steph.
+  Byzantinus, and Strabo. l. 16. p. 1089.</p>
+
+  <p><a name="footnote529" href="#footnotetag529">[529]</a> <span
+  title="�nomastai d' apo tou p�lou." class="grk"
+  >&#x3A9;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3B1;&#x3B9; &#x3B4;'
+  &#x3B1;&#x3C0;&#x3BF; &#x3C4;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B7;&#x3BB;&#x3BF;&#x3C5;.</span> Strabo. l. 17. p. 1155.</p>
+
+  <p>According to Marcellinus, it was built by Peleus of Thessaly. l. 22.
+  c. 16. p. 264.</p>
+
+  <p><a name="footnote530" href="#footnotetag530">[530]</a> Diodorus. l. 5.
+  p. 328.</p>
+
+  <p><a name="footnote531" href="#footnotetag531">[531]</a> Diodorus. l. 5.
+  p. 328. built by Actis.</p>
+
+  <p><a name="footnote532" href="#footnotetag532">[532]</a> Apollodorus. l.
+  2. p. 62. Clemens. l. 1. Strom. p. 383. from Aristippus.</p>
+
+  <p><a name="footnote533" href="#footnotetag533">[533]</a> See Josephus
+  contra Apion. l. 1. c. 3. p. 439.</p>
+
+  <p><a name="footnote534" href="#footnotetag534">[534]</a> <span
+  title="Hoi gar Hell�n�n logoi polloi kai geloioi, h�s emoi phainontai." class="grk"
+  >&#x1F49;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B3;&#x3B5;&#x3BB;&#x3BF;&#x3B9;&#x3BF;&#x3B9;, &#x1F61;&#x3C2;
+  &#x3B5;&#x3BC;&#x3BF;&#x3B9;
+  &#x3C6;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;.</span>
+  Apud Jamblichum&mdash;See notes. p. 295.</p>
+
+  <p><a name="footnote535" href="#footnotetag535">[535]</a> <span
+  title="Polun autoi ep�gon tuphon, h�s m� rhadi�s tina sunorain ta kat' al�theian genomena." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3C5;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3B5;&#x3C0;&#x3B7;&#x3B3;&#x3BF;&#x3BD;
+  &#x3C4;&#x3C5;&#x3C6;&#x3BF;&#x3BD;, &#x1F61;&#x3C2; &#x3BC;&#x3B7;
+  &#x1FE5;&#x3B1;&#x3B4;&#x3B9;&#x3C9;&#x3C2; &#x3C4;&#x3B9;&#x3BD;&#x3B1;
+  &#x3C3;&#x3C5;&#x3BD;&#x3BF;&#x3C1;&#x1FB3;&#x3BD; &#x3C4;&#x3B1;
+  &#x3BA;&#x3B1;&#x3C4;'
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B1;.</span> He
+  therefore did not apply to Grecian learning&mdash;<span title="Ou t�n par' Hell�si, diaph�nos gar aut� kai philoneikoteron hup' eni�n mallon, � pros al�theian suntetheisa." class="grk"
+  >&#x39F;&#x3C5; &#x3C4;&#x3B7;&#x3BD; &#x3C0;&#x3B1;&#x3C1;'
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;,
+  &#x3B4;&#x3B9;&#x3B1;&#x3C6;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B1;&#x3C1; &#x3B1;&#x3C5;&#x3C4;&#x3B7; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3BD;&#x3B5;&#x3B9;&#x3BA;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x1F51;&#x3C0;' &#x3B5;&#x3BD;&#x3B9;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3BD;, &#x3B7;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C3;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3B8;&#x3B5;&#x3B9;&#x3C3;&#x3B1;.</span>
+  Philo apud Euseb. P. E. l. 1. c. ix. p. 32.</p>
+
+  <p>See the same writer of their love of allegory. p. 32.</p>
+
+  <p><a name="footnote536" href="#footnotetag536">[536]</a> <span
+  title="Plat�n ouk arneitai ta kallista eis philosophian para t�n barbar�n emporeuesthai." class="grk"
+  >&#x3A0;&#x3BB;&#x3B1;&#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B1;&#x3C1;&#x3BD;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x3C4;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;
+  &#x3B5;&#x3B9;&#x3C2;
+  &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C3;&#x3BF;&#x3C6;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3C9;&#x3BD;
+  &#x3B5;&#x3BC;&#x3C0;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;.</span>
+  Clemens Alexand. Strom. l. 1. p. 355.</p>
+
+  <p><span title="&mdash;Kleptas t�s barbarou philosophias Hell�nas." class="grk"
+  >&mdash;&#x39A;&#x3BB;&#x3B5;&#x3C0;&#x3C4;&#x3B1;&#x3C2;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3B2;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C3;&#x3BF;&#x3C6;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B1;&#x3C2;.</span> Clemens
+  Alexand. Strom. l. 2. p. 428.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote537" href="#footnotetag537">[537]</a> <span
+  title="Phusei gar Hell�nes eisi neotropoi, kai attontes pherontai pantach�, ouden echontes herma en heautois, oud' oper dex�ntai para tin�n diaphulattontes; alla kai touto oxe�s aphentes panta kata t�n astaton heuresilogian metaplattousi. Barbaroi de monimoi tois �thesin ontes, kai tois logois bebai�s tois autois emmenousi." class="grk"
+  >&#x3A6;&#x3C5;&#x3C3;&#x3B5;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;
+  &#x3BD;&#x3B5;&#x3BF;&#x3C4;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C4;&#x3C4;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3C7;&#x3B7;,
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x1F11;&#x3C1;&#x3BC;&#x3B1; &#x3B5;&#x3BD;
+  &#x1F11;&#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;,
+  &#x3BF;&#x3C5;&#x3B4;' &#x3BF;&#x3C0;&#x3B5;&#x3C1;
+  &#x3B4;&#x3B5;&#x3BE;&#x3C9;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3B9;&#x3BD;&#x3C9;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3C6;&#x3C5;&#x3BB;&#x3B1;&#x3C4;&#x3C4;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;&#x387;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF; &#x3BF;&#x3BE;&#x3B5;&#x3C9;&#x3C2;
+  &#x3B1;&#x3C6;&#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B1; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B1;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B5;&#x3C3;&#x3B9;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3C0;&#x3BB;&#x3B1;&#x3C4;&#x3C4;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.
+  &#x392;&#x3B1;&#x3C1;&#x3B2;&#x3B1;&#x3C1;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BC;&#x3BF;&#x3BD;&#x3B9;&#x3BC;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3B7;&#x3B8;&#x3B5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B2;&#x3B5;&#x3B2;&#x3B1;&#x3B9;&#x3C9;&#x3C2;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3BC;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span>
+  Jamblichus. sect. 7. c. 5. p. 155.</p>
+
+  <p><a name="footnote538" href="#footnotetag538">[538]</a> <span
+  title="Dox�s gar ken�s kai mataiou pantes houtoi erasthentes, oute autoi to al�thes egn�san, oute men allous epi t�n al�theian proetrepsanto." class="grk"
+  >&#x394;&#x3BF;&#x3BE;&#x3B7;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3BA;&#x3B5;&#x3BD;&#x3B7;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x1F41;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3B5;&#x3C1;&#x3B1;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3C4;&#x3BF; &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3C2;
+  &#x3B5;&#x3B3;&#x3BD;&#x3C9;&#x3C3;&#x3B1;&#x3BD;,
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C5;&#x3C2; &#x3B5;&#x3C0;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B5;&#x3C4;&#x3C1;&#x3B5;&#x3C8;&#x3B1;&#x3BD;&#x3C4;&#x3BF;.</span>
+  Theophilus ad Autol. l. 3. p. 382.</p>
+
+  <p><a name="footnote539" href="#footnotetag539">[539]</a> <span
+  title="Par' h�min de t�s kenodoxias ho himeros ouk esti; dogmat�n de poikiliais ou katachr�metha." class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;' &#x1F21;&#x3BC;&#x3B9;&#x3BD; &#x3B4;&#x3B5;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3BA;&#x3B5;&#x3BD;&#x3BF;&#x3B4;&#x3BF;&#x3BE;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F41; &#x1F31;&#x3BC;&#x3B5;&#x3C1;&#x3BF;&#x3C2;
+  &#x3BF;&#x3C5;&#x3BA; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x387;
+  &#x3B4;&#x3BF;&#x3B3;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD; &#x3B4;&#x3B5;
+  &#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3B9;&#x3BB;&#x3B9;&#x3B1;&#x3B9;&#x3C2;
+  &#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3C7;&#x3C1;&#x3C9;&#x3BC;&#x3B5;&#x3B8;&#x3B1;.</span>
+  Tatianus contra Gr�cos, p. 269.</p>
+
+  <p><a name="footnote540" href="#footnotetag540">[540]</a> <span
+  title="Tous men Sakas, tous de Massagetas ekaloun, ouk echontes akrib�s legein peri aut�n ouden, kaiper pros Massagetas ton Kurou polemon historountes; alla oute peri tout�n oudeis �krib�to pros al�theian ouden, oute ta palaia t�n Pers�n, oute t�n M�dik�n, � Suriak�n, es pistin aphikneito megal�n dia t�n t�n sungraphe�n haplot�ta kai t�n philomuthian. Hor�ntes gar tous phaner�s muthographous eudokimountas, ��th�san kai autous parexesthai t�n graph�n h�deian, ean en historias sch�mati leg�sin, ha m�depote eidon, m�te �kousan, � ou para ge eidot�n skopountes; di auto de monon touta, hoti akroasin h�deian echei, kai thaumast�n. Radi�s d' an tis H�siod�i kai Hom�r�i pisteuseien H�r�ologousi, kai tois tragikois Poi�tais, � Kt�siai te kai H�rodot�i, kai Hellanik�i, kai allois toioutois. Oude tois peri Alexandrou de sungrapsasin rhadion pisteuein tois pollois; kai gar hout� rhadiourgousi dia te t�n doxan Alexandrou, kai dia to t�n strateian pros tas eschatias gegonenai t�s Asias porr� aph' h�m�n; to d� porr� duselenkton." class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C2; &#x3BC;&#x3B5;&#x3BD;
+  &#x3A3;&#x3B1;&#x3BA;&#x3B1;&#x3C2;, &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B4;&#x3B5;
+  &#x39C;&#x3B1;&#x3C3;&#x3C3;&#x3B1;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;, &#x3BF;&#x3C5;&#x3BA;
+  &#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B9;&#x3B2;&#x3C9;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3BD; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;&#x3C0;&#x3B5;&#x3C1; &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x39C;&#x3B1;&#x3C3;&#x3C3;&#x3B1;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3C2;
+  &#x3C4;&#x3BF;&#x3BD; &#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3BC;&#x3BF;&#x3BD;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;&#x387;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3BF;&#x3C5;&#x3C4;&#x3B5;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3B9;&#x3C2;
+  &#x3B7;&#x3BA;&#x3C1;&#x3B9;&#x3B2;&#x3C9;&#x3C4;&#x3BF;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;, &#x3BF;&#x3C5;&#x3C4;&#x3B5;
+  &#x3C4;&#x3B1; &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3C9;&#x3BD;,
+  &#x3BF;&#x3C5;&#x3C4;&#x3B5; &#x3C4;&#x3C9;&#x3BD;
+  &#x39C;&#x3B7;&#x3B4;&#x3B9;&#x3BA;&#x3C9;&#x3BD;, &#x3B7;
+  &#x3A3;&#x3C5;&#x3C1;&#x3B9;&#x3B1;&#x3BA;&#x3C9;&#x3BD;, &#x3B5;&#x3C2;
+  &#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C6;&#x3B9;&#x3BA;&#x3BD;&#x3B5;&#x3B9;&#x3C4;&#x3BF;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B7;&#x3BD; &#x3B4;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C5;&#x3B3;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3C9;&#x3BD;
+  &#x1F01;&#x3C0;&#x3BB;&#x3BF;&#x3C4;&#x3B7;&#x3C4;&#x3B1;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3BC;&#x3C5;&#x3B8;&#x3B9;&#x3B1;&#x3BD;.
+  &#x1F49;&#x3C1;&#x3C9;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3C1;&#x3C9;&#x3C2;
+  &#x3BC;&#x3C5;&#x3B8;&#x3BF;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C5;&#x3B4;&#x3BF;&#x3BA;&#x3B9;&#x3BC;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;&#x3C2;,
+  &#x3C9;&#x3B7;&#x3B8;&#x3B7;&#x3C3;&#x3B1;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3BE;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x3BD;
+  &#x1F21;&#x3B4;&#x3B5;&#x3B9;&#x3B1;&#x3BD;, &#x3B5;&#x3B1;&#x3BD;
+  &#x3B5;&#x3BD; &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C3;&#x3C7;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3C9;&#x3C3;&#x3B9;&#x3BD;, &#x1F01;
+  &#x3BC;&#x3B7;&#x3B4;&#x3B5;&#x3C0;&#x3BF;&#x3C4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3BD;, &#x3BC;&#x3B7;&#x3C4;&#x3B5;
+  &#x3B7;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3BD;, &#x3B7; &#x3BF;&#x3C5;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3B3;&#x3B5;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;&#x387;
+  &#x3B4;&#x3B9; &#x3B1;&#x3C5;&#x3C4;&#x3BF; &#x3B4;&#x3B5;
+  &#x3BC;&#x3BF;&#x3BD;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3B1;,
+  &#x1F41;&#x3C4;&#x3B9;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F21;&#x3B4;&#x3B5;&#x3B9;&#x3B1;&#x3BD; &#x3B5;&#x3C7;&#x3B5;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3B7;&#x3BD;.
+  &#x3A1;&#x3B1;&#x3B4;&#x3B9;&#x3C9;&#x3C2; &#x3B4;' &#x3B1;&#x3BD;
+  &#x3C4;&#x3B9;&#x3C2; &#x1F29;&#x3C3;&#x3B9;&#x3BF;&#x3B4;&#x1FF3;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F49;&#x3BC;&#x3B7;&#x3C1;&#x1FF3;
+  &#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B5;&#x3C5;&#x3C3;&#x3B5;&#x3B9;&#x3B5;&#x3BD;
+  &#x1F29;&#x3C1;&#x3C9;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3C1;&#x3B1;&#x3B3;&#x3B9;&#x3BA;&#x3BF;&#x3B9;&#x3C2;
+  &#x3A0;&#x3BF;&#x3B9;&#x3B7;&#x3C4;&#x3B1;&#x3B9;&#x3C2;, &#x3B7;
+  &#x39A;&#x3C4;&#x3B7;&#x3C3;&#x3B9;&#x1FB3; &#x3C4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C1;&#x3BF;&#x3B4;&#x3BF;&#x3C4;&#x1FF3;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B1;&#x3BD;&#x3B9;&#x3BA;&#x1FF3;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;.
+  &#x39F;&#x3C5;&#x3B4;&#x3B5; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x391;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3C5;
+  &#x3B4;&#x3B5;
+  &#x3C3;&#x3C5;&#x3B3;&#x3B3;&#x3C1;&#x3B1;&#x3C8;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x1FE5;&#x3B1;&#x3B4;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B9;&#x3C3;&#x3C4;&#x3B5;&#x3C5;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2;&#x387;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x1F41;&#x3C5;&#x3C4;&#x3C9;
+  &#x1FE5;&#x3B1;&#x3B4;&#x3B9;&#x3BF;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3B5; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B4;&#x3BF;&#x3BE;&#x3B1;&#x3BD;
+  &#x391;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3C5;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C7;&#x3B1;&#x3C4;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B7;&#x3C2; &#x391;&#x3C3;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3BF;&#x3C1;&#x3C1;&#x3C9; &#x3B1;&#x3C6;'
+  &#x1F21;&#x3BC;&#x3C9;&#x3BD;&#x387; &#x3C4;&#x3BF; &#x3B4;&#x3B7;
+  &#x3C0;&#x3BF;&#x3C1;&#x3C1;&#x3C9; <ins class="correction"
+  title="'&delta;&upsilon;&sigma;&epsilon;&lambda;&epsilon;&gamma;&tau;&omicron;&nu;' in original, no such word, amended to match Perseus E-Text"
+  >&#x3B4;&#x3C5;&#x3C3;&#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3BA;&#x3C4;&#x3BF;&#x3BD;</ins>.</span>
+  Strabo. l. 11. p. 774.</p>
+
+  <p>Gr�cis Historicis plerumque poetic� similem esse licentiam.
+  Quinctilianus. l. 11. c. 11.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i8">&mdash;quicquid Gr�cia mendax</p>
+      <p>Audet in Histori�. Juvenal.</p>
+    </div>
+  </div>
+  <p>Strabo of the antient Grecian historians: <span title="Dei de t�n palai�n histori�n akouein hout�s, h�s m� homologoumen�n sphodra. hoi gar ne�teroi pollakis nomizousi kai t' anantia legein." class="grk"
+  >&#x394;&#x3B5;&#x3B9; &#x3B4;&#x3B5; &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3C9;&#x3BD;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3B5;&#x3B9;&#x3BD;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9;&#x3C2;, &#x1F61;&#x3C2; &#x3BC;&#x3B7;
+  &#x1F41;&#x3BC;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C6;&#x3BF;&#x3B4;&#x3C1;&#x3B1;. &#x1F41;&#x3B9;
+  &#x3B3;&#x3B1;&#x3C1;
+  &#x3BD;&#x3B5;&#x3C9;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3BA;&#x3B9;&#x3C2;
+  &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;'
+  &#x3B1;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3BD;.</span> l. 8. p. 545.</p>
+
+  <p><span title="Pantes men gar hoi peri Alexandron to thaumaston anti t' al�thous apodechontai mallon." class="grk"
+  >&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x1F41;&#x3B9; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x391;&#x3BB;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;
+  &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C4;&#x3B9; &#x3C4;'
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B4;&#x3B5;&#x3C7;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3BD;.</span> Strabo. l. 15. p.
+  1022.</p>
+
+  <p><a name="footnote541" href="#footnotetag541">[541]</a> <span
+  title="&mdash;Alla hekastos hekast�i t' anantia legei pollakis; hopou de peri t�n horasthent�n hout� diapherontai, ti dei nomizein peri t�n ex ako�s." class="grk"
+  >&mdash;&#x391;&#x3BB;&#x3BB;&#x3B1;
+  &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3C2;
+  &#x1F11;&#x3BA;&#x3B1;&#x3C3;&#x3C4;&#x1FF3; &#x3C4;'
+  &#x3B1;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3B1;
+  &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3BA;&#x3B9;&#x3C2;&#x387;
+  &#x1F41;&#x3C0;&#x3BF;&#x3C5; &#x3B4;&#x3B5; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x1F41;&#x3C1;&#x3B1;&#x3C3;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9;
+  &#x3B4;&#x3B9;&#x3B1;&#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3C4;&#x3B9; &#x3B4;&#x3B5;&#x3B9;
+  &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3BE;
+  &#x3B1;&#x3BA;&#x3BF;&#x3B7;&#x3C2;.</span> Strabo. l. 15. p. 1006.</p>
+
+  <p>See also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of
+  Herodotus and other writers&mdash;<span title="Hekousi�s prokrinantes t�s al�theis to paradoxologein." class="grk"
+  >&#x1F19;&#x3BA;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3C9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3BA;&#x3C1;&#x3B9;&#x3BD;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x3B7;&#x3C2; &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B4;&#x3BF;&#x3BE;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B5;&#x3B9;&#x3BD;.</span></p>
+
+  <p><a name="footnote542" href="#footnotetag542">[542]</a> <span title="Ou thaumaston d' einai peri tou Hom�roi; kai gar tous eti ne�terous ekeinou polla agnoein, kai teratologein." class="grk"
+  >&#x39F;&#x3C5;
+  &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD; &#x3B4;'
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5; &#x1F49;&#x3BC;&#x3B7;&#x3C1;&#x3BF;&#x3B9;&#x387;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C4;&#x3B9;
+  &#x3BD;&#x3B5;&#x3C9;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;
+  &#x3B1;&#x3B3;&#x3BD;&#x3BF;&#x3B5;&#x3B9;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  <ins class="correction"
+  title="'-&lambda;&epsilon;&gamma;&epsilon;&iota;&nu;' in original, no such word, amended to match Perseus E-text"
+  >&#x3C4;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B5;&#x3B9;&#x3BD;</ins>.</span>
+  Strabo. l. 7. p. 458.</p>
+
+  <p><a name="footnote543" href="#footnotetag543">[543]</a> <span
+  title="Ph�mi oun Orphea kai Hom�ron kai H�siodon einai tous onomata kai genn� dontas tois hup' aut�n legomenois theois; marturei de kai H�rodotos&mdash;H�siodon gar kai Hom�ron h�liki�n tetrakosiois etesi doke� presbuterous emou genesthai, kai ou pleiosi. Houtoi de eisin, hoi poi�santes theogonian Hell�si, kai toisi theoisi tas ep�numias dontes, kai timas kai technas dielontes, kai eidea aut�n s�mainontes; hai de eikones mechri m�p� plastik� kai graphik�, kai andriantopoi�tik� �san, oude enomizonto." class="grk"
+  >&#x3A6;&#x3B7;&#x3BC;&#x3B9; &#x3BF;&#x3C5;&#x3BD;
+  &#x39F;&#x3C1;&#x3C6;&#x3B5;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F49;&#x3BC;&#x3B7;&#x3C1;&#x3BF;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C3;&#x3B9;&#x3BF;&#x3B4;&#x3BF;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B3;&#x3B5;&#x3BD;&#x3BD;&#x3B7;
+  &#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F51;&#x3C0;' &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3B9;&#x3C2;&#x387;
+  &#x3BC;&#x3B1;&#x3C1;&#x3C4;&#x3C5;&#x3C1;&#x3B5;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x1F29;&#x3C1;&#x3BF;&#x3B4;&#x3BF;&#x3C4;&#x3BF;&#x3C2;&mdash;&#x1F29;&#x3C3;&#x3B9;&#x3BF;&#x3B4;&#x3BF;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F49;&#x3BC;&#x3B7;&#x3C1;&#x3BF;&#x3BD;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BA;&#x3B9;&#x3B7;&#x3BD;
+  &#x3C4;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BA;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C4;&#x3B5;&#x3C3;&#x3B9; &#x3B4;&#x3BF;&#x3BA;&#x3B5;&#x3C9;
+  <ins class="correction"
+  title="'&tau;&rho;&epsilon;&sigma;&beta;&upsilon;&tau;&epsilon;&rho;&omicron;&upsilon;&sigmaf;' in original, obvious typo"
+  >&#x3C0;&#x3C1;&#x3B5;&#x3C3;&#x3B2;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3C2;</ins>
+  &#x3B5;&#x3BC;&#x3BF;&#x3C5;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3BF;&#x3C3;&#x3B9;.
+  &#x1F49;&#x3C5;&#x3C4;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;, &#x1F41;&#x3B9;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B8;&#x3B5;&#x3BF;&#x3B3;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C3;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BF;&#x3B9;&#x3C3;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C0;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B9;&#x3BC;&#x3B1;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B5;&#x3C7;&#x3BD;&#x3B1;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3B9;&#x3B4;&#x3B5;&#x3B1;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3B7;&#x3BC;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;&#x387;
+  &#x1F01;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B5;&#x3B9;&#x3BA;&#x3BF;&#x3BD;&#x3B5;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9; &#x3BC;&#x3B7;&#x3C0;&#x3C9;
+  &#x3C0;&#x3BB;&#x3B1;&#x3C3;&#x3C4;&#x3B9;&#x3BA;&#x3B7;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B9;&#x3BA;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B9;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C4;&#x3B9;&#x3BA;&#x3B7;
+  &#x3B7;&#x3C3;&#x3B1;&#x3BD;, &#x3BF;&#x3C5;&#x3B4;&#x3B5;
+  &#x3B5;&#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BD;&#x3C4;&#x3BF;.</span>
+  Athenagor� Legatio. p. 292. See Herodotus. l. 2. c. 53.</p>
+
+  <p><a name="footnote544" href="#footnotetag544">[544]</a> Pausanias. l.
+  10. p. 809. Clemens mentions <span title="Aguiea thur�ros t�i Herm�." class="grk"
+  >&#x391;&#x3B3;&#x3C5;&#x3B9;&#x3B5;&#x3B1;
+  &#x3B8;&#x3C5;&#x3C1;&#x3C9;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x1FF3;
+  &#x1F19;&#x3C1;&#x3BC;&#x3B7;.</span> Cohort. p. 44.</p>
+
+  <p><span title="Osa men adousin en t�i Prutanei�i, ph�n� men estin auton h� D�rik�." class="grk"
+  >&#x39F;&#x3C3;&#x3B1; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3BD;
+  &#x3C4;&#x1FF3;
+  &#x3A0;&#x3C1;&#x3C5;&#x3C4;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x1FF3;,
+  &#x3C6;&#x3C9;&#x3BD;&#x3B7; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F21; &#x394;&#x3C9;&#x3C1;&#x3B9;&#x3BA;&#x3B7;.</span> Pausanias. l.
+  5. p. 416.</p>
+
+  <p><a name="footnote545" href="#footnotetag545">[545]</a> Pausanias. l.
+  10. p. 828. of Pha�nnis and the Sibyls.</p>
+
+  <p><a name="footnote546" href="#footnotetag546">[546]</a> Pausanias. l.
+  10. p. 809. of Ph�mono� and antient hymns.</p>
+
+  <p><a name="footnote547" href="#footnotetag547">[547]</a> Pausanias. l.
+  10. p. 809, 810. <span title="�l�n" class="grk"
+  >&#x3A9;&#x3BB;&#x3B7;&#x3BD;</span>.</p>
+
+  <p><a name="footnote548" href="#footnotetag548">[548]</a> Jamblichus de
+  Mysteriis. Sect. vii. c. 5. p. 156.</p>
+
+  <p>In like manner in Samothracia, the ancient Orphic language was
+  obsolete, yet they retained it in their temple rites: <span
+  title="Esch�kasi d� palaian hidian dialekton hoi Autochthones (en Samothrak�i) h�s polla en tais thusiais mechri tou nun t�r�tai." class="grk"
+  >&#x395;&#x3C3;&#x3C7;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9; &#x3B4;&#x3B7;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3B1;&#x3BD;
+  &#x1F31;&#x3B4;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1;&#x3BB;&#x3B5;&#x3BA;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F41;&#x3B9;
+  &#x391;&#x3C5;&#x3C4;&#x3BF;&#x3C7;&#x3B8;&#x3BF;&#x3BD;&#x3B5;&#x3C2;
+  (&#x3B5;&#x3BD;
+  &#x3A3;&#x3B1;&#x3BC;&#x3BF;&#x3B8;&#x3C1;&#x3B1;&#x3BA;&#x1FC3;)
+  &#x1F21;&#x3C2; &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1; &#x3B5;&#x3BD;
+  &#x3C4;&#x3B1;&#x3B9;&#x3C2;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3B9;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9; &#x3C4;&#x3BF;&#x3C5;
+  &#x3BD;&#x3C5;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C1;&#x3B7;&#x3C4;&#x3B1;&#x3B9;.</span> Diodorus. l. 5.
+  p. 322.</p>
+
+  <p><a name="footnote549" href="#footnotetag549">[549]</a> Jamblichus de
+  Myster. sect. 7. c. 5. See notes. p. 295.</p>
+
+  <p><a name="footnote550" href="#footnotetag550">[550]</a> Clemens
+  Alexandrinus Strom. l. 5. p. 676.</p>
+
+  <p>Such was Arist�us Proconneisius: <span title="An�r go�s ei tis allos." class="grk"
+  >&#x391;&#x3BD;&#x3B7;&#x3C1; &#x3B3;&#x3BF;&#x3B7;&#x3C2; &#x3B5;&#x3B9;
+  &#x3C4;&#x3B9;&#x3C2; &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3C2;.</span> Strabo.
+  l. 13.</p>
+
+  <p><a name="footnote551" href="#footnotetag551">[551]</a> 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.</p>
+
+  <p><a name="footnote552" href="#footnotetag552">[552]</a> <span
+  title="Par' ois gar asunart�tos estin h� t�n Chron�n anagraph�, para toutois oude ta t�s historias al�theuein dunaton; ti gar to aition t�s en t�i graphein plan�s, ei m� to sunaptein ta m� al�th�." class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;' &#x3BF;&#x3B9;&#x3C2; &#x3B3;&#x3B1;&#x3C1;
+  &#x3B1;&#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3C1;&#x3C4;&#x3B7;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F21; &#x3C4;&#x3C9;&#x3BD;
+  &#x3A7;&#x3C1;&#x3BF;&#x3BD;&#x3C9;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;,
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5; &#x3C4;&#x3B1; &#x3C4;&#x3B7;&#x3C2;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3C5;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B4;&#x3C5;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3BD;&#x387; &#x3C4;&#x3B9;
+  &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3BF;
+  &#x3B1;&#x3B9;&#x3C4;&#x3B9;&#x3BF;&#x3BD; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B5;&#x3BD; &#x3C4;&#x1FF3;
+  &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C0;&#x3BB;&#x3B1;&#x3BD;&#x3B7;&#x3C2;, &#x3B5;&#x3B9; &#x3BC;&#x3B7;
+  &#x3C4;&#x3BF;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3C0;&#x3C4;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C4;&#x3B1; &#x3BC;&#x3B7; &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B7;.</span>
+  Tatianus. p. 269.</p>
+
+  <p><a name="footnote553" href="#footnotetag553">[553]</a> <span
+  title="Nun m�n opse pote eis Hell�nas h� t�n log�n par�lthe didaskalia to kai graph�." class="grk"
+  >&#x39D;&#x3C5;&#x3BD; &#x3BC;&#x3B7;&#x3BD; &#x3BF;&#x3C8;&#x3B5;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B5; &#x3B5;&#x3B9;&#x3C2;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B1;&#x3C2; &#x1F21;
+  &#x3C4;&#x3C9;&#x3BD; &#x3BB;&#x3BF;&#x3B3;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B7;&#x3BB;&#x3B8;&#x3B5;
+  &#x3B4;&#x3B9;&#x3B4;&#x3B1;&#x3C3;&#x3BA;&#x3B1;&#x3BB;&#x3B9;&#x3B1;
+  &#x3C4;&#x3BF; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;.</span> Clemens Alexand. Strom. l. 1.
+  p. 364.</p>
+
+  <p><a name="footnote554" href="#footnotetag554">[554]</a> <span
+  title="Hoi men oun archaiotat�n aut�n t�n chr�sin einai thelontes, para Phoinik�n kai Kadmou semnunontai mathein. Ou men oud' ep' ekeinou tou chronou dunaito tis an deixai s�zomen�n anagraph�n en hierois, out' en d�mosiois anath�masi." class="grk"
+  >&#x1F49;&#x3B9; &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C7;&#x3C1;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x39A;&#x3B1;&#x3B4;&#x3BC;&#x3BF;&#x3C5;
+  &#x3C3;&#x3B5;&#x3BC;&#x3BD;&#x3C5;&#x3BD;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B1;&#x3B8;&#x3B5;&#x3B9;&#x3BD;. &#x39F;&#x3C5;
+  &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3B4;' &#x3B5;&#x3C0;'
+  &#x3B5;&#x3BA;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3C5; &#x3C4;&#x3BF;&#x3C5;
+  &#x3C7;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;
+  &#x3B4;&#x3C5;&#x3BD;&#x3B1;&#x3B9;&#x3C4;&#x3BF; &#x3C4;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BD; &#x3B4;&#x3B5;&#x3B9;&#x3BE;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C9;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x3BD;
+  &#x3B5;&#x3BD; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3B9;&#x3C2;,
+  &#x3BF;&#x3C5;&#x3C4;' &#x3B5;&#x3BD;
+  &#x3B4;&#x3B7;&#x3BC;&#x3BF;&#x3C3;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B8;&#x3B7;&#x3BC;&#x3B1;&#x3C3;&#x3B9;.</span>
+  Joseph. cont. Apion. l. 1.</p>
+
+  <p><a name="footnote555" href="#footnotetag555">[555]</a> <span
+  title="T�n de t�s al�theias histori�n Hell�nes ou memn�ntai; pr�ton men dia to ne�sti autous t�n grammat�n t�s empeirias metochous gegen�sthai kai auton homologousi, phaskontes ta grammata heur�sthai, oi men apo Chaldai�n, hoi de par Aigupti�n, alloi d' an apo Phoinik�n. deuteron, oti eptaion, kai ptaiousi, peri theou m� poioumenoi t�n mneian, alla peri matai�n kai an�phel�n pragmat�n." class="grk"
+  >&#x3A4;&#x3C9;&#x3BD; &#x3B4;&#x3B5; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BB;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3C9;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2; &#x3BF;&#x3C5;
+  &#x3BC;&#x3B5;&#x3BC;&#x3BD;&#x3B7;&#x3BD;&#x3C4;&#x3B1;&#x3B9;&#x387;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF;
+  &#x3BD;&#x3B5;&#x3C9;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3B5;&#x3BC;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C4;&#x3BF;&#x3C7;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x1F41;&#x3BC;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;,
+  &#x3C6;&#x3B1;&#x3C3;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x3B1; &#x3B3;&#x3C1;&#x3B1;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;, &#x3BF;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BD; &#x3B1;&#x3C0;&#x3BF;
+  &#x3A7;&#x3B1;&#x3BB;&#x3B4;&#x3B1;&#x3B9;&#x3C9;&#x3BD;, &#x1F41;&#x3B9;
+  &#x3B4;&#x3B5; &#x3C0;&#x3B1;&#x3C1;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9; &#x3B4;' &#x3B1;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3C9;&#x3BD;.
+  &#x3B4;&#x3B5;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD;,
+  &#x3BF;&#x3C4;&#x3B9; &#x3B5;&#x3C0;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3C5;&#x3C3;&#x3B9;,
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3B8;&#x3B5;&#x3BF;&#x3C5; &#x3BC;&#x3B7;
+  &#x3C0;&#x3BF;&#x3B9;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD; &#x3BC;&#x3BD;&#x3B5;&#x3B9;&#x3B1;&#x3BD;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3BC;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3C9;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BD;&#x3C9;&#x3C6;&#x3B5;&#x3BB;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3B1;&#x3B3;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;.</span>
+  Theoph. ad Autol. l. 3. p. 400.</p>
+
+  <p>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 �ra. It is scarce
+  possible that he should have been so unknown to them if they had been
+  acquainted with letters.</p>
+
+  <p><a name="footnote556" href="#footnotetag556">[556]</a> Eusebius.
+  Chron. p. 24.</p>
+
+  <p><a name="footnote557" href="#footnotetag557">[557]</a> Eusebius.
+  Chron. p. 19. Syncellus. p. 148, 152.</p>
+
+  <p>The kings of Sicyon were taken from Castor Rhodius.</p>
+
+  <p><a name="footnote558" href="#footnotetag558">[558]</a> <span
+  title="Kai chr� ton nounech� sunienai kata pas�s akribeias, hoti kata t�n Hell�n�n paradosin oud' historias tis �n par' autois anagraph�; Kadmos gar&mdash;meta pollas geneas. kl." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C7;&#x3C1;&#x3B7; &#x3C4;&#x3BF;&#x3BD;
+  &#x3BD;&#x3BF;&#x3C5;&#x3BD;&#x3B5;&#x3C7;&#x3B7;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B9;&#x3B5;&#x3BD;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C0;&#x3B1;&#x3C3;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B9;&#x3B2;&#x3B5;&#x3B9;&#x3B1;&#x3C2;,
+  &#x1F41;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3C4;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B4;&#x3BF;&#x3C3;&#x3B9;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;'
+  &#x1F31;&#x3C3;&#x3C4;&#x3BF;&#x3C1;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C4;&#x3B9;&#x3C2; &#x3B7;&#x3BD; &#x3C0;&#x3B1;&#x3C1;'
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3B7;&#x387;
+  &#x39A;&#x3B1;&#x3B4;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B3;&#x3B1;&#x3C1;&mdash;&#x3BC;&#x3B5;&#x3C4;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3C2;
+  &#x3B3;&#x3B5;&#x3BD;&#x3B5;&#x3B1;&#x3C2;. &#x3BA;&#x3BB;.</span>
+  Tatianus Assyrius. p. 274.</p>
+
+  <p><a name="footnote559" href="#footnotetag559">[559]</a> Clemens
+  Alexand. l. 1. p. 352. and Diogenes Laertius, from Dic�archus, and
+  Heraclides.</p>
+
+  <p><a name="footnote560" href="#footnotetag560">[560]</a> Strabo. l. 17.
+  p. 1160.</p>
+
+  <p><a name="footnote561" href="#footnotetag561">[561]</a> �lian mentions,
+  that the Bull Onuphis was worshipped at a place in Egypt, which he could
+  not specify on account of its asperity. �lian de Animalibus. l. 12. c.
+  11.</p>
+
+  <p>Even Strabo omits some names, because they were too rough and
+  dissonant. <span title="Ou leg� de t�n ethn�n ta onomata ta palaia dia t�n adoxian, kai hama t�n atopian t�s ekphoras aut�n." class="grk"
+  >&#x39F;&#x3C5; &#x3BB;&#x3B5;&#x3B3;&#x3C9; &#x3B4;&#x3B5;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3B8;&#x3BD;&#x3C9;&#x3BD; &#x3C4;&#x3B1;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1; &#x3C4;&#x3B1;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3B1; &#x3B4;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B1;&#x3B4;&#x3BF;&#x3BE;&#x3B9;&#x3B1;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F01;&#x3BC;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3C4;&#x3BF;&#x3C0;&#x3B9;&#x3B1;&#x3BD; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B5;&#x3BA;&#x3C6;&#x3BF;&#x3C1;&#x3B1;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;.</span> l. 12. p. 1123.</p>
+
+  <p><a name="footnote562" href="#footnotetag562">[562]</a> <span
+  title="Meta tauta plan�n Hell�si aitiatai (ho Phil�n) leg�n, ou gar matai�s auta pollak�s diesteilametha, alla pros tas authis parekdochas t�n en tois pragmasin onomat�n; haper hoi Hell�nes agno�santes, all�s exedexanto, plan�thentes t�i amphiboliai t�n onomat�n" class="grk"
+  >&#x39C;&#x3B5;&#x3C4;&#x3B1; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3C0;&#x3BB;&#x3B1;&#x3BD;&#x3B7;&#x3BD;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3C3;&#x3B9;
+  &#x3B1;&#x3B9;&#x3C4;&#x3B9;&#x3B1;&#x3C4;&#x3B1;&#x3B9; (&#x1F41;
+  &#x3A6;&#x3B9;&#x3BB;&#x3C9;&#x3BD;) &#x3BB;&#x3B5;&#x3B3;&#x3C9;&#x3BD;,
+  &#x3BF;&#x3C5; &#x3B3;&#x3B1;&#x3C1;
+  &#x3BC;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3C9;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3BA;&#x3C9;&#x3C2;
+  &#x3B4;&#x3B9;&#x3B5;&#x3C3;&#x3C4;&#x3B5;&#x3B9;&#x3BB;&#x3B1;&#x3BC;&#x3B5;&#x3B8;&#x3B1;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1; &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B1;&#x3C2; &#x3B1;&#x3C5;&#x3B8;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3BA;&#x3B4;&#x3BF;&#x3C7;&#x3B1;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3B5;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3C1;&#x3B1;&#x3B3;&#x3BC;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;&#x387;
+  &#x1F01;&#x3C0;&#x3B5;&#x3C1; &#x1F41;&#x3B9;
+  &#x1F19;&#x3BB;&#x3BB;&#x3B7;&#x3BD;&#x3B5;&#x3C2;
+  &#x3B1;&#x3B3;&#x3BD;&#x3BF;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3B1;&#x3BB;&#x3BB;&#x3C9;&#x3C2;
+  &#x3B5;&#x3BE;&#x3B5;&#x3B4;&#x3B5;&#x3BE;&#x3B1;&#x3BD;&#x3C4;&#x3BF;,
+  &#x3C0;&#x3BB;&#x3B1;&#x3BD;&#x3B7;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x1FC3;
+  &#x3B1;&#x3BC;&#x3C6;&#x3B9;&#x3B2;&#x3BF;&#x3BB;&#x3B9;&#x1FB3;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;</span>. Philo
+  apud Eusebium. P. E. l. 1. c. x. p. 34.</p>
+
+  <p><a name="footnote563" href="#footnotetag563">[563]</a> Bozrah, a
+  citadel, they changed to <span title="bursa" class="grk"
+  >&#x3B2;&#x3C5;&#x3C1;&#x3C3;&#x3B1;</span>, 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 <span title="Aiantos akrot�rion" class="grk"
+  >&#x391;&#x3B9;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span>,
+  in the same sea. The antient frontier town of Egypt, Rhinocolura, they
+  derived from <span title="ris, rinos," class="grk">&#x3C1;&#x3B9;&#x3C2;,
+  &#x3C1;&#x3B9;&#x3BD;&#x3BF;&#x3C2;,</span> 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 <span title="n� ilus" class="grk"
+  >&#x3BD;&#x3B7; &#x3B9;&#x3BB;&#x3C5;&#x3C2;</span>: Gadeira quasi <span
+  title="G�s deira" class="grk">&#x393;&#x3B7;&#x3C2;
+  &#x3B4;&#x3B5;&#x3B9;&#x3C1;&#x3B1;</span>. Necus in Egypt and Ethiopia
+  signified a king: but such kings they have turned to <span title="nekuas" class="grk"
+  >&#x3BD;&#x3B5;&#x3BA;&#x3C5;&#x3B1;&#x3C2;</span>: and the city of
+  Necho, or Royal City, to <span title="Nikopolis" class="grk"
+  >&#x39D;&#x3B9;&#x3BA;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>
+  and <span title="Nekropolis" class="grk"
+  >&#x39D;&#x3B5;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>.</p>
+
+  <p>Lysimachus in his Egyptian history changed the name of Jerusalem to
+  <span title="Ierosula" class="grk"
+  >&#x399;&#x3B5;&#x3C1;&#x3BF;&#x3C3;&#x3C5;&#x3BB;&#x3B1;</span>: 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.</p>
+
+  <p><a name="footnote564" href="#footnotetag564">[564]</a> 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.</p>
+
+  <p><a name="footnote565" href="#footnotetag565">[565]</a> Ennii Annales.
+  l. 2.</p>
+
+  <p><a name="footnote566" href="#footnotetag566">[566]</a> Ennii Annales.
+  l. 1.</p>
+
+  <p><a name="footnote567" href="#footnotetag567">[567]</a> Apud Ennii
+  fragmenta.</p>
+
+  <p><a name="footnote568" href="#footnotetag568">[568]</a> Genesis. c. 10.
+  v. 5.</p>
+
+  <p><a name="footnote569" href="#footnotetag569">[569]</a> Strabo. l. 5.
+  p. 346.</p>
+
+  <p><a name="footnote570" href="#footnotetag570">[570]</a> Virgil. �n. l.
+  xi. v. 785.</p>
+
+  <p><a name="footnote571" href="#footnotetag571">[571]</a> Servius upon
+  the foregoing passage.</p>
+
+  <p><a name="footnote572" href="#footnotetag572">[572]</a> Cluver. Italia.
+  l. 2. p. 719.</p>
+
+  <p><a name="footnote573" href="#footnotetag573">[573]</a> Livy. l. 1. c.
+  49. Pompeius Festus.</p>
+
+  <p><a name="footnote574" href="#footnotetag574">[574]</a> Not far from
+  hence was a district called <i>Ager</i> Solonus. Sol-On is a compound of
+  the two most common names given to the Sun, to whom the place and waters
+  were sacred.</p>
+
+  <p><a name="footnote575" href="#footnotetag575">[575]</a> Dionysius
+  Halicarnassensis. l. 3.</p>
+
+  <p><a name="footnote576" href="#footnotetag576">[576]</a> Herodotus. l.
+  1. c. 138.</p>
+
+  <p><span title="Thuousi de kai hudati kai anemoisin (hoi Persai)" class="grk"
+  >&#x398;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BD;&#x3B5;&#x3BC;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  (&#x1F41;&#x3B9; &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;)</span>.
+  Herodotus. l. 1. c. 131.</p>
+
+  <p>Ridetis temporibus priscis Persas fluvium coluisse. Arnobius adversus
+  Gentes. l. 6. p. 196.</p>
+
+  <p><a name="footnote577" href="#footnotetag577">[577]</a> <span
+  title="Alloi potamous kai kr�nas, kai pant�n malista hoi Aiguptioi protetim�kasi, kai Theous anagoreuousi." class="grk"
+  >&#x391;&#x3BB;&#x3BB;&#x3BF;&#x3B9;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x1F41;&#x3B9;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B5;&#x3C4;&#x3B9;&#x3BC;&#x3B7;&#x3BA;&#x3B1;&#x3C3;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x398;&#x3B5;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span>
+  Athanasius adversus Gentes. p. 2.</p>
+
+  <p><span title="Aiguptioi hudati Thuousi; kaitoi men hapasi kainon tois Aiguptiois to hud�r." class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3B9;
+  &#x398;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x387;
+  &#x3BA;&#x3B1;&#x3B9;&#x3C4;&#x3BF;&#x3B9; &#x3BC;&#x3B5;&#x3BD;
+  &#x1F01;&#x3C0;&#x3B1;&#x3C3;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF; &#x1F51;&#x3B4;&#x3C9;&#x3C1;.</span> Lucian. Jupiter
+  Trag&#339;d. v. 2. p. 223. Edit. Salmurii.</p>
+
+  <p><a name="footnote578" href="#footnotetag578">[578]</a> Julius
+  Firmicus. p. 1.</p>
+
+  <p><a name="footnote579" href="#footnotetag579">[579]</a> Gruter.
+  Inscript. vol. 1. p. xciv.</p>
+
+  <p><a name="footnote580" href="#footnotetag580">[580]</a> Senec� Epist.
+  41.</p>
+
+  <p><a name="footnote581" href="#footnotetag581">[581]</a> Herodotus. l.
+  4. c. 181. The true name was probably Curene, or Curane.</p>
+
+  <p><a name="footnote582" href="#footnotetag582">[582]</a> Vitruvij
+  Architect. l. 8. p. 163.</p>
+
+  <p><a name="footnote583" href="#footnotetag583">[583]</a> Pliny. l. 4. c.
+  4. p. 192. Ovid. Metamorph. l. 2.</p>
+
+  <p><a name="footnote584" href="#footnotetag584">[584]</a> Pausanias. l.
+  2. p. 117. <span title="Esti ge d� kai Apoll�nos agalma pros t�i Peir�n�i, kai peribolos estin" class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B3;&#x3B5; &#x3B4;&#x3B7;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3BF;&#x3C2;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1; &#x3C0;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x1FC3; &#x3A0;&#x3B5;&#x3B9;&#x3C1;&#x3B7;&#x3BD;&#x1FC3;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B2;&#x3BF;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;</span>.</p>
+
+  <p>Pirene and Virene are the same name.</p>
+
+  <p><a name="footnote585" href="#footnotetag585">[585]</a> Pur, Pir, Phur,
+  Vir: all signify fire.</p>
+
+  <p><a name="footnote586" href="#footnotetag586">[586]</a> Diodorus
+  Siculus. l. 5. p. 312.</p>
+
+  <p><a name="footnote587" href="#footnotetag587">[587]</a> Diodorus
+  Siculus. l. xi. p. 17.</p>
+
+  <p><a name="footnote588" href="#footnotetag588">[588]</a> Strabo. l. 6.
+  p. 412.</p>
+
+  <p><a name="footnote589" href="#footnotetag589">[589]</a> 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.</p>
+
+  <p><a name="footnote590" href="#footnotetag590">[590]</a> <span
+  title="Apo taut�s ta emporia ta epi thalass�s mechri I�nisou polios esti tou Arabikou." class="grk"
+  >&#x391;&#x3C0;&#x3BF; &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;
+  &#x3C4;&#x3B1; &#x3B5;&#x3BC;&#x3C0;&#x3BF;&#x3C1;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B1; &#x3B5;&#x3C0;&#x3B9;
+  &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C3;&#x3C3;&#x3B7;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9;
+  &#x399;&#x3B7;&#x3BD;&#x3B9;&#x3C3;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x391;&#x3C1;&#x3B1;&#x3B2;&#x3B9;&#x3BA;&#x3BF;&#x3C5;.</span>
+  Herodotus. l. 3. c. 5.</p>
+
+  <p><a name="footnote591" href="#footnotetag591">[591]</a> <span
+  title="Tode metaxu I�nisou polios, kai Kasiou te oureos, kai t�s Serb�nidos limn�s, eon ouk oligon ch�rion, all' hoson epi treis h�meras hodon, anudron esti deinos." class="grk"
+  >&#x3A4;&#x3BF;&#x3B4;&#x3B5; &#x3BC;&#x3B5;&#x3C4;&#x3B1;&#x3BE;&#x3C5;
+  &#x399;&#x3B7;&#x3BD;&#x3B9;&#x3C3;&#x3BF;&#x3C5;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x39A;&#x3B1;&#x3C3;&#x3B9;&#x3BF;&#x3C5; &#x3C4;&#x3B5;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B5;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B7;&#x3C2;
+  &#x3A3;&#x3B5;&#x3C1;&#x3B2;&#x3C9;&#x3BD;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B9;&#x3BC;&#x3BD;&#x3B7;&#x3C2;, &#x3B5;&#x3BF;&#x3BD;
+  &#x3BF;&#x3C5;&#x3BA; &#x3BF;&#x3BB;&#x3B9;&#x3B3;&#x3BF;&#x3BD;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;, &#x3B1;&#x3BB;&#x3BB;'
+  &#x1F41;&#x3C3;&#x3BF;&#x3BD; &#x3B5;&#x3C0;&#x3B9;
+  &#x3C4;&#x3C1;&#x3B5;&#x3B9;&#x3C2;
+  &#x1F21;&#x3BC;&#x3B5;&#x3C1;&#x3B1;&#x3C2;
+  &#x1F41;&#x3B4;&#x3BF;&#x3BD;,
+  &#x3B1;&#x3BD;&#x3C5;&#x3B4;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5;&#x3B9;&#x3BD;&#x3BF;&#x3C2;.</span> Herodotus. ibidem.</p>
+
+  <p><a name="footnote592" href="#footnotetag592">[592]</a> 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: <span title="�n, h� estin H�lioupolis" class="grk"
+  >&#x3A9;&#x3BD;, &#x1F21; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C5;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>.
+  Exodus. c. 1. v. 11. This was also called Onium, and Hanes, the I�nisus
+  of Herodotus.</p>
+
+  <p><a name="footnote593" href="#footnotetag593">[593]</a> Isaiah. c. 30.
+  v. 4.</p>
+
+  <p><a name="footnote594" href="#footnotetag594">[594]</a> See
+  Observations upon the Antient History of Egypt. p. 124. p. 137.</p>
+
+  <p><a name="footnote595" href="#footnotetag595">[595]</a> D'Anville
+  Memoires sur l'Egypt. p. 114.</p>
+
+  <p><a name="footnote596" href="#footnotetag596">[596]</a> Travels. vol.
+  2. p. 107. It is by them expressed Ain el Cham, and appropriated to the
+  obelisk: but the meaning is plain.</p>
+
+  <p><a name="footnote597" href="#footnotetag597">[597]</a> Bochart. Geog.
+  Sacra. l. 1. c. 35. p. 638.</p>
+
+  <p><a name="footnote598" href="#footnotetag598">[598]</a> See page 72.
+  notes.</p>
+
+  <p><a name="footnote599" href="#footnotetag599">[599]</a> Dissertation of
+  the influence of opinion upon language, and of language upon opinion.
+  Sect. vi. p. 67. of the translation.</p>
+
+  <p><a name="footnote600" href="#footnotetag600">[600]</a> Scholia upon
+  Apollonius. l. 2. v. 297.</p>
+
+  <p><a name="footnote601" href="#footnotetag601">[601]</a> Strabo. l. 10.
+  p. 700.</p>
+
+  <p><a name="footnote602" href="#footnotetag602">[602]</a> Orphic Hymn.
+  4.</p>
+
+  <p><a name="footnote603" href="#footnotetag603">[603]</a> <span
+  title="Hoi Theologoi&mdash;eni ge t�i Phan�ti t�n d�miourgik�n aitian anumn�san" class="grk"
+  >&#x1F49;&#x3B9;
+  &#x398;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3BF;&#x3B9;&mdash;&#x3B5;&#x3BD;&#x3B9;
+  &#x3B3;&#x3B5; &#x3C4;&#x1FF3; &#x3A6;&#x3B1;&#x3BD;&#x3B7;&#x3C4;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3B4;&#x3B7;&#x3BC;&#x3B9;&#x3BF;&#x3C5;&#x3C1;&#x3B3;&#x3B9;&#x3BA;&#x3B7;&#x3BD;
+  &#x3B1;&#x3B9;&#x3C4;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C5;&#x3BC;&#x3BD;&#x3B7;&#x3C3;&#x3B1;&#x3BD;</span>.
+  Orphic Fragment. 8. from Proclus in Tim�um.</p>
+
+  <p><a name="footnote604" href="#footnotetag604">[604]</a> <span title="Su moi Zeus ho Phanaio, h�keis" class="grk"
+  >&#x3A3;&#x3C5; &#x3BC;&#x3BF;&#x3B9; &#x396;&#x3B5;&#x3C5;&#x3C2;
+  &#x1F41; &#x3A6;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;,
+  &#x1F21;&#x3BA;&#x3B5;&#x3B9;&#x3C2;</span>. Eurip. Rhesus. v. 355.</p>
+
+  <p><span title="Phanaios Apoll�n en Chiois" class="grk"
+  >&#x3A6;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD; &#x3B5;&#x3BD;
+  &#x3A7;&#x3B9;&#x3BF;&#x3B9;&#x3C2;</span>. Hesych.</p>
+
+  <p><a name="footnote605" href="#footnotetag605">[605]</a> Pliny. l. 2. c.
+  106. p. 120.</p>
+
+  <p><a name="footnote606" href="#footnotetag606">[606]</a> <span
+  title="Loutra te parechei to ch�rion therma, g�then automata anionta" class="grk"
+  >&#x39B;&#x3BF;&#x3C5;&#x3C4;&#x3C1;&#x3B1; &#x3C4;&#x3B5;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3C7;&#x3B5;&#x3B9; &#x3C4;&#x3BF;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1;, &#x3B3;&#x3B7;&#x3B8;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3B1;&#x3BD;&#x3B9;&#x3BF;&#x3BD;&#x3C4;&#x3B1;</span>. Josephi Antiq.
+  l. 18. c. 14.</p>
+
+  <p><a name="footnote607" href="#footnotetag607">[607]</a> Lucretius. l.
+  6.</p>
+
+  <p><a name="footnote608" href="#footnotetag608">[608]</a> Justin Martyr.
+  Cohort. p. 33.</p>
+
+  <p><a name="footnote609" href="#footnotetag609">[609]</a> Mount Albanus
+  was denominated Al-ban from its fountains and baths.</p>
+
+  <p><a name="footnote610" href="#footnotetag610">[610]</a> Strabo. l. 8.
+  p. 545.</p>
+
+  <p><a name="footnote611" href="#footnotetag611">[611]</a> Strabo. l. 4.
+  p. 290. Onesa signifies solis ignis, analogous to Hanes.</p>
+
+  <p><a name="footnote612" href="#footnotetag612">[612]</a> Strabo. l. 16.
+  p. 1072. see also l. 11. p. 779. and l. 12. p. 838. likewise Plutarch in
+  Artaxerxe.</p>
+
+  <p><a name="footnote613" href="#footnotetag613">[613]</a> Pausanias. l.
+  8. p. 678.</p>
+
+  <p><a name="footnote614" href="#footnotetag614">[614]</a> Horace. l. 1.
+  sat. 5. v. 97.</p>
+
+  <p><a name="footnote615" href="#footnotetag615">[615]</a> Pliny. l. 2. c.
+  110. p. 123.</p>
+
+  <p><a name="footnote616" href="#footnotetag616">[616]</a> Strabo. l. 6.
+  p. 430.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote617" href="#footnotetag617">[617]</a> Thucydides. l.
+  6. c. 2. p. 379.</p>
+
+  <p><a name="footnote618" href="#footnotetag618">[618]</a> Orphic
+  Fragment. vi. v. 19. from Proclus. p. 366.</p>
+
+  <p><span title="M�tis" class="grk"
+  >&#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2;</span>, divine wisdom, by which the
+  world was framed: esteemed the same as Phanes and Dionusus.</p>
+
+  <p><span title="Autos te ho Dionusos, kai Phan�s, kai �rikepaios" class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3C4;&#x3B5; &#x1F41;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3A6;&#x3B1;&#x3BD;&#x3B7;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x397;&#x3C1;&#x3B9;&#x3BA;&#x3B5;&#x3C0;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>.
+  Ibidem. p. 373.</p>
+
+  <p><span title="M�tis&mdash;herm�neuetai, Boul�. Ph�s, Z�odot�r" class="grk"
+  >&#x39C;&#x3B7;&#x3C4;&#x3B9;&#x3C2;&mdash;&#x1F11;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&#x3B5;&#x3C5;&#x3B5;&#x3C4;&#x3B1;&#x3B9;,
+  &#x392;&#x3BF;&#x3C5;&#x3BB;&#x3B7;. &#x3A6;&#x3C9;&#x3C2;,
+  &#x396;&#x3C9;&#x3BF;&#x3B4;&#x3BF;&#x3C4;&#x3B7;&#x3C1;</span>&mdash;from
+  Orpheus: Eusebij Chronicon. p. 4.</p>
+
+  <p><a name="footnote619" href="#footnotetag619">[619]</a> <span
+  title="Isidos entautha Hieron, kai agalma, kai epi t�s agoras Hermou&mdash;kai therma loutra" class="grk"
+  >&#x399;&#x3C3;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C5;&#x3B8;&#x3B1;
+  &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B1;&#x3C2;
+  &#x1F19;&#x3C1;&#x3BC;&#x3BF;&#x3C5;&mdash;&#x3BA;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1;
+  &#x3BB;&#x3BF;&#x3C5;&#x3C4;&#x3C1;&#x3B1;</span>. Pausan. l. 2. p.
+  190.</p>
+
+  <p><a name="footnote620" href="#footnotetag620">[620]</a> Pausanas. l. 4.
+  p. 287.</p>
+
+  <p><a name="footnote621" href="#footnotetag621">[621]</a> <span
+  title="Hoid' hud�r piontes, kathaper ho en Koloph�ni Hiereus tou Klariou. Hoide stomiois parakath�menoi, h�s hai en Delphois thespizousai. Hoid' ex hudat�n atmizomenoi, kathaper hai en Branchidais Proph�tides." class="grk"
+  >&#x1F49;&#x3B9;&#x3B4;' &#x1F51;&#x3B4;&#x3C9;&#x3C1;
+  &#x3C0;&#x3B9;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C0;&#x3B5;&#x3C1; &#x1F41; &#x3B5;&#x3BD;
+  &#x39A;&#x3BF;&#x3BB;&#x3BF;&#x3C6;&#x3C9;&#x3BD;&#x3B9;
+  &#x1F39;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2; &#x3C4;&#x3BF;&#x3C5;
+  &#x39A;&#x3BB;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3C5;.
+  &#x1F49;&#x3B9;&#x3B4;&#x3B5;
+  &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3BA;&#x3B1;&#x3B8;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;,
+  &#x1F61;&#x3C2; &#x1F01;&#x3B9; &#x3B5;&#x3BD;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B8;&#x3B5;&#x3C3;&#x3C0;&#x3B9;&#x3B6;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x3B9;.
+  &#x1F49;&#x3B9;&#x3B4;' &#x3B5;&#x3BE;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C4;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B8;&#x3B1;&#x3C0;&#x3B5;&#x3C1; &#x1F01;&#x3B9;
+  &#x3B5;&#x3BD;
+  &#x392;&#x3C1;&#x3B1;&#x3B3;&#x3C7;&#x3B9;&#x3B4;&#x3B1;&#x3B9;&#x3C2;
+  &#x3A0;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B9;&#x3B4;&#x3B5;&#x3C2;.</span>
+  Jamblichus de Mysterijs. sec. 3. c. xi. p. 72</p>
+
+  <p><a name="footnote622" href="#footnotetag622">[622]</a> <span
+  title="Tode en Koloph�ni manteion homologeitai para pasi dia hudatos chr�matizein; einai gar p�g�n en oik�i katagei�i, kai ap' aut�s piein t�n Proph�t�n." class="grk"
+  >&#x3A4;&#x3BF;&#x3B4;&#x3B5; &#x3B5;&#x3BD;
+  &#x39A;&#x3BF;&#x3BB;&#x3BF;&#x3C6;&#x3C9;&#x3BD;&#x3B9;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F41;&#x3BC;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C0;&#x3B1;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B1; &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C7;&#x3C1;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9;&#x3B6;&#x3B5;&#x3B9;&#x3BD;&#x387;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B7;&#x3BD; &#x3B5;&#x3BD;
+  &#x3BF;&#x3B9;&#x3BA;&#x1FF3;
+  &#x3BA;&#x3B1;&#x3C4;&#x3B1;&#x3B3;&#x3B5;&#x3B9;&#x1FF3;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3C0;' &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;
+  &#x3C0;&#x3B9;&#x3B5;&#x3B9;&#x3BD; &#x3C4;&#x3B7;&#x3BD;
+  &#x3A0;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3C4;&#x3B7;&#x3BD;.</span>
+  Jamblichus. ibid.</p>
+
+  <p><a name="footnote623" href="#footnotetag623">[623]</a> Pausanias. l.
+  8. p. 659. <span title="Anelontos tou en Koloph�ni kai Elegei�n poi�tai psuchrot�ta adousi." class="grk"
+  >&#x391;&#x3BD;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x3B5;&#x3BD;
+  &#x39A;&#x3BF;&#x3BB;&#x3BF;&#x3C6;&#x3C9;&#x3BD;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x395;&#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C4;&#x3B1;&#x3B9; <ins class="correction"
+  title="'&psi;&upsilon;&kappa;&rho;&omicron;&tau;&eta;&tau;&alpha;' in original, no such word"
+  >&#x3C8;&#x3C5;&#x3C7;&#x3C1;&#x3BF;&#x3C4;&#x3B7;&#x3C4;&#x3B1;</ins>
+  &#x3B1;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B9;.</span></p>
+
+  <p><a name="footnote624" href="#footnotetag624">[624]</a> Callimachus:
+  Hymn to Delos.</p>
+
+  <p>Strabo l. 10 p.742.</p>
+
+  <p><a name="footnote625" href="#footnotetag625">[625]</a> Pliny. l. 2. c.
+  106. p. 122.</p>
+
+  <p><a name="footnote626" href="#footnotetag626">[626]</a> Pliny
+  above.</p>
+
+  <p><span title="Hoti pur estin engus Phas�lidos en Lukiai athanaton, kai hoti aei kaietai epi petras, kai nukta, kai h�meran." class="grk"
+  >&#x1F49;&#x3C4;&#x3B9; &#x3C0;&#x3C5;&#x3C1;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3B5;&#x3B3;&#x3B3;&#x3C5;&#x3C2;
+  &#x3A6;&#x3B1;&#x3C3;&#x3B7;&#x3BB;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BD; &#x39B;&#x3C5;&#x3BA;&#x3B9;&#x1FB3;
+  &#x3B1;&#x3B8;&#x3B1;&#x3BD;&#x3B1;&#x3C4;&#x3BF;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F41;&#x3C4;&#x3B9; &#x3B1;&#x3B5;&#x3B9;
+  &#x3BA;&#x3B1;&#x3B9;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3B5;&#x3C0;&#x3B9;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3C5;&#x3BA;&#x3C4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F21;&#x3BC;&#x3B5;&#x3C1;&#x3B1;&#x3BD;.</span> Ctesias apud Photium.
+  clxxiii.</p>
+
+  <p><a name="footnote627" href="#footnotetag627">[627]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Pantes, hosoi Phoinikon edos peri pagnu nemontai" class="grk">&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2;, &#x1F41;&#x3C3;&#x3BF;&#x3B9; &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3BD; &#x3B5;&#x3B4;&#x3BF;&#x3C2; &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C0;&#x3B1;&#x3B3;&#x3BD;&#x3C5; &#x3BD;&#x3B5;&#x3BC;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9;</span>,</p>
+      <p><span title="Aipu te Massikutoio rhoon, b�mon ge Chimairas." class="grk">&#x391;&#x3B9;&#x3C0;&#x3C5; &#x3C4;&#x3B5; &#x39C;&#x3B1;&#x3C3;&#x3C3;&#x3B9;&#x3BA;&#x3C5;&#x3C4;&#x3BF;&#x3B9;&#x3BF; &#x1FE5;&#x3BF;&#x3BF;&#x3BD;, &#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3BD; &#x3B3;&#x3B5; &#x3A7;&#x3B9;&#x3BC;&#x3B1;&#x3B9;&#x3C1;&#x3B1;&#x3C2;.</span> Nonnus. l. 3.</p>
+    </div>
+  </div>
+  <p><a name="footnote628" href="#footnotetag628">[628]</a> Strabo. l. 12.
+  p. 812. For the purport of Gaius, domus vel cavitas. See Radicals. p.
+  122.</p>
+
+  <p><a name="footnote629" href="#footnotetag629">[629]</a> Patin�
+  Numismata Imperatorum. p. 180. l. 194.</p>
+
+  <p><a name="footnote630" href="#footnotetag630">[630]</a> 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.</p>
+
+  <p><a name="footnote631" href="#footnotetag631">[631]</a> <span
+  title="Paiones sebousi ton h�lion; agalma de h�liou Paionikon diskos brachus huper makrou xulou." class="grk"
+  >&#x3A0;&#x3B1;&#x3B9;&#x3BF;&#x3BD;&#x3B5;&#x3C2;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3BD;&#x387;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1; &#x3B4;&#x3B5;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;
+  &#x3A0;&#x3B1;&#x3B9;&#x3BF;&#x3BD;&#x3B9;&#x3BA;&#x3BF;&#x3BD; <ins
+  class="correction" title="'&delta;&iota;&sigma;&chi;&omicron;&sigmaf;' in original, no such word"
+  >&#x3B4;&#x3B9;&#x3C3;&#x3BA;&#x3BF;&#x3C2;</ins>
+  &#x3B2;&#x3C1;&#x3B1;&#x3C7;&#x3C5;&#x3C2; &#x1F51;&#x3C0;&#x3B5;&#x3C1;
+  &#x3BC;&#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C5;
+  &#x3BE;&#x3C5;&#x3BB;&#x3BF;&#x3C5;.</span> Maximus Tyrius. Dissert. 8.
+  p. 87.</p>
+
+  <p>Of the wealth of this people, and of their skill in music and
+  pharmacy; See Strabo. Epitom. l. vii.</p>
+
+  <p><a name="footnote632" href="#footnotetag632">[632]</a> Rufus Festus
+  Avienus, Descrip. Orbis. v. 1083.</p>
+
+  <p><a name="footnote633" href="#footnotetag633">[633]</a> Juliani Oratio
+  in Solem. Orat. 4. p. 150.</p>
+
+  <p><span title="Hier�ntai de autoi (Edess�noi) t�i the�i h�li�i; touton gar hoi epich�rioi sebousi, t�i Phoinik�n ph�n�i Elagabalon kalountes." class="grk"
+  >&#x1F39;&#x3B5;&#x3C1;&#x3C9;&#x3BD;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  (&#x395;&#x3B4;&#x3B5;&#x3C3;&#x3C3;&#x3B7;&#x3BD;&#x3BF;&#x3B9;)
+  &#x3C4;&#x1FF3; &#x3B8;&#x3B5;&#x1FF3;
+  &#x1F21;&#x3BB;&#x3B9;&#x1FF3;&#x387;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x1F41;&#x3B9;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3C3;&#x3B9;, &#x3C4;&#x1FC3;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3C9;&#x3BD;
+  &#x3C6;&#x3C9;&#x3BD;&#x1FC3;
+  &#x395;&#x3BB;&#x3B1;&#x3B3;&#x3B1;&#x3B2;&#x3B1;&#x3BB;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span>
+  Herodian. l. 3.</p>
+
+  <p><a name="footnote634" href="#footnotetag634">[634]</a> Edesseni
+  Urchoienses&mdash;Urhoe, ignis, lux, &amp;c. Theoph. Sigefredi Bayeri
+  Hist. Osrhoena. p. 4.</p>
+
+  <p><a name="footnote635" href="#footnotetag635">[635]</a> Ur-cho�
+  signifies Ori domus, vel templum; Solis �des.</p>
+
+  <p>Ur in Chaldea is, by Ptolemy, called Orchoe.</p>
+
+  <p><a name="footnote636" href="#footnotetag636">[636]</a> Etymologicum
+  magnum. The author adds: <span title="arsai gar to potisai" class="grk"
+  >&#x3B1;&#x3C1;&#x3C3;&#x3B1;&#x3B9; &#x3B3;&#x3B1;&#x3C1; &#x3C4;&#x3BF;
+  &#x3C0;&#x3BF;&#x3C4;&#x3B9;&#x3C3;&#x3B1;&#x3B9;</span>, as if it were
+  of Grecian original.</p>
+
+  <p><a name="footnote637" href="#footnotetag637">[637]</a> Marcellinus. l.
+  23. p. 287.</p>
+
+  <p><a name="footnote638" href="#footnotetag638">[638]</a> <span
+  title="Ars�n� limn�, h�n kai Th�nitin kalousi&mdash;esti de nitritis." class="grk"
+  >&#x391;&#x3C1;&#x3C3;&#x3B7;&#x3BD;&#x3B7;
+  &#x3BB;&#x3B9;&#x3BC;&#x3BD;&#x3B7;, &#x1F21;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x398;&#x3C9;&#x3BD;&#x3B9;&#x3C4;&#x3B9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&mdash;&#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5;
+  &#x3BD;&#x3B9;&#x3C4;&#x3C1;&#x3B9;&#x3C4;&#x3B9;&#x3C2;.</span> Strabo.
+  l. xi. p. 801.</p>
+
+  <p><a name="footnote639" href="#footnotetag639">[639]</a> <span
+  title="Pr�ton men ap' Arsino�s paratheonti t�n dexian �peiron therma pleiosin aulois ek petr�s hups�l�s eis thalattan di�theitai." class="grk"
+  >&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C0;' &#x391;&#x3C1;&#x3C3;&#x3B9;&#x3BD;&#x3BF;&#x3B7;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B8;&#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B9;
+  &#x3C4;&#x3B7;&#x3BD; &#x3B4;&#x3B5;&#x3BE;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B7;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3B1;
+  &#x3C0;&#x3BB;&#x3B5;&#x3B9;&#x3BF;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3BB;&#x3BF;&#x3B9;&#x3C2; &#x3B5;&#x3BA;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B7;&#x3C2;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3B7;&#x3C2; &#x3B5;&#x3B9;&#x3C2;
+  &#x3B8;&#x3B1;&#x3BB;&#x3B1;&#x3C4;&#x3C4;&#x3B1;&#x3BD;
+  &#x3B4;&#x3B9;&#x3B7;&#x3B8;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;.</span>
+  Agatharchides de Rubro mari. p. 54.</p>
+
+  <p><span title="Eita all�n polin Arsino�n; eita therm�n hudat�n ekbolas, pikr�n kai halmur�n." class="grk"
+  >&#x395;&#x3B9;&#x3C4;&#x3B1; &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BD;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BD;
+  &#x391;&#x3C1;&#x3C3;&#x3B9;&#x3BD;&#x3BF;&#x3B7;&#x3BD;&#x387;
+  &#x3B5;&#x3B9;&#x3C4;&#x3B1; &#x3B8;&#x3B5;&#x3C1;&#x3BC;&#x3C9;&#x3BD;
+  &#x1F51;&#x3B4;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3B5;&#x3BA;&#x3B2;&#x3BF;&#x3BB;&#x3B1;&#x3C2;,
+  &#x3C0;&#x3B9;&#x3BA;&#x3C1;&#x3C9;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F01;&#x3BB;&#x3BC;&#x3C5;&#x3C1;&#x3C9;&#x3BD;.</span> Strabo. l. 16.
+  p. 1114.]</p>
+
+  <p><a name="footnote640" href="#footnotetag640">[640]</a> Some make
+  Ephesus and Arsino� to have been the same. See Scholia upon Dionysius. v.
+  828.</p>
+
+  <p><a name="footnote641" href="#footnotetag641">[641]</a> Strabo. l. l6.
+  p. 1074. See Radicals. p. 50.</p>
+
+  <p><a name="footnote642" href="#footnotetag642">[642]</a> Pliny. l. 6. c.
+  27. Euphraten pr�clusere Orcheni: nec nisi Pasitigri defertur ad
+  mare.</p>
+
+  <p><a name="footnote643" href="#footnotetag643">[643]</a> Ptolemy
+  Geog.</p>
+
+  <p>Isidorus Characenus. Geog. Vet. vol. 2. p. 7.</p>
+
+  <p><a name="footnote644" href="#footnotetag644">[644]</a> Cellarii Geog.
+  vol. 2. p. 80.</p>
+
+  <p><a name="footnote645" href="#footnotetag645">[645]</a> Strabo. l. 12.
+  p. 868, 869. and l. 13. p. 929-932.</p>
+
+  <p><span title="Esti de epiphaneia tephr�d�s t�n pedi�n" class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3B1;&#x3BD;&#x3B5;&#x3B9;&#x3B1;
+  &#x3C4;&#x3B5;&#x3C6;&#x3C1;&#x3C9;&#x3B4;&#x3B7;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B5;&#x3B4;&#x3B9;&#x3C9;&#x3BD;</span>.</p>
+
+  <p>Strabo supposes that the Campus Hyrcanus was so named from the
+  Persians; as also <span title="Kurou pedion" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B5;&#x3B4;&#x3B9;&#x3BF;&#x3BD;</span>, near it; but they seem
+  to have been so denominated ab origine. The river Organ, which ran, into
+  the M�ander from the Campus Hyrcanus, was properly Ur-chan. Ancyra was
+  An-cura, so named a fonte Solis <span title="kuros gar ho h�lios" class="grk"
+  >&#x3BA;&#x3C5;&#x3C1;&#x3BF;&#x3C2; &#x3B3;&#x3B1;&#x3C1; &#x1F41; <ins
+  class="correction" title="'&eta;&iota;&lambda;&iota;&omicron;&sigmaf;' in original - hypogegrammeni instead of breath mark"
+  >&#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C2;</ins></span>. 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.</p>
+
+  <p><a name="footnote646" href="#footnotetag646">[646]</a> Ptolemy. Geog.
+  l. 2. c. 11.</p>
+
+  <p><a name="footnote647" href="#footnotetag647">[647]</a> Mentioned in
+  Pliny's Panegyric: and in Seneca; consolatio ad Helv. l. 6. Aristotle in
+  Meteoris.</p>
+
+  <p><a name="footnote648" href="#footnotetag648">[648]</a> Here was one of
+  the fountains of the Danube. <span title="Istros te gar potamos arxamenos ek Kelt�n kai Pur�n�s polios rheei, mes�n schiz�n t�n Eur�p�n" class="grk"
+  >&#x399;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x3B5;
+  &#x3B3;&#x3B1;&#x3C1; &#x3C0;&#x3BF;&#x3C4;&#x3B1;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B1;&#x3C1;&#x3BE;&#x3B1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BA; &#x39A;&#x3B5;&#x3BB;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x3A0;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B7;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3BF;&#x3C2; &#x1FE5;&#x3B5;&#x3B5;&#x3B9;,
+  &#x3BC;&#x3B5;&#x3C3;&#x3B7;&#x3BD;
+  &#x3C3;&#x3C7;&#x3B9;&#x3B6;&#x3C9;&#x3BD; &#x3C4;&#x3B7;&#x3BD;
+  &#x395;&#x3C5;&#x3C1;&#x3C9;&#x3C0;&#x3B7;&#x3BD;</span>. Herodotus. l.
+  2. c. 33.</p>
+
+  <p><a name="footnote649" href="#footnotetag649">[649]</a> See Cluverii
+  Germania.</p>
+
+  <p><a name="footnote650" href="#footnotetag650">[650]</a> Beatus
+  Rhenanus. Rerum Germanic. l. 3.</p>
+
+  <p><a name="footnote651" href="#footnotetag651">[651]</a> It is called by
+  the Swiss, Le Grand Brenner: by the other Germans, Der gross Verner.</p>
+
+  <p>Mount C�nis, 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 Cotti�. Cluver. Ital. vol. 1. l. 1. c. 32. p. 337. Mons
+  Geneber. Jovij.</p>
+
+  <p><a name="footnote652" href="#footnotetag652">[652]</a> See
+  Marcellinus. l. 15. c. 10. p. 77. and the authors quoted by Cluverius.
+  Italia Antiqua above.</p>
+
+  <p>They are styled <span title="Alpeis Skoutiai" class="grk"
+  >&#x391;&#x3BB;&#x3C0;&#x3B5;&#x3B9;&#x3C2;
+  &#x3A3;&#x3BA;&#x3BF;&#x3C5;&#x3C4;&#x3B9;&#x3B1;&#x3B9;</span> by
+  Procopius: Rerum Goth. l. 2.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote653" href="#footnotetag653">[653]</a> Pliny. l. 3. c.
+  20. Cottian� civitates duodecim.</p>
+
+  <p><a name="footnote654" href="#footnotetag654">[654]</a> Scholia upon
+  Apollonius. l. 2. v. 677.</p>
+
+  <p><a name="footnote655" href="#footnotetag655">[655]</a> <span
+  title="Tout�n de esti kai h� tou Ideonnou g�, kai h� tou Kottiou." class="grk"
+  >&#x3A4;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x3B4;&#x3B5;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9; &#x1F21;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x399;&#x3B4;&#x3B5;&#x3BF;&#x3BD;&#x3BD;&#x3BF;&#x3C5; &#x3B3;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1F21; &#x3C4;&#x3BF;&#x3C5;
+  &#x39A;&#x3BF;&#x3C4;&#x3C4;&#x3B9;&#x3BF;&#x3C5;.</span> Strabo. l. 4.
+  p. 312</p>
+
+  <p><a name="footnote656" href="#footnotetag656">[656]</a> Tacitus de
+  Moribus Germanorum.</p>
+
+  <p><a name="footnote657" href="#footnotetag657">[657]</a> Gruter. vol. 1.
+  p. 138.</p>
+
+  <p><a name="footnote658" href="#footnotetag658">[658]</a> Fulgentius:
+  Mytholog. l. 1. c. 25. p. 655.</p>
+
+  <p><a name="footnote659" href="#footnotetag659">[659]</a> Lactantius de
+  falsa Relig. vol. 1. l. 1. c. 11. p. 47.</p>
+
+  <p>To these instances add the worship of Seatur, and Thoth, called
+  Thautates. See Clunerii Germania. l. 1. c. 26. p. 188 and 189.</p>
+
+  <p><a name="footnote660" href="#footnotetag660">[660]</a> 2 Chronicles.
+  c. 8. v. 4.</p>
+
+  <p><a name="footnote661" href="#footnotetag661">[661]</a> Porphyry de
+  Antro Nympharum. p. 262. Edit. Cantab. 1655.</p>
+
+  <p>He speaks of Zoroaster: <span title="Autophues sp�laion en tois pl�sion oresi t�s Persidos anth�ron, kai p�gas echon, anier�santos eis tim�n tou pant�n poi�tou, kai patros Mithrou." class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3BF;&#x3C6;&#x3C5;&#x3B5;&#x3C2;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD; &#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BF;&#x3C1;&#x3B5;&#x3C3;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B8;&#x3B7;&#x3C1;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B7;&#x3B3;&#x3B1;&#x3C2; &#x3B5;&#x3C7;&#x3BF;&#x3BD;,
+  &#x3B1;&#x3BD;&#x3B9;&#x3B5;&#x3C1;&#x3C9;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B9;&#x3C2; &#x3C4;&#x3B9;&#x3BC;&#x3B7;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C4;&#x3BF;&#x3C5;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C4;&#x3C1;&#x3BF;&#x3C2;
+  &#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3BF;&#x3C5;.</span> p. 254.</p>
+
+  <p>Clemens Alexandrinus mentions, <span title="Barath�n stomata terateias emplea." class="grk"
+  >&#x392;&#x3B1;&#x3C1;&#x3B1;&#x3B8;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3B5;&#x3C1;&#x3B1;&#x3C4;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B5;&#x3BC;&#x3C0;&#x3BB;&#x3B5;&#x3B1;.</span> Cohortatio ad
+  Gentes.</p>
+
+  <p><span title="Antra men d� dikai�s oi palaioi, kai sp�laia, t�i kosm�i kathieroun." class="grk"
+  >&#x391;&#x3BD;&#x3C4;&#x3C1;&#x3B1; &#x3BC;&#x3B5;&#x3BD; &#x3B4;&#x3B7;
+  &#x3B4;&#x3B9;&#x3BA;&#x3B1;&#x3B9;&#x3C9;&#x3C2; &#x3BF;&#x3B9;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3B9;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3B1;, &#x3C4;&#x1FF3;
+  &#x3BA;&#x3BF;&#x3C3;&#x3BC;&#x1FF3;
+  &#x3BA;&#x3B1;&#x3B8;&#x3B9;&#x3B5;&#x3C1;&#x3BF;&#x3C5;&#x3BD;.</span>
+  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.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Autar epi kratos limenos tanuphullos Elaia," class="grk">&#x391;&#x3C5;&#x3C4;&#x3B1;&#x3C1; &#x3B5;&#x3C0;&#x3B9; &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3BF;&#x3C2; &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3C4;&#x3B1;&#x3BD;&#x3C5;&#x3C6;&#x3C5;&#x3BB;&#x3BB;&#x3BF;&#x3C2; &#x395;&#x3BB;&#x3B1;&#x3B9;&#x3B1;,</span></p>
+      <p><span title="Anchothi d' aut�s Antron." class="grk">&#x391;&#x3B3;&#x3C7;&#x3BF;&#x3B8;&#x3B9; &#x3B4;' &#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2; &#x391;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;.</span></p>
+      <p class="i8">Homer de Antro Ithacensi. Odyss. l. &#x3B5;. v. 346.</p>
+    </div>
+  </div>
+  <p><a name="footnote662" href="#footnotetag662">[662]</a> Lycophron. v.
+  208. Scholia.</p>
+
+  <p><a name="footnote663" href="#footnotetag663">[663]</a> Pausanias. l.
+  x. p. 898. I imagine that the word caverna, a cavern, was denominated
+  originally Ca-Ouran, Domus C&#339;lestis, vel Domus Dei, from the
+  supposed sanctity of such places.</p>
+
+  <p><a name="footnote664" href="#footnotetag664">[664]</a> Strabo. l. 9.
+  p. 638.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><span title="Entha parthenou" class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3C5;</span></p>
+      <p><span title="Stugnon Sibull�s estin oik�t�rion" class="grk">&#x3A3;&#x3C4;&#x3C5;&#x3B3;&#x3BD;&#x3BF;&#x3BD; &#x3A3;&#x3B9;&#x3B2;&#x3C5;&#x3BB;&#x3BB;&#x3B7;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3BF;&#x3B9;&#x3BA;&#x3B7;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3BF;&#x3BD;</span></p>
+      <p><span title="Gr�n�i Berethr�i sunkat�rephes steg�s." class="grk">&#x393;&#x3C1;&#x3C9;&#x3BD;&#x1FF3; &#x392;&#x3B5;&#x3C1;&#x3B5;&#x3B8;&#x3C1;&#x1FF3; &#x3C3;&#x3C5;&#x3B3;&#x3BA;&#x3B1;&#x3C4;&#x3B7;&#x3C1;&#x3B5;&#x3C6;&#x3B5;&#x3C2; &#x3C3;&#x3C4;&#x3B5;&#x3B3;&#x3B7;&#x3C2;.</span></p>
+      <p class="i16">Lycophron of the Sibyl's cavern, near the promontory Zosterion. v. 1278.</p>
+    </div>
+  </div>
+  <p><a name="footnote665" href="#footnotetag665">[665]</a> Pausanias. l.
+  3. p. 5. 275.</p>
+
+  <p><a name="footnote666" href="#footnotetag666">[666]</a> Scholia upon
+  Aristophanes: Plutus. v. 9. and Euripides in the Orestes. v. 164.</p>
+
+  <p><a name="footnote667" href="#footnotetag667">[667]</a> Lucan. l. 5. v.
+  82.</p>
+
+  <p><a name="footnote668" href="#footnotetag668">[668]</a> <span
+  title="Mous�n gar �n Hieron entautha peri t�n anapno�n tou namatos." class="grk"
+  >&#x39C;&#x3BF;&#x3C5;&#x3C3;&#x3C9;&#x3BD; &#x3B3;&#x3B1;&#x3C1;
+  &#x3B7;&#x3BD; &#x1F39;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C5;&#x3B8;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C0;&#x3BD;&#x3BF;&#x3B7;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3BD;&#x3B1;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2;.</span> Plutarch de
+  Pyth. Oracul. vol. 1. p. 402.</p>
+
+  <p><a name="footnote669" href="#footnotetag669">[669]</a> Pausanias. l.
+  10. p. 877.</p>
+
+  <p><a name="footnote670" href="#footnotetag670">[670]</a> Pausanias. l.
+  5. p. 387. Sama Con, C&#339;li vel C&#339;lestis Dominus.</p>
+
+  <p><a name="footnote671" href="#footnotetag671">[671]</a> Strabo. l. 12.
+  p. 869. l. 13. p. 934. Demeter and Kora were worshipped at the Charonian
+  cavern mentioned by Strabo: <span title="Char�nion antron thaumaston t� phusei" class="grk"
+  >&#x3A7;&#x3B1;&#x3C1;&#x3C9;&#x3BD;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B7; &#x3C6;&#x3C5;&#x3C3;&#x3B5;&#x3B9;</span>. l. 14. p.
+  961.</p>
+
+  <p><a name="footnote672" href="#footnotetag672">[672]</a> Lucian de De�
+  Syri�.</p>
+
+  <p><a name="footnote673" href="#footnotetag673">[673]</a> Maximus Tyrius.
+  Dissert. 8. p. 87.</p>
+
+  <p><a name="footnote674" href="#footnotetag674">[674]</a> Vaillant:
+  Numism. �rea Imperator. Pars prima. p. 243, 245, 285. and elsewhere.</p>
+
+  <p><a name="footnote675" href="#footnotetag675">[675]</a> Hyde. Religio
+  Veterum Persarum. c. 23. p. 306, 7, 8.</p>
+
+  <p><a name="footnote676" href="#footnotetag676">[676]</a> See PLATE ii.
+  iii.</p>
+
+  <p><a name="footnote677" href="#footnotetag677">[677]</a> Le Bruyn. Plate
+  153.</p>
+
+  <p>See the subsequent plate with the characters of Cneuphis.</p>
+
+  <p><a name="footnote678" href="#footnotetag678">[678]</a> K�mpfer.
+  Am&#339;nitates Exotic�. p. 325.</p>
+
+  <p><a name="footnote679" href="#footnotetag679">[679]</a> Mandesloe. p.
+  3. He mentions the sacred fire and a serpent.</p>
+
+  <p><a name="footnote680" href="#footnotetag680">[680]</a> Sir John
+  Chardin. Herbert also describes these caverns, and a serpent, and wings;
+  which was the same emblem as the Cneuphis of Egypt.</p>
+
+  <p><a name="footnote681" href="#footnotetag681">[681]</a> Le Bruyn's
+  Travels, vol. 2. p. 20. See plate 117, 118, 119, 120. Also p. 158, 159,
+  166, 167.</p>
+
+  <p><a name="footnote682" href="#footnotetag682">[682]</a> Thevenot. part
+  2d. p. 144, 146.</p>
+
+  <p><a name="footnote683" href="#footnotetag683">[683]</a> <span
+  title="Hoi ta tou Mithrou must�ria paradidontes legousin ek petras gegen�sthai auton, kai sp�laion kalousi ton topon." class="grk"
+  >&#x1F49;&#x3B9; &#x3C4;&#x3B1; &#x3C4;&#x3BF;&#x3C5;
+  &#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3BF;&#x3C5;
+  &#x3BC;&#x3C5;&#x3C3;&#x3C4;&#x3B7;&#x3C1;&#x3B9;&#x3B1;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3BA;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;
+  &#x3B3;&#x3B5;&#x3B3;&#x3B5;&#x3BD;&#x3B7;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3BD;.</span> Cum Tyrphone Dialog. p.
+  168.</p>
+
+  <p><a name="footnote684" href="#footnotetag684">[684]</a> He speaks of
+  people&mdash;<span title="Pantachou, hopou ton Mithran egn�san, dia sp�laiou hileoumen�n." class="grk"
+  >&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3C7;&#x3BF;&#x3C5;,
+  &#x1F41;&#x3C0;&#x3BF;&#x3C5; &#x3C4;&#x3BF;&#x3BD;
+  &#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3B1;&#x3BD;
+  &#x3B5;&#x3B3;&#x3BD;&#x3C9;&#x3C3;&#x3B1;&#x3BD;, &#x3B4;&#x3B9;&#x3B1;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C5;
+  &#x1F31;&#x3BB;&#x3B5;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;.</span>
+  Porphyry de Antro Nympharum. p. 263.</p>
+
+  <p><a name="footnote685" href="#footnotetag685">[685]</a> Justin Martyr
+  supra.</p>
+
+  <p><a name="footnote686" href="#footnotetag686">[686]</a> Scholia upon
+  Statius. Thebaid. l. 1. v. 720.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i12">Seu Persei de rupibus Antri</p>
+      <p>Indignata sequi torquentem cornua Mithran.</p>
+    </div>
+  </div>
+  <p><a name="footnote687" href="#footnotetag687">[687]</a> Plutarch:
+  Alexander. p. 703. and Arrian. l. vi. p. 273.</p>
+
+  <p><a name="footnote688" href="#footnotetag688">[688]</a> Herodotus. l.
+  1. c. 187.</p>
+
+  <p><a name="footnote689" href="#footnotetag689">[689]</a> Thevenot. part
+  2d. p. 141, 146.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote690" href="#footnotetag690">[690]</a> Clemens
+  Alexandrinus. l. 6. p. 756.</p>
+
+  <p><a name="footnote691" href="#footnotetag691">[691]</a> Hyde de
+  Religione Vet. Persar. p. 306.</p>
+
+  <p><a name="footnote692" href="#footnotetag692">[692]</a> See Radicals.
+  p. 77.</p>
+
+  <p><a name="footnote693" href="#footnotetag693">[693]</a> Petavius in
+  Epiphanium. p. 42.</p>
+
+  <p><a name="footnote694" href="#footnotetag694">[694]</a> Herbert's
+  Travels. p. 138.</p>
+
+  <p><a name="footnote695" href="#footnotetag695">[695]</a> Procopius.
+  Persica. l. 1. c. 24.</p>
+
+  <p><a name="footnote696" href="#footnotetag696">[696]</a> Ovid. Fast. l.
+  6. v. 291.</p>
+
+  <p><a name="footnote697" href="#footnotetag697">[697]</a> Similis est
+  natura Naphth�, et ita adpellatur circa Babylonem, et in Astacenis
+  Parthi�, pro bituminis liquidi modo. Pliny. l. 2. c. 106. p. 123.</p>
+
+  <p><a name="footnote698" href="#footnotetag698">[698]</a> Callim. H. to
+  Delos. v. 201.</p>
+
+  <p><a name="footnote699" href="#footnotetag699">[699]</a> Pliny. l. 2. c.
+  22. p. 112. He supposes the name to have been given, igne ibi primum
+  reperto.</p>
+
+  <p><a name="footnote700" href="#footnotetag700">[700]</a> Callimachus. H.
+  to Delos. v. 325.</p>
+
+  <p><a name="footnote701" href="#footnotetag701">[701]</a> Herodotus. l.
+  iv. c. 69.</p>
+
+  <p><a name="footnote702" href="#footnotetag702">[702]</a> <span
+  title="Kai thuousi Persai puri, epiphorountes aut�i t�n puros troph�n, epilegontes, Pur, Despota, esthie." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3B8;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9; &#x3C0;&#x3C5;&#x3C1;&#x3B9;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3C6;&#x3BF;&#x3C1;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x1FF3; &#x3C4;&#x3B7;&#x3BD;
+  &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C1;&#x3BF;&#x3C6;&#x3B7;&#x3BD;,
+  &#x3B5;&#x3C0;&#x3B9;&#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;,
+  &#x3A0;&#x3C5;&#x3C1;, &#x394;&#x3B5;&#x3C3;&#x3C0;&#x3BF;&#x3C4;&#x3B1;,
+  &#x3B5;&#x3C3;&#x3B8;&#x3B9;&#x3B5;.</span> Maximus Tyrius. Dissert. 8.
+  p. 83.</p>
+
+  <p><a name="footnote703" href="#footnotetag703">[703]</a> See Lycophron.
+  v. 447. and Stephanus. <span title="Kupros" class="grk"
+  >&#x39A;&#x3C5;&#x3C0;&#x3C1;&#x3BF;&#x3C2;</span>.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Kerastidos eis chthona Kuprou." class="grk">&#x39A;&#x3B5;&#x3C1;&#x3B1;&#x3C3;&#x3C4;&#x3B9;&#x3B4;&#x3BF;&#x3C2; &#x3B5;&#x3B9;&#x3C2; &#x3C7;&#x3B8;&#x3BF;&#x3BD;&#x3B1; &#x39A;&#x3C5;&#x3C0;&#x3C1;&#x3BF;&#x3C5;.</span> Nonni Dionys. l. iv.</p>
+    </div>
+  </div>
+  <p><a name="footnote704" href="#footnotetag704">[704]</a> Hospes erat
+  c�sus. Ovid. Metamorph. l. x. v. 228.</p>
+
+  <p><a name="footnote705" href="#footnotetag705">[705]</a> Ovid.
+  Metamorph. l. x. v. 228.</p>
+
+  <p><a name="footnote706" href="#footnotetag706">[706]</a> Strabo. l. 10.
+  p. 684.</p>
+
+  <p><a name="footnote707" href="#footnotetag707">[707]</a> Solinus. cap.
+  17. Pliny takes notice of the city Carystus. Eub&#339;a&mdash;Urbibus
+  clara quondam Pyrrh�, Orco, Ger�sto, Carysto, Oritano, &amp;c. aquisque
+  callidis, qu� Ellopi� vocantur, nobilis. l. 4, c. 12.</p>
+
+  <p><a name="footnote708" href="#footnotetag708">[708]</a> <span title="En tois Kastabalois esti to t�s Perasias Artemidos hieron, hopou phasi tas hiereias gumnois tois posi di' anthrakian badizein apatheis." class="grk"
+  >&#x395;&#x3BD; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x39A;&#x3B1;&#x3C3;&#x3C4;&#x3B1;&#x3B2;&#x3B1;&#x3BB;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C4;&#x3BF; &#x3C4;&#x3B7;&#x3C2;
+  &#x3A0;&#x3B5;&#x3C1;&#x3B1;&#x3C3;&#x3B9;&#x3B1;&#x3C2;
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;, &#x1F41;&#x3C0;&#x3BF;&#x3C5;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9; &#x3C4;&#x3B1;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3B5;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B3;&#x3C5;&#x3BC;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2; &#x3C0;&#x3BF;&#x3C3;&#x3B9; &#x3B4;&#x3B9;'
+  <ins class="correction"
+  title="'&alpha;&nu;&theta;&alpha;&kappa;&iota;&alpha;&nu;' in original, no such word - &rho; restored to match meaning of embers"
+  >&#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3B1;&#x3BA;&#x3B9;&#x3B1;&#x3BD;</ins>
+  &#x3B2;&#x3B1;&#x3B4;&#x3B9;&#x3B6;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C0;&#x3B1;&#x3B8;&#x3B5;&#x3B9;&#x3C2;.</span> Strabo. l. 12
+  p. 811.</p>
+
+  <p><a name="footnote709" href="#footnotetag709">[709]</a> <span
+  title="Mithras ho h�lios para Persais." class="grk"
+  >&#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3B1;&#x3C2; &#x1F41;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C2; &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;&#x3C2;.</span> Hesych.</p>
+
+  <p><span title="Mithr�s ho pr�tos en Persais Theos." class="grk"
+  >&#x39C;&#x3B9;&#x3B8;&#x3C1;&#x3B7;&#x3C2; &#x1F41;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3B9;&#x3C2;
+  &#x398;&#x3B5;&#x3BF;&#x3C2;.</span> Ibidem.</p>
+
+  <p>Mithra was the same. Elias Cretensis in Gregorij Theologi Opera.</p>
+
+  <p><a name="footnote710" href="#footnotetag710">[710]</a> Elias
+  Cretensis. Ibidem. In like manner Nonnus says, that there could be no
+  initiation&mdash;<span title="Achris hou tas ogdo�konta kolaseis parelthoi." class="grk"
+  >&#x391;&#x3C7;&#x3C1;&#x3B9;&#x3C2; &#x1F41;&#x3C5;
+  &#x3C4;&#x3B1;&#x3C2;
+  &#x3BF;&#x3B3;&#x3B4;&#x3BF;&#x3B7;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3B1;
+  &#x3BA;&#x3BF;&#x3BB;&#x3B1;&#x3C3;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B5;&#x3BB;&#x3B8;&#x3BF;&#x3B9;.</span> In
+  Nazianzeni Steliteutic. 2.</p>
+
+  <p><a name="footnote711" href="#footnotetag711">[711]</a> <span
+  title="Kai tote loipon emuousi auton ta tele�tera, ean z�s�i." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3C4;&#x3B5;
+  &#x3BB;&#x3BF;&#x3B9;&#x3C0;&#x3BF;&#x3BD;
+  &#x3B5;&#x3BC;&#x3C5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3C4;&#x3B1;
+  &#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C9;&#x3C4;&#x3B5;&#x3C1;&#x3B1;,
+  &#x3B5;&#x3B1;&#x3BD; &#x3B6;&#x3B7;&#x3C3;&#x1FC3;.</span> Nonnus
+  supra.</p>
+
+  <p><a name="footnote712" href="#footnotetag712">[712]</a> Account of
+  Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.</p>
+
+  <p><a name="footnote713" href="#footnotetag713">[713]</a> <span
+  title="Eikona pherontos sp�laiou tou Kosmou" class="grk"
+  >&#x395;&#x3B9;&#x3BA;&#x3BF;&#x3BD;&#x3B1;
+  &#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C5;
+  &#x3C4;&#x3BF;&#x3C5; &#x39A;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3C5;</span>.
+  Por. de Ant. Nymph. p. 254.</p>
+
+  <p><a name="footnote714" href="#footnotetag714">[714]</a> <span
+  title="Meta de touton ton Z�roastr�n krat�santos kai par' allois di' antr�n kai sp�lai�n, eit' oun autophu�n, eite cheiropoi�t�n, tas teletas apodidonai." class="grk"
+  >&#x39C;&#x3B5;&#x3C4;&#x3B1; &#x3B4;&#x3B5;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x396;&#x3C9;&#x3C1;&#x3BF;&#x3B1;&#x3C3;&#x3C4;&#x3C1;&#x3B7;&#x3BD;
+  &#x3BA;&#x3C1;&#x3B1;&#x3C4;&#x3B7;&#x3C3;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9; &#x3C0;&#x3B1;&#x3C1;'
+  &#x3B1;&#x3BB;&#x3BB;&#x3BF;&#x3B9;&#x3C2; &#x3B4;&#x3B9;'
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x3C9;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3C0;&#x3B7;&#x3BB;&#x3B1;&#x3B9;&#x3C9;&#x3BD;,
+  &#x3B5;&#x3B9;&#x3C4;' &#x3BF;&#x3C5;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C6;&#x3C5;&#x3C9;&#x3BD;,
+  &#x3B5;&#x3B9;&#x3C4;&#x3B5;
+  &#x3C7;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3C4;&#x3C9;&#x3BD;,
+  &#x3C4;&#x3B1;&#x3C2; &#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C4;&#x3B1;&#x3C2;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3BD;&#x3B1;&#x3B9;.</span>
+  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, <span title="Kor� Kosmou" class="grk"
+  >&#x39A;&#x3BF;&#x3C1;&#x3B7;
+  &#x39A;&#x3BF;&#x3C3;&#x3BC;&#x3BF;&#x3C5;</span>, nursed in a cave:
+  <span title="h�saut�s kai h� D�m�t�r en antr�i trephei t�n Kor�n meta Numph�n; kai alla toiauta polla heur�sei tis epi�n ta t�n theolog�n." class="grk"
+  >&#x1F61;&#x3C3;&#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F21; &#x394;&#x3B7;&#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1; &#x3B5;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C4;&#x3C1;&#x1FF3;
+  &#x3C4;&#x3C1;&#x3B5;&#x3C6;&#x3B5;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x39A;&#x3BF;&#x3C1;&#x3B7;&#x3BD; &#x3BC;&#x3B5;&#x3C4;&#x3B1;
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3C9;&#x3BD;&#x387; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BB;&#x3BB;&#x3B1;
+  &#x3C4;&#x3BF;&#x3B9;&#x3B1;&#x3C5;&#x3C4;&#x3B1;
+  &#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;
+  &#x1F11;&#x3C5;&#x3C1;&#x3B7;&#x3C3;&#x3B5;&#x3B9; &#x3C4;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3C9;&#x3BD; &#x3C4;&#x3B1; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3C9;&#x3BD;.</span> Porph.
+  ibid. p. 254.</p>
+
+  <p><a name="footnote715" href="#footnotetag715">[715]</a> Numbers. c. 22.
+  v. 41. Leviticus. c. 26. v. 30.</p>
+
+  <p><a name="footnote716" href="#footnotetag716">[716]</a> 2 Kings. c. 16.
+  v. 3, 4.</p>
+
+  <p><a name="footnote717" href="#footnotetag717">[717]</a> 1 Kings. c. 22.
+  v. 43. 2 Kings. c. 12. v. 3. c. 15. v. 4-35.</p>
+
+  <p><a name="footnote718" href="#footnotetag718">[718]</a> 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.</p>
+
+  <p><a name="footnote719" href="#footnotetag719">[719]</a> Numbers. c. 22.
+  v. 41. and c. 23. v. 14-28.</p>
+
+  <p><a name="footnote720" href="#footnotetag720">[720]</a> Preface of
+  Demetrius Moschus to Orpheus de Lapidibus&mdash;<span title="Theiodamanti tou Priamou sun�nt�sen Orpheus&mdash;ktl." class="grk"
+  >&#x398;&#x3B5;&#x3B9;&#x3BF;&#x3B4;&#x3B1;&#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5; &#x3A0;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3BF;&#x3C5;
+  &#x3C3;&#x3C5;&#x3BD;&#x3B7;&#x3BD;&#x3C4;&#x3B7;&#x3C3;&#x3B5;&#x3BD;
+  &#x39F;&#x3C1;&#x3C6;&#x3B5;&#x3C5;&#x3C2;&mdash;&#x3BA;&#x3C4;&#x3BB;.</span></p>
+
+  <p><a name="footnote721" href="#footnotetag721">[721]</a> Strabo. l. 15.
+  p. 1064.</p>
+
+  <p><span title="Persas epi ta hups�lotata t�n ore�n thusias erdein." class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3C3;&#x3B1;&#x3C2; &#x3B5;&#x3C0;&#x3B9;
+  &#x3C4;&#x3B1;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3C1;&#x3B5;&#x3C9;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C1;&#x3B4;&#x3B5;&#x3B9;&#x3BD;.</span> Herodotus. l. 2. c.
+  131.</p>
+
+  <p>Some nations, instead of an image, worshipped the hill as the
+  Deity&mdash;<span title="Epeph�misan de kai Dii agalmata hoi pr�toi anthr�poi koruphas oron, Olumpon, kai Id�n, kai ei ti allo oros pl�siazei t�i Ouran�i" class="grk"
+  >&#x395;&#x3C0;&#x3B5;&#x3C6;&#x3B7;&#x3BC;&#x3B9;&#x3C3;&#x3B1;&#x3BD;
+  &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x394;&#x3B9;&#x3B9;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;&#x3C4;&#x3B1; &#x1F41;&#x3B9;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3B9;
+  &#x3B1;&#x3BD;&#x3B8;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3B9;
+  &#x3BA;&#x3BF;&#x3C1;&#x3C5;&#x3C6;&#x3B1;&#x3C2;
+  &#x3BF;&#x3C1;&#x3BF;&#x3BD;,
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3BD;, &#x3BA;&#x3B1;&#x3B9;
+  &#x399;&#x3B4;&#x3B7;&#x3BD;, &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3B9;
+  &#x3C4;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3BF; &#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3B1;&#x3B6;&#x3B5;&#x3B9;
+  &#x3C4;&#x1FF3; &#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x1FF3;</span>.
+  Maximus Tyrius Dissert. 8. p. 79.</p>
+
+  <p><a name="footnote722" href="#footnotetag722">[722]</a> Appian de Bello
+  Mithridatico. p. 215. Edit. Steph. He, by an hyperbole, makes the pile
+  larger than the apex on which it stood.</p>
+
+  <p><a name="footnote723" href="#footnotetag723">[723]</a> Virgil. l. 5.
+  v. 760.</p>
+
+  <p><a name="footnote724" href="#footnotetag724">[724]</a> Hist. Japan.
+  vol. 2d. book 5. c. 3. p. 417.</p>
+
+  <p><a name="footnote725" href="#footnotetag725">[725]</a> <span
+  title="Pan de oros tou Dios oros onomazetai, epei ethos �n tois palaiois hupsist� onti t�i The�i �n upsei thusias poieisthai" class="grk"
+  >&#x3A0;&#x3B1;&#x3BD; &#x3B4;&#x3B5; &#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C4;&#x3BF;&#x3C5; &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3B6;&#x3B5;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3C0;&#x3B5;&#x3B9; &#x3B5;&#x3B8;&#x3BF;&#x3C2; &#x3B7;&#x3BD;
+  &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F51;&#x3C8;&#x3B9;&#x3C3;&#x3C4;&#x3C9; &#x3BF;&#x3BD;&#x3C4;&#x3B9;
+  &#x3C4;&#x1FF3; &#x398;&#x3B5;&#x1FF3; &#x3B7;&#x3BD;
+  &#x3C5;&#x3C8;&#x3B5;&#x3B9; &#x3B8;&#x3C5;&#x3C3;&#x3B9;&#x3B1;&#x3C2;
+  &#x3C0;&#x3BF;&#x3B9;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;</span>.
+  Melanthes de Sacrificijs. See Natalis Comes. l. 1. 10.</p>
+
+  <p><a name="footnote726" href="#footnotetag726">[726]</a> <span
+  title="Omph�, theia kl�d�n" class="grk">&#x39F;&#x3BC;&#x3C6;&#x3B7;,
+  &#x3B8;&#x3B5;&#x3B9;&#x3B1;
+  &#x3BA;&#x3BB;&#x3B7;&#x3B4;&#x3C9;&#x3BD;</span>. Hesych. It was
+  sometimes expressed without the aspirate, <span title="amb�" class="grk"
+  >&#x3B1;&#x3BC;&#x3B2;&#x3B7;</span>: hence the place of the oracle was
+  styled Ambon, <span title="amb�n" class="grk"
+  >&#x3B1;&#x3BC;&#x3B2;&#x3C9;&#x3BD;</span>. <span title="Amb�n, hai prosanabaseis t�n or�n" class="grk"
+  >&#x391;&#x3BC;&#x3B2;&#x3C9;&#x3BD;, &#x1F01;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3BD;&#x3B1;&#x3B2;&#x3B1;&#x3C3;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3C1;&#x3C9;&#x3BD;</span>. Hesych.</p>
+
+  <p><a name="footnote727" href="#footnotetag727">[727]</a> <span
+  title="Ton Omphin euerget�n ho Hermaios ph�si d�loun herm�neuomenon." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x39F;&#x3BC;&#x3C6;&#x3B9;&#x3BD;
+  &#x3B5;&#x3C5;&#x3B5;&#x3C1;&#x3B3;&#x3B5;&#x3C4;&#x3B7;&#x3BD; &#x1F41;
+  &#x1F19;&#x3C1;&#x3BC;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9; &#x3B4;&#x3B7;&#x3BB;&#x3BF;&#x3C5;&#x3BD;
+  &#x1F11;&#x3C1;&#x3BC;&#x3B7;&#x3BD;&#x3B5;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  Plutarch: Isis et Osiris. vol. 1. p. 368.</p>
+
+  <p><a name="footnote728" href="#footnotetag728">[728]</a> <span
+  title="Olumpoi eisin hex&mdash;kl." class="grk"
+  >&#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3B9;
+  &#x3B5;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x1F11;&#x3BE;&mdash;&#x3BA;&#x3BB;.</span> Scholia upon Apollonius
+  Rhodius. l. 1. v. 598.</p>
+
+  <p><a name="footnote729" href="#footnotetag729">[729]</a> Many places
+  styled Olympus and Olympian.</p>
+
+  <p>In Lycia: <span title="Olumpos megal� polis, kai horos hom�numon." class="grk"
+  >&#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B5;&#x3B3;&#x3B1;&#x3BB;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x1F41;&#x3C1;&#x3BF;&#x3C2;
+  &#x1F41;&#x3BC;&#x3C9;&#x3BD;&#x3C5;&#x3BC;&#x3BF;&#x3BD;.</span> Strabo.
+  l. 14. p. 982.</p>
+
+  <p><span title="Olump� polis Illurias" class="grk"
+  >&#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x399;&#x3BB;&#x3BB;&#x3C5;&#x3C1;&#x3B9;&#x3B1;&#x3C2;</span>.
+  Stephanus Byzantinus.</p>
+
+  <p>In Cyprus: <span title="Amathos polis, kai oros mastoeides Olumpos." class="grk"
+  >&#x391;&#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3BF;&#x3C1;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3B5;&#x3B9;&#x3B4;&#x3B5;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3C2;.</span> Strabo. l. 14.
+  p. 1001.</p>
+
+  <p><span title="H�de akroreia kaleitai Olumpos." class="grk"
+  >&#x1F29;&#x3B4;&#x3B5;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3C1;&#x3B5;&#x3B9;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3BF;&#x3C2;.</span> Strabo.
+  Ibidem.</p>
+
+  <p>Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l.
+  8. c. 1.</p>
+
+  <p>At Megara in Greece: <span title="Temenos Olumpeion" class="grk"
+  >&#x3A4;&#x3B5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B5;&#x3B9;&#x3BF;&#x3BD;</span>.
+  Pausanias. l. 1. p. 97.</p>
+
+  <p>In Elis: <span title="H� Olumpia pr�ton Kronios lophos elegeto." class="grk"
+  >&#x1F29; &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BB;&#x3BF;&#x3C6;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3BF;.</span> Scholia upon
+  Lycophron. v. 42.</p>
+
+  <p>In Attica: <span title="Naos Kronou, kai Rheas, kai temenos t�n epikl�sin Olumpias." class="grk"
+  >&#x39D;&#x3B1;&#x3BF;&#x3C2; &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C5;,
+  &#x3BA;&#x3B1;&#x3B9; &#x1FEC;&#x3B5;&#x3B1;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BA;&#x3BB;&#x3B7;&#x3C3;&#x3B9;&#x3BD;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;&#x3C2;.</span> Pausan.
+  l. 1. p. 43.</p>
+
+  <p>In Achaia: <span title="Dios Olumpiou naos" class="grk"
+  >&#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3BF;&#x3C5;
+  &#x3BD;&#x3B1;&#x3BF;&#x3C2;</span>. Pausan. l. 2. p. 123.</p>
+
+  <p>At Delos: <span title="Olumpeion, topos en D�l�i" class="grk"
+  >&#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B5;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x394;&#x3B7;&#x3BB;&#x3C9;&#x3B9;</span>. Stephanus Byzantinus. <span
+  title="Esti kai polis Pamphulias" class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x3A0;&#x3B1;&#x3BC;&#x3C6;&#x3C5;&#x3BB;&#x3B9;&#x3B1;&#x3C2;</span>.</p>
+
+  <p>Libya was called Olympia. Stephanus Byzant.</p>
+
+  <p>The moon called Olympias: <span title="H� gar Sel�n� par' Aiguptiois kuri�s Olumpias kaleitai." class="grk"
+  >&#x1F29; &#x3B3;&#x3B1;&#x3C1;
+  &#x3A3;&#x3B5;&#x3BB;&#x3B7;&#x3BD;&#x3B7; &#x3C0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3C5;&#x3C1;&#x3B9;&#x3C9;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;.</span> Eusebii
+  Chron. p. 45. l. 10.</p>
+
+  <p>The earth itself called Olympia by Plutarch, who mentions <span
+  title="t�s G�s Olumpias hieron" class="grk">&#x3C4;&#x3B7;&#x3C2;
+  &#x393;&#x3B7;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;&#x3C2;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;</span> in Theseus, by which is meant
+  the temple of the Prophetic Earth.</p>
+
+  <p>Many other instances might be produced.</p>
+
+  <p><a name="footnote730" href="#footnotetag730">[730]</a> Sophocles:
+  &#338;dipus Tyrannus. v. 487.</p>
+
+  <p><span title="Omphalon eribromou Chthonos" class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C1;&#x3B9;&#x3B2;&#x3C1;&#x3BF;&#x3BC;&#x3BF;&#x3C5;
+  &#x3A7;&#x3B8;&#x3BF;&#x3BD;&#x3BF;&#x3C2;</span>. Pind. Pyth. Ode 6. v.
+  3.</p>
+
+  <p><span title="Orthodikan Gas omphalon kelad�te" class="grk"
+  >&#x39F;&#x3C1;&#x3B8;&#x3BF;&#x3B4;&#x3B9;&#x3BA;&#x3B1;&#x3BD;
+  &#x393;&#x3B1;&#x3C2; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B5;&#x3BB;&#x3B1;&#x3B4;&#x3B7;&#x3C4;&#x3B5;</span>. Pind.
+  Pyth. Ode 11. antist.</p>
+
+  <p><a name="footnote731" href="#footnotetag731">[731]</a> Euripides in
+  Ione. v. 233.</p>
+
+  <p><span title="Mesomphalos Estia" class="grk"
+  >&#x39C;&#x3B5;&#x3C3;&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;
+  &#x395;&#x3C3;&#x3C4;&#x3B9;&#x3B1;</span>. v. 461.</p>
+
+  <p><a name="footnote732" href="#footnotetag732">[732]</a> Titus Livius.
+  l. 38. c. 47.</p>
+
+  <p><a name="footnote733" href="#footnotetag733">[733]</a> Strabo. l. 9.
+  p. 642.</p>
+
+  <p><a name="footnote734" href="#footnotetag734">[734]</a> Varro de Ling.
+  Lat. l. 6. p. 68.</p>
+
+  <p>Pausanias gives this account of the omphalus at Delphi. <span
+  title="Ton de hupo Delph�n kaloumenon omphalon lithou pepoi�menon leukou, touto einai to en mes�i g�s pas�s autoi legousin hoi Delphoi; deiknutai te kai omphalos TIS en t�i na�i titain�menos." class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x3B4;&#x3B5; &#x1F51;&#x3C0;&#x3BF;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B5;&#x3C0;&#x3BF;&#x3B9;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3BB;&#x3B5;&#x3C5;&#x3BA;&#x3BF;&#x3C5;,
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF; &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3BF; &#x3B5;&#x3BD; &#x3BC;&#x3B5;&#x3C3;&#x1FF3;
+  &#x3B3;&#x3B7;&#x3C2; &#x3C0;&#x3B1;&#x3C3;&#x3B7;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD; &#x1F41;&#x3B9;
+  &#x394;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3B9;&#x387;
+  &#x3B4;&#x3B5;&#x3B9;&#x3BA;&#x3BD;&#x3C5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2; &#x3A4;&#x399;&#x3A3;
+  &#x3B5;&#x3BD; &#x3C4;&#x1FF3; &#x3BD;&#x3B1;&#x1FF3;
+  &#x3C4;&#x3B9;&#x3C4;&#x3B1;&#x3B9;&#x3BD;&#x3C9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;.</span>
+  Pausan. l. 10. p. 835.</p>
+
+  <p>It is described by Tatianus, but in a different manner. <span
+  title="En t�i temenei tou L�to�dou kaleitai tis omphalos. Hode omphalos taphos estin Dionusou." class="grk"
+  >&#x395;&#x3BD; &#x3C4;&#x1FF3;
+  &#x3C4;&#x3B5;&#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3B9; &#x3C4;&#x3BF;&#x3C5;
+  &#x39B;&#x3B7;&#x3C4;&#x3BF;&#x3CA;&#x3B4;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B9;&#x3C2; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;.
+  &#x1F49;&#x3B4;&#x3B5; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B1;&#x3C6;&#x3BF;&#x3C2; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3C5;.</span> p. 251.
+  Oratio contra Gr�cos.</p>
+
+  <p><a name="footnote735" href="#footnotetag735">[735]</a> Plutarch <span
+  title="peri leloip. Chr�st�r" class="grk">&#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3BB;&#x3B5;&#x3BB;&#x3BF;&#x3B9;&#x3C0;.
+  &#x3A7;&#x3C1;&#x3B7;&#x3C3;&#x3C4;&#x3B7;&#x3C1;</span>.</p>
+
+  <p><a name="footnote736" href="#footnotetag736">[736]</a> Horus Apollo. �
+  21. p. 30. edit. 1729.</p>
+
+  <p><a name="footnote737" href="#footnotetag737">[737]</a> Pausanias. l.
+  2. p. 141. It is spoken of Phliuns, far removed from the centre of the
+  Peloponnesus.</p>
+
+  <p><a name="footnote738" href="#footnotetag738">[738]</a> This omphalus
+  was near the Plutonian cavern. Diodorus. l. 5.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Tris d' epi kallist�s n�sou drames omphalon Enn�s." class="grk">&#x3A4;&#x3C1;&#x3B9;&#x3C2; &#x3B4;' &#x3B5;&#x3C0;&#x3B9; &#x3BA;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B7;&#x3C2; &#x3BD;&#x3B7;&#x3C3;&#x3BF;&#x3C5; &#x3B4;&#x3C1;&#x3B1;&#x3BC;&#x3B5;&#x3C2; &#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3BF;&#x3BD; &#x395;&#x3BD;&#x3BD;&#x3B7;&#x3C2;.</span></p>
+      <p class="i2">Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.</p>
+    </div>
+  </div>
+  <p><a name="footnote739" href="#footnotetag739">[739]</a> Homer. Odyss.
+  l. &#x3B1;. v. 50.</p>
+
+  <p><a name="footnote740" href="#footnotetag740">[740]</a> Stephanus
+  Byzantinus. The natives were also styled Pyrrhid�; and the country
+  Chaonia from the temple Cha-On, <span title="oikos h�liou" class="grk"
+  >&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3C2;
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;</span>.</p>
+
+  <p><a name="footnote741" href="#footnotetag741">[741]</a> Pindar. Olymp.
+  Ode 7.</p>
+
+  <p><a name="footnote742" href="#footnotetag742">[742]</a> Strabo. l. 8.
+  p. 542.</p>
+
+  <p><a name="footnote743" href="#footnotetag743">[743]</a> By Livy called
+  Aliphira. l. 32. c. 5.</p>
+
+  <p>In Messenia was a city Amphia&mdash;<span title="Polisma epi lophou hups�lou keimenon." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3B9;&#x3C3;&#x3BC;&#x3B1; &#x3B5;&#x3C0;&#x3B9;
+  &#x3BB;&#x3BF;&#x3C6;&#x3BF;&#x3C5;
+  &#x1F51;&#x3C8;&#x3B7;&#x3BB;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B5;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span> Pausan.
+  l. 4. p. 292. The country was called Amphia.</p>
+
+  <p><a name="footnote744" href="#footnotetag744">[744]</a> <span
+  title="Alpheionias Artemidos, � Alpheious�s alsos." class="grk"
+  >&#x391;&#x3BB;&#x3C6;&#x3B5;&#x3B9;&#x3BF;&#x3BD;&#x3B9;&#x3B1;&#x3C2;
+  &#x391;&#x3C1;&#x3C4;&#x3B5;&#x3BC;&#x3B9;&#x3B4;&#x3BF;&#x3C2;, &#x3B7;
+  &#x391;&#x3BB;&#x3C6;&#x3B5;&#x3B9;&#x3BF;&#x3C5;&#x3C3;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BB;&#x3C3;&#x3BF;&#x3C2;.</span> Strabo. l. 8. p. 528.</p>
+
+  <p><a name="footnote745" href="#footnotetag745">[745]</a> Plutarch de
+  Fluminibus&mdash;<span title="Alpheios" class="grk"
+  >&#x391;&#x3BB;&#x3C6;&#x3B5;&#x3B9;&#x3BF;&#x3C2;</span>.</p>
+
+  <p>Alpheus, said to be one of the twelve principal and most antient
+  Deities, called <span title="sumb�moi" class="grk"
+  >&#x3C3;&#x3C5;&#x3BC;&#x3B2;&#x3C9;&#x3BC;&#x3BF;&#x3B9;</span>; who are
+  enumerated by the Scholiast upon Pindar. <span title="B�moi didumoi, pr�tos Dios kai Poseid�nos&mdash;ktl." class="grk"
+  >&#x392;&#x3C9;&#x3BC;&#x3BF;&#x3B9;
+  &#x3B4;&#x3B9;&#x3B4;&#x3C5;&#x3BC;&#x3BF;&#x3B9;,
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2; &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;&#x3BF;&#x3C2;&mdash;&#x3BA;&#x3C4;&#x3BB;.</span>
+  Olymp. Ode. 5.</p>
+
+  <p><a name="footnote746" href="#footnotetag746">[746]</a> Stephanus
+  Byzant. <span title="Omphalion" class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3BF;&#x3BD;</span>. It was
+  properly in Epirus, where was the oracle of Dodona, and whose people were
+  styled <span title="Omphali�eis" class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3B7;&#x3B5;&#x3B9;&#x3C2;</span>
+  above.</p>
+
+  <p><a name="footnote747" href="#footnotetag747">[747]</a> <span
+  title="Omphalion, topos Kr�t�s;&mdash;" class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B1;&#x3BB;&#x3B9;&#x3BF;&#x3BD;,
+  &#x3C4;&#x3BF;&#x3C0;&#x3BF;&#x3C2;
+  &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x3B7;&#x3C2;&#x387;&mdash;</span> Steph.
+  Byzant. <span title="Esti de en Kr�tikois oresi kai kat' eme eti El�ros polis." class="grk"
+  >&#x395;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5; &#x3B5;&#x3BD;
+  &#x39A;&#x3C1;&#x3B7;&#x3C4;&#x3B9;&#x3BA;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BF;&#x3C1;&#x3B5;&#x3C3;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BA;&#x3B1;&#x3C4;' &#x3B5;&#x3BC;&#x3B5; &#x3B5;&#x3C4;&#x3B9;
+  &#x395;&#x3BB;&#x3C9;&#x3C1;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;.</span> Strabo. l. 10. p. 834.
+  Eluros&mdash;<span lang="he" title="AL AWR" ><bdo
+  dir="rtl">&#x5D0;&#x5DC; &#x5D0;&#x5D5;&#x5E8;</bdo></span>.</p>
+
+  <p><a name="footnote748" href="#footnotetag748">[748]</a> Diodorus
+  Siculus. l. 5. p. 337.</p>
+
+  <p><a name="footnote749" href="#footnotetag749">[749]</a> Callimachus.
+  Hymn to Jupiter. v. 42.</p>
+
+  <p><a name="footnote750" href="#footnotetag750">[750]</a> Quintus
+  Curtius. l. 4. c. 7. p. 154. Varior.</p>
+
+  <p><a name="footnote751" href="#footnotetag751">[751]</a> Hyde of the
+  Umbilicus. Relig. vet. Persarum. Appendix 3. p. 527.</p>
+
+  <p><a name="footnote752" href="#footnotetag752">[752]</a> 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. <span title="H� gar Sel�n� par' Aiguptiois kurios Olumpias kaleitai, dia to kata m�na peripolein ton Z�diakon kuklon, on hoi palaioi aut�n OLYMPON ekaloun." class="grk"
+  >&#x1F29; &#x3B3;&#x3B1;&#x3C1;
+  &#x3A3;&#x3B5;&#x3BB;&#x3B7;&#x3BD;&#x3B7; &#x3C0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C2;
+  &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;&#x3C2;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;,
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3BC;&#x3B7;&#x3BD;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x396;&#x3C9;&#x3B4;&#x3B9;&#x3B1;&#x3BA;&#x3BF;&#x3BD;
+  &#x3BA;&#x3C5;&#x3BA;&#x3BB;&#x3BF;&#x3BD;, &#x3BF;&#x3BD;
+  &#x1F41;&#x3B9; &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B1;&#x3C5;&#x3C4;&#x3C9;&#x3BD;
+  &#x39F;&#x39B;Y&#x39C;&#x3A0;&#x39F;&#x39D;
+  &#x3B5;&#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BD;.</span> Chronicon. p.
+  45. l. 9. The reason given is idle: but the fact is worth attending
+  to.</p>
+
+  <p>Olympus was the supposed pr�ceptor of Jupiter. Diodorus. l. 3. p.
+  206.</p>
+
+  <p><a name="footnote753" href="#footnotetag753">[753]</a> Pindar. Pyth.
+  Ode 4. p. 241.</p>
+
+  <p><a name="footnote754" href="#footnotetag754">[754]</a> <span
+  title="Epi ne�s peripheretai chrus�s hupo Hier�n ogdo�konta (ho Theos). Houtoi de epi t�n �m�n pherontes ton theon proagousin automat�s, hopou agoi to tou theou neuma ton poreian." class="grk"
+  >&#x395;&#x3C0;&#x3B9; &#x3BD;&#x3B5;&#x3C9;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C6;&#x3B5;&#x3C1;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C7;&#x3C1;&#x3C5;&#x3C3;&#x3B7;&#x3C2; &#x1F51;&#x3C0;&#x3BF;
+  &#x1F39;&#x3B5;&#x3C1;&#x3C9;&#x3BD;
+  &#x3BF;&#x3B3;&#x3B4;&#x3BF;&#x3B7;&#x3BA;&#x3BF;&#x3BD;&#x3C4;&#x3B1;
+  (&#x1F41; &#x398;&#x3B5;&#x3BF;&#x3C2;).
+  &#x1F49;&#x3C5;&#x3C4;&#x3BF;&#x3B9; &#x3B4;&#x3B5; &#x3B5;&#x3C0;&#x3B9;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C9;&#x3BC;&#x3C9;&#x3BD;
+  &#x3C6;&#x3B5;&#x3C1;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B8;&#x3B5;&#x3BF;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B1;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3C2;,
+  &#x1F41;&#x3C0;&#x3BF;&#x3C5; &#x3B1;&#x3B3;&#x3BF;&#x3B9; &#x3C4;&#x3BF;
+  &#x3C4;&#x3BF;&#x3C5; &#x3B8;&#x3B5;&#x3BF;&#x3C5;
+  &#x3BD;&#x3B5;&#x3C5;&#x3BC;&#x3B1; &#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3BF;&#x3C1;&#x3B5;&#x3B9;&#x3B1;&#x3BD;.</span> Diodorus. l.
+  17. p. 528.</p>
+
+  <p>It is observable, that this historian does not mention an omphalus:
+  but says, that it was a statue, <span title="xoanon" class="grk"
+  >&#x3BE;&#x3BF;&#x3B1;&#x3BD;&#x3BF;&#x3BD;</span>, which was carried
+  about.</p>
+
+  <p><a name="footnote755" href="#footnotetag755">[755]</a> Bochart.
+  Canaan. l. 1. c. 40.</p>
+
+  <p><a name="footnote756" href="#footnotetag756">[756]</a> <span
+  title="Omph�, theia kl�d�n, ho estin onar." class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B7;, &#x3B8;&#x3B5;&#x3B9;&#x3B1;
+  &#x3BA;&#x3BB;&#x3B7;&#x3B4;&#x3C9;&#x3BD;, &#x1F41;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3BF;&#x3BD;&#x3B1;&#x3C1;.</span>
+  Schol. on Homer. Iliad. &#x392;. v. 41.</p>
+
+  <p><a name="footnote757" href="#footnotetag757">[757]</a> Eusebius. Pr�p.
+  Evang. l. 5. p. 194.</p>
+
+  <p>One title of Jupiter was <span title="Panomphaios" class="grk"
+  >&#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3B9;&#x3BF;&#x3C2;</span>.</p>
+
+  <p><span title="Entha Panomphai�i Z�ni rh�zeskon Achaioi" class="grk"
+  >&#x395;&#x3BD;&#x3B8;&#x3B1;
+  &#x3A0;&#x3B1;&#x3BD;&#x3BF;&#x3BC;&#x3C6;&#x3B1;&#x3B9;&#x1FF3;
+  &#x396;&#x3B7;&#x3BD;&#x3B9;
+  &#x1FE5;&#x3B7;&#x3B6;&#x3B5;&#x3C3;&#x3BA;&#x3BF;&#x3BD;
+  &#x391;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3B9;</span>. Homer. Iliad. &#x398;.
+  v. 250.</p>
+
+  <p>Ara Panomph�o vetus est sacrata Tonanti. Ovid. Metamorph. l. 11. v.
+  198.</p>
+
+  <p><a name="footnote758" href="#footnotetag758">[758]</a> Pocock's Egypt.
+  p. 108. Plate xlii.</p>
+
+  <p><a name="footnote759" href="#footnotetag759">[759]</a> Pocock. Plate
+  xxxix. p. 105.</p>
+
+  <p><a name="footnote760" href="#footnotetag760">[760]</a> He sent
+  messengers to Balaam the son of Beor to Pethor. Numbers. c. 22. v. 5.</p>
+
+  <p><a name="footnote761" href="#footnotetag761">[761]</a> 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.</p>
+
+  <p>Petra by some is called a city of Palestine: <span title="Petra polis Palaistin�s" class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1; &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;
+  &#x3A0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3B9;&#x3BD;&#x3B7;&#x3C2;</span>.
+  Suidas. But it was properly in Arabia, not far from Idume, or Edom. See
+  Relandi Pal�stina. p. 930. and Strabo. l. 16.</p>
+
+  <p><a name="footnote762" href="#footnotetag762">[762]</a> The Ammonites
+  were a mixed race; being both of Egyptian and Ethiopic original: <span
+  title="Aigupti�n kai Aithiop�n apoikoi" class="grk"
+  >&#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3B9;&#x3B8;&#x3B9;&#x3BF;&#x3C0;&#x3C9;&#x3BD;
+  &#x3B1;&#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3BF;&#x3B9;</span>. Herod. l. 2. c.
+  42.</p>
+
+  <p><a name="footnote763" href="#footnotetag763">[763]</a> Pocock's Egypt.
+  vol. 1. plate xlii.</p>
+
+  <p><a name="footnote764" href="#footnotetag764">[764]</a> Luxorein by
+  Norden, called Lucorein. It was probably erected to the Sun and Ouranus,
+  and one of the first temples upon earth.</p>
+
+  <p><a name="footnote765" href="#footnotetag765">[765]</a> Apollonius
+  Rhodius. l. 4. v. 1052.</p>
+
+  <p>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.</p>
+
+  <p><a name="footnote766" href="#footnotetag766">[766]</a> Orphic.
+  Argonaut. v. 720.</p>
+
+  <p><a name="footnote767" href="#footnotetag767">[767]</a> Ibidem. v.
+  185.</p>
+
+  <p><a name="footnote768" href="#footnotetag768">[768]</a> Justin. Martyr.
+  Apolog. p. 54.</p>
+
+  <p>Amphilochus was the God of light and prophecy. Plutarch mentions <span
+  title="ex Amphilochou manteia" class="grk">&#x3B5;&#x3BE;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BB;&#x3BF;&#x3C7;&#x3BF;&#x3C5;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;</span>, in the treatise
+  <span title="peri brade�s tim�roumen�n" class="grk"
+  >&#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3B2;&#x3C1;&#x3B1;&#x3B4;&#x3B5;&#x3C9;&#x3C2;
+  &#x3C4;&#x3B9;&#x3BC;&#x3C9;&#x3C1;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;</span>.
+  p. 563.</p>
+
+  <p><a name="footnote769" href="#footnotetag769">[769]</a> Cohortatio. p.
+  10.</p>
+
+  <p><a name="footnote770" href="#footnotetag770">[770]</a> Lycophron. v.
+  1163.</p>
+
+  <p><a name="footnote771" href="#footnotetag771">[771]</a> Pausanias. l.
+  10. p. 896.</p>
+
+  <p><a name="footnote772" href="#footnotetag772">[772]</a> Hence the
+  prophetic Sibyl in Virgil is styled Amphrysia vates. Virgil. �n. l. 6. v.
+  368.</p>
+
+  <p><a name="footnote773" href="#footnotetag773">[773]</a> Plin. l. 4. c.
+  12. Strabo. l. 10. Called Mallus, by Pausanias, <span title="En Mall�i manteion apseudestaton" class="grk"
+  >&#x395;&#x3BD; &#x39C;&#x3B1;&#x3BB;&#x3BB;&#x1FF3;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3BF;&#x3BD;
+  &#x3B1;&#x3C8;&#x3B5;&#x3C5;&#x3B4;&#x3B5;&#x3C3;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;</span>.
+  l. 1. p. 84.</p>
+
+  <p><a name="footnote774" href="#footnotetag774">[774]</a> <span
+  title="Legetai de hupo t�n Amphikleie�n mantin te sphisi ton Theon toutoi, kai bo�thon nosois kathistanai&mdash;promanteus de ho hiereus esti" class="grk"
+  >&#x39B;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x1F51;&#x3C0;&#x3BF; &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3BC;&#x3C6;&#x3B9;&#x3BA;&#x3BB;&#x3B5;&#x3B9;&#x3B5;&#x3C9;&#x3BD;
+  &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BD; &#x3C4;&#x3B5;
+  &#x3C3;&#x3C6;&#x3B9;&#x3C3;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x398;&#x3B5;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3B9;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3B2;&#x3BF;&#x3B7;&#x3B8;&#x3BF;&#x3BD;
+  &#x3BD;&#x3BF;&#x3C3;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B8;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3BD;&#x3B1;&#x3B9;&mdash;&#x3C0;&#x3C1;&#x3BF;&#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3C2;
+  &#x3B4;&#x3B5; &#x1F41; &#x1F31;&#x3B5;&#x3C1;&#x3B5;&#x3C5;&#x3C2;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;</span>. Pausanias. l. 10. p. 884. The city
+  was also called Ophitea.</p>
+
+  <p><a name="footnote775" href="#footnotetag775">[775]</a> Aristophanes.
+  <span title="Nephelai" class="grk"
+  >&#x39D;&#x3B5;&#x3C6;&#x3B5;&#x3BB;&#x3B1;&#x3B9;</span>. v. 595.</p>
+
+  <p><a name="footnote776" href="#footnotetag776">[776]</a> See Scholia to
+  Aristoph. v. 595.</p>
+
+  <p><a name="footnote777" href="#footnotetag777">[777]</a> Ibidem.</p>
+
+  <p><a name="footnote778" href="#footnotetag778">[778]</a> We meet with
+  the like in the Orphica.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Amphi de manteias eda�n polupeironas hormous" class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3B4;&#x3B5; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3B9;&#x3B1;&#x3C2; &#x3B5;&#x3B4;&#x3B1;&#x3B7;&#x3BD; &#x3C0;&#x3BF;&#x3BB;&#x3C5;&#x3C0;&#x3B5;&#x3B9;&#x3C1;&#x3BF;&#x3BD;&#x3B1;&#x3C2; &#x1F41;&#x3C1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;</span></p>
+      <p><span title="Th�r�n, Oi�n�n te." class="grk">&#x398;&#x3B7;&#x3C1;&#x3C9;&#x3BD;, &#x39F;&#x3B9;&#x3C9;&#x3BD;&#x3C9;&#x3BD; &#x3C4;&#x3B5;.</span> Argonautica. v. 33.</p>
+    </div>
+  </div>
+  <p>So in Pindar. <span title="Keladonti moi amphi Kinuran." class="grk"
+  >&#x39A;&#x3B5;&#x3BB;&#x3B1;&#x3B4;&#x3BF;&#x3BD;&#x3C4;&#x3B9;
+  &#x3BC;&#x3BF;&#x3B9; &#x3B1;&#x3BC;&#x3C6;&#x3B9;
+  &#x39A;&#x3B9;&#x3BD;&#x3C5;&#x3C1;&#x3B1;&#x3BD;.</span> Pyth. Ode 2. p.
+  203.</p>
+
+  <p>We have the same from the Tripod itself.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Amphi de Puth�, kai Klariou manteumata Phoibou." class="grk">&#x391;&#x3BC;&#x3C6;&#x3B9; &#x3B4;&#x3B5; &#x3A0;&#x3C5;&#x3B8;&#x3C9;, &#x3BA;&#x3B1;&#x3B9; &#x39A;&#x3BB;&#x3B1;&#x3C1;&#x3B9;&#x3BF;&#x3C5; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C5;&#x3BC;&#x3B1;&#x3C4;&#x3B1; &#x3A6;&#x3BF;&#x3B9;&#x3B2;&#x3BF;&#x3C5;.</span> Apollo de defectu Oraculor. apud Eusebium. Pr�p. Evang. l. 5. c. 16. p. 204.</p>
+    </div>
+  </div>
+  <p><a name="footnote779" href="#footnotetag779">[779]</a> Hymn to Venus
+  of Salamis. See Homer Didymi. vol. 2. p. 528.</p>
+
+  <p>The names of the sacred hymns, as mentioned by Proclus in his <span
+  title="Chr�stomatheia" class="grk"
+  >&#x3A7;&#x3C1;&#x3B7;&#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1;&#x3B8;&#x3B5;&#x3B9;&#x3B1;</span>,
+  were <span title="Paianes" class="grk"
+  >&#x3A0;&#x3B1;&#x3B9;&#x3B1;&#x3BD;&#x3B5;&#x3C2;</span>, <span
+  title="Dithurambos" class="grk"
+  >&#x394;&#x3B9;&#x3B8;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3B2;&#x3BF;&#x3C2;</span>,
+  <span title="Ad�nis" class="grk"
+  >&#x391;&#x3B4;&#x3C9;&#x3BD;&#x3B9;&#x3C2;</span>, <span title="Io Bakchon" class="grk"
+  >&#x399;&#x3BF; &#x392;&#x3B1;&#x3BA;&#x3C7;&#x3BF;&#x3BD;</span>, <span
+  title="Huporch�mata" class="grk"
+  >&#x1F59;&#x3C0;&#x3BF;&#x3C1;&#x3C7;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B1;</span>,
+  <span title="Enk�mia" class="grk"
+  >&#x395;&#x3B3;&#x3BA;&#x3C9;&#x3BC;&#x3B9;&#x3B1;</span>, <span
+  title="Euktika." class="grk"
+  >&#x395;&#x3C5;&#x3BA;&#x3C4;&#x3B9;&#x3BA;&#x3B1;.</span> Photius. c.
+  236. p. 983.</p>
+
+  <p><a name="footnote780" href="#footnotetag780">[780]</a> Diodorus. l. 5.
+  p. 213.</p>
+
+  <p><a name="footnote781" href="#footnotetag781">[781]</a> Idque a <span
+  title="Thriamb�i" class="grk"
+  >&#x398;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3B2;&#x1FF3;</span> Gr�co, Liberi
+  Patris cognomento. Varro de lingu� Lat. l. 5. p. 58.</p>
+
+  <p><a name="footnote782" href="#footnotetag782">[782]</a> Diodorus
+  Siculus. l. 5. p. 213.</p>
+
+  <p><a name="footnote783" href="#footnotetag783">[783]</a>
+  Epiphanius&mdash;adversus H�res. l. 3. p. 1093.</p>
+
+  <p><a name="footnote784" href="#footnotetag784">[784]</a> Pindar. Olympic
+  Ode vi. p. 53.</p>
+
+  <p>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:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><span title="Entha hoi �pase" class="grk">&#x395;&#x3BD;&#x3B8;&#x3B1; &#x1F41;&#x3B9; &#x3C9;&#x3C0;&#x3B1;&#x3C3;&#x3B5;</span></p>
+      <p><span title="Th�sauron didumon mantosunas (Apoll�n)." class="grk">&#x398;&#x3B7;&#x3C3;&#x3B1;&#x3C5;&#x3C1;&#x3BF;&#x3BD; &#x3B4;&#x3B9;&#x3B4;&#x3C5;&#x3BC;&#x3BF;&#x3BD; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3C3;&#x3C5;&#x3BD;&#x3B1;&#x3C2; (&#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;).</span> Ibid. p. 53.</p>
+    </div>
+  </div>
+  <p><a name="footnote785" href="#footnotetag785">[785]</a> Of the Iamid�,
+  see Herodotus. l. v. c. 44. l. ix. c. 33.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Kallion t�n Iamide�n mantin" class="grk">&#x39A;&#x3B1;&#x3BB;&#x3BB;&#x3B9;&#x3BF;&#x3BD; &#x3C4;&#x3C9;&#x3BD; &#x399;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B5;&#x3C9;&#x3BD; &#x3BC;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BD;</span>.</p>
+    </div>
+  </div>
+  <p><a name="footnote786" href="#footnotetag786">[786]</a> Pindar. Ibidem.
+  p. 51.</p>
+
+  <p><a name="footnote787" href="#footnotetag787">[787]</a> Pi is the
+  antient Egyptian prefix.</p>
+
+  <p><a name="footnote788" href="#footnotetag788">[788]</a> Herodotus. l.
+  1. c. 62. p. 30.</p>
+
+  <p><a name="footnote789" href="#footnotetag789">[789]</a> Apollonius
+  Rhodius. l. 3. v. 1180.</p>
+
+  <p>An ox or cow from being oracular was styled Alphi as well as Omphi.
+  Hence Plutarch speaks of Cadmus: <span title="Hon phasi to alpha pant�n protaxai. dia to Phoinikas hout� kalein ton boun." class="grk"
+  >&#x1F49;&#x3BD; &#x3C6;&#x3B1;&#x3C3;&#x3B9; &#x3C4;&#x3BF;
+  &#x3B1;&#x3BB;&#x3C6;&#x3B1; &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B1;&#x3BE;&#x3B1;&#x3B9;.
+  &#x3B4;&#x3B9;&#x3B1; &#x3C4;&#x3BF;
+  &#x3A6;&#x3BF;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B1;&#x3C2;
+  &#x1F41;&#x3C5;&#x3C4;&#x3C9; &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B2;&#x3BF;&#x3C5;&#x3BD;.</span> Sympos. Qu�st.
+  9. 3.</p>
+
+  <p><a name="footnote790" href="#footnotetag790">[790]</a> In insul�
+  Pharo. Pliny. l. 36. c. 12.</p>
+
+  <p><a name="footnote791" href="#footnotetag791">[791]</a> Wheeler's
+  Travels, p. 207.</p>
+
+  <p><a name="footnote792" href="#footnotetag792">[792]</a> Wheeler. p.
+  204. Sandys's travels. p. 32.</p>
+
+  <p><a name="footnote793" href="#footnotetag793">[793]</a> Strabo. l. 17.
+  p. 1141.</p>
+
+  <p><a name="footnote794" href="#footnotetag794">[794]</a> Strabo. l. 3.
+  p. 259.</p>
+
+  <p><a name="footnote795" href="#footnotetag795">[795]</a> Strabo. l. 2.
+  p. 258.</p>
+
+  <p><a name="footnote796" href="#footnotetag796">[796]</a> Strabo. Ibidem.
+  Ou-Ob. Sol. Pytho. Onoba, regio Solis Pythonis.</p>
+
+  <p><a name="footnote797" href="#footnotetag797">[797]</a> Strabo calls
+  the African pillar Abyluca; which is commonly rendered Abila.&mdash;<span
+  title="Enioi de st�las hupelabon t�n Kalp�n, kai t�n Abuluka&mdash;ktl." class="grk"
+  >&#x395;&#x3BD;&#x3B9;&#x3BF;&#x3B9; &#x3B4;&#x3B5;
+  &#x3C3;&#x3C4;&#x3B7;&#x3BB;&#x3B1;&#x3C2;
+  &#x1F51;&#x3C0;&#x3B5;&#x3BB;&#x3B1;&#x3B2;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B7;&#x3BD; &#x39A;&#x3B1;&#x3BB;&#x3C0;&#x3B7;&#x3BD;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3B2;&#x3C5;&#x3BB;&#x3C5;&#x3BA;&#x3B1;&mdash;&#x3BA;&#x3C4;&#x3BB;.</span>
+  Ibidem. Ab-El-Uc, and Ca-Alpe.</p>
+
+  <p>Calpe is now called Gibel-Tar, or Gibralter: which name relates to the
+  hill where of old the pillar stood.</p>
+
+  <p><a name="footnote798" href="#footnotetag798">[798]</a> &mdash;<span
+  title="All' apo limenos men oudeis anag�tai, m� thusas tois Thesis, kai parakalesas autous bo�thous." class="grk"
+  >&#x391;&#x3BB;&#x3BB;' &#x3B1;&#x3C0;&#x3BF;
+  &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2; &#x3BC;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3B9;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B3;&#x3B7;&#x3C4;&#x3B1;&#x3B9;, &#x3BC;&#x3B7;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B1;&#x3C2; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x398;&#x3B5;&#x3C3;&#x3B9;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3C3;&#x3B1;&#x3C2;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B2;&#x3BF;&#x3B7;&#x3B8;&#x3BF;&#x3C5;&#x3C2;.</span> Arrian upon
+  Epictetus. l. 3. c. 22.</p>
+
+  <p><a name="footnote799" href="#footnotetag799">[799]</a> Virgil. l. 3.
+  �neis.</p>
+
+  <p><a name="footnote800" href="#footnotetag800">[800]</a> Callimachus.
+  Hymn to Delos. v. 3l6.</p>
+
+  <p><a name="footnote801" href="#footnotetag801">[801]</a> Homer. Hymn to
+  Apollo, v. 156.</p>
+
+  <p>Helen is said to have been a mimic of this sort.</p>
+
+  <p><a name="footnote802" href="#footnotetag802">[802]</a> <span title="To hieron tou Ouriou apechei apo tou Buzantiou stadia 120; ginontai de milia 16. kai esti stenotaton to stoma tou Pontou kaloumenon." class="grk"
+  >&#x3A4;&#x3BF; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5; &#x39F;&#x3C5;&#x3C1;&#x3B9;&#x3BF;&#x3C5;
+  &#x3B1;&#x3C0;&#x3B5;&#x3C7;&#x3B5;&#x3B9; &#x3B1;&#x3C0;&#x3BF;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x392;&#x3C5;&#x3B6;&#x3B1;&#x3BD;&#x3C4;&#x3B9;&#x3BF;&#x3C5;
+  &#x3C3;&#x3C4;&#x3B1;&#x3B4;&#x3B9;&#x3B1; &#x3C1;&#x3BA;&#x387;
+  &#x3B3;&#x3B9;&#x3BD;&#x3BF;&#x3BD;&#x3C4;&#x3B1;&#x3B9; &#x3B4;&#x3B5;
+  &#x3BC;&#x3B9;&#x3BB;&#x3B9;&#x3B1; &#x3B9;&#x3DB;. &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3C3;&#x3C4;&#x3B5;&#x3BD;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF; &#x3C3;&#x3C4;&#x3BF;&#x3BC;&#x3B1; &#x3C4;&#x3BF;&#x3C5;
+  &#x3A0;&#x3BF;&#x3BD;&#x3C4;&#x3BF;&#x3C5;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;.</span>
+  Anon. Descript. Ponti Euxini.</p>
+
+  <p><a name="footnote803" href="#footnotetag803">[803]</a> See Spon. and
+  Wheeler's travels. p. 209.</p>
+
+  <p><a name="footnote804" href="#footnotetag804">[804]</a> Dionysius <span
+  title="peri�g�s" class="grk"
+  >&#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3B7;&#x3B3;&#x3B7;&#x3C2;</span>. v.
+  380.</p>
+
+  <p><a name="footnote805" href="#footnotetag805">[805]</a> Apollonius
+  Rhodius. l. 1. v. 601.</p>
+
+  <p><a name="footnote806" href="#footnotetag806">[806]</a> Ibid. l. 1. v.
+  1114.</p>
+
+  <p>In another place,</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Phula te Bithun�n aut�i kteatissato gai�i," class="grk">&#x3A6;&#x3C5;&#x3BB;&#x3B1; &#x3C4;&#x3B5; &#x392;&#x3B9;&#x3B8;&#x3C5;&#x3BD;&#x3C9;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x1FC3; &#x3BA;&#x3C4;&#x3B5;&#x3B1;&#x3C4;&#x3B9;&#x3C3;&#x3C3;&#x3B1;&#x3C4;&#x3BF; &#x3B3;&#x3B1;&#x3B9;&#x1FC3;,</span></p>
+      <p><span title="Mesph' epi R�baiou prochoas, skopelon te Kol�n�s." class="grk">&#x39C;&#x3B5;&#x3C3;&#x3C6;' &#x3B5;&#x3C0;&#x3B9; &#x3A1;&#x3B7;&#x3B2;&#x3B1;&#x3B9;&#x3BF;&#x3C5; &#x3C0;&#x3C1;&#x3BF;&#x3C7;&#x3BF;&#x3B1;&#x3C2;, &#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3BD; &#x3C4;&#x3B5; &#x39A;&#x3BF;&#x3BB;&#x3C9;&#x3BD;&#x3B7;&#x3C2;.</span></p>
+      <p class="i16">Apollon. Rhod. l. 2. v. 790.</p>
+    </div>
+  </div>
+  <p><a name="footnote807" href="#footnotetag807">[807]</a> Orphic
+  Argonaut. v. 375.</p>
+
+  <p><a name="footnote808" href="#footnotetag808">[808]</a> Homer's Hymn to
+  Apollo.</p>
+
+  <p><a name="footnote809" href="#footnotetag809">[809]</a> Orphic
+  Argonaut. v. 1295.</p>
+
+  <p>Sophocles calls the sea coast <span title="parab�mios akt�" class="grk"
+  >&#x3C0;&#x3B1;&#x3C1;&#x3B1;&#x3B2;&#x3C9;&#x3BC;&#x3B9;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C4;&#x3B7;</span>, from the numbers of altars.
+  &#338;dipus Tyrannus. v. 193.</p>
+
+  <p>The like province was attributed to the supposed sister of Apollo,
+  Diana: Jupiter tells her&mdash;</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p class="i16"><span title="kai men aguiais" class="grk">&#x3BA;&#x3B1;&#x3B9; &#x3BC;&#x3B5;&#x3BD; &#x3B1;&#x3B3;&#x3C5;&#x3B9;&#x3B1;&#x3B9;&#x3C2;</span></p>
+      <p><span title="Ess�i kai limenessin episkopos." class="grk">&#x395;&#x3C3;&#x3C3;&#x1FC3; &#x3BA;&#x3B1;&#x3B9; &#x3BB;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3B5;&#x3C3;&#x3C3;&#x3B9;&#x3BD; &#x3B5;&#x3C0;&#x3B9;&#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3BF;&#x3C2;.</span></p>
+    </div>
+  </div>
+  <p>And, in another place:</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Tris deka toi ptoliethra kai ouk hena Purgon opass�." class="grk">&#x3A4;&#x3C1;&#x3B9;&#x3C2; &#x3B4;&#x3B5;&#x3BA;&#x3B1; &#x3C4;&#x3BF;&#x3B9; &#x3C0;&#x3C4;&#x3BF;&#x3BB;&#x3B9;&#x3B5;&#x3B8;&#x3C1;&#x3B1; &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C5;&#x3BA; &#x1F11;&#x3BD;&#x3B1; &#x3A0;&#x3C5;&#x3C1;&#x3B3;&#x3BF;&#x3BD; &#x3BF;&#x3C0;&#x3B1;&#x3C3;&#x3C3;&#x3C9;.</span></p>
+      <p class="i16">Callimachus. Hymn to Diana.</p>
+    </div>
+  </div>
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Potnia, Mounuchi�, Limenoskope, chaire, Pheraia." class="grk">&#x3A0;&#x3BF;&#x3C4;&#x3BD;&#x3B9;&#x3B1;, &#x39C;&#x3BF;&#x3C5;&#x3BD;&#x3C5;&#x3C7;&#x3B9;&#x3B7;, &#x39B;&#x3B9;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C3;&#x3BA;&#x3BF;&#x3C0;&#x3B5;, &#x3C7;&#x3B1;&#x3B9;&#x3C1;&#x3B5;, &#x3A6;&#x3B5;&#x3C1;&#x3B1;&#x3B9;&#x3B1;.</span> Ibid. v. 259.</p>
+    </div>
+  </div>
+  <p><a name="footnote810" href="#footnotetag810">[810]</a> <span
+  title="Prin ge oun akrib�th�nai tas t�n agalmat�n scheseis, kionas histantes hoi palaioi esebon toutous, h�s aphidrumata tou Theou." class="grk"
+  >&#x3A0;&#x3C1;&#x3B9;&#x3BD; &#x3B3;&#x3B5; &#x3BF;&#x3C5;&#x3BD;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B9;&#x3B2;&#x3C9;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C4;&#x3B1;&#x3C2; &#x3C4;&#x3C9;&#x3BD;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C3;&#x3C7;&#x3B5;&#x3C3;&#x3B5;&#x3B9;&#x3C2;,
+  &#x3BA;&#x3B9;&#x3BF;&#x3BD;&#x3B1;&#x3C2;
+  &#x1F31;&#x3C3;&#x3C4;&#x3B1;&#x3BD;&#x3C4;&#x3B5;&#x3C2; &#x1F41;&#x3B9;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3B9;
+  &#x3B5;&#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3C5;&#x3C2;, &#x1F61;&#x3C2;
+  &#x3B1;&#x3C6;&#x3B9;&#x3B4;&#x3C1;&#x3C5;&#x3BC;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3BF;&#x3C5; &#x398;&#x3B5;&#x3BF;&#x3C5;.</span> Clemens
+  Alexand. l. 1. p. 418.</p>
+
+  <p><a name="footnote811" href="#footnotetag811">[811]</a> <span
+  title="&mdash;Ontos ouchi agalmatos sun techn�i, lithou de argou kata to archaion." class="grk"
+  >&mdash;&#x39F;&#x3BD;&#x3C4;&#x3BF;&#x3C2; &#x3BF;&#x3C5;&#x3C7;&#x3B9;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C3;&#x3C5;&#x3BD; &#x3C4;&#x3B5;&#x3C7;&#x3BD;&#x1FC3;,
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C5; &#x3B4;&#x3B5;
+  &#x3B1;&#x3C1;&#x3B3;&#x3BF;&#x3C5; &#x3BA;&#x3B1;&#x3C4;&#x3B1;
+  &#x3C4;&#x3BF; &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3BD;.</span>
+  Pausan. l. 9. p. 757.</p>
+
+  <p>Also of the Thespians: <span title="Kai sphisin agalma palaiotaton estin argos lithos" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C3;&#x3C6;&#x3B9;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3B3;&#x3B1;&#x3BB;&#x3BC;&#x3B1;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x3B1;&#x3C1;&#x3B3;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C2;</span>. p. 761.</p>
+
+  <p><a name="footnote812" href="#footnotetag812">[812]</a> Tertullian
+  adversus Gentes. l. 1. c. 12.</p>
+
+  <p><a name="footnote813" href="#footnotetag813">[813]</a> <span
+  title="Kai to men Samias H�ras proteron �n sanis" class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x3C4;&#x3BF; &#x3BC;&#x3B5;&#x3BD;
+  &#x3A3;&#x3B1;&#x3BC;&#x3B9;&#x3B1;&#x3C2; &#x1F29;&#x3C1;&#x3B1;&#x3C2;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C4;&#x3B5;&#x3C1;&#x3BF;&#x3BD; &#x3B7;&#x3BD;
+  &#x3C3;&#x3B1;&#x3BD;&#x3B9;&#x3C2;</span>. Clementis Cohort. p. 40.</p>
+
+  <p><a name="footnote814" href="#footnotetag814">[814]</a> Apollonius
+  Rhodius. l. 1. v. 1117. p. 115.</p>
+
+  <p><a name="footnote815" href="#footnotetag815">[815]</a> Orphic
+  Argonaut. v. 605.</p>
+
+  <p>Pliny, l. 16, mentions simulacrum vitigineum.</p>
+
+  <p><a name="footnote816" href="#footnotetag816">[816]</a> Callimachus.
+  Hymn to Diana. v. 237.</p>
+
+  <p><a name="footnote817" href="#footnotetag817">[817]</a> <span
+  title="Premnon&mdash;stelechos, blastos, pan riz�ma dendrou to g�raskon; � to ampelou pros t�i g� premnon." class="grk"
+  >&#x3A0;&#x3C1;&#x3B5;&#x3BC;&#x3BD;&#x3BF;&#x3BD;&mdash;&#x3C3;&#x3C4;&#x3B5;&#x3BB;&#x3B5;&#x3C7;&#x3BF;&#x3C2;,
+  &#x3B2;&#x3BB;&#x3B1;&#x3C3;&#x3C4;&#x3BF;&#x3C2;, &#x3C0;&#x3B1;&#x3BD;
+  &#x3C1;&#x3B9;&#x3B6;&#x3C9;&#x3BC;&#x3B1;
+  &#x3B4;&#x3B5;&#x3BD;&#x3B4;&#x3C1;&#x3BF;&#x3C5; &#x3C4;&#x3BF;
+  &#x3B3;&#x3B7;&#x3C1;&#x3B1;&#x3C3;&#x3BA;&#x3BF;&#x3BD;&#x387; &#x3B7;
+  &#x3C4;&#x3BF; &#x3B1;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C5;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C2; &#x3C4;&#x1FC3; &#x3B3;&#x3B7;
+  &#x3C0;&#x3C1;&#x3B5;&#x3BC;&#x3BD;&#x3BF;&#x3BD;.</span> Hesychius.</p>
+
+  <p><span title="Premniasai, ekriz�sai" class="grk"
+  >&#x3A0;&#x3C1;&#x3B5;&#x3BC;&#x3BD;&#x3B9;&#x3B1;&#x3C3;&#x3B1;&#x3B9;,
+  &#x3B5;&#x3BA;&#x3C1;&#x3B9;&#x3B6;&#x3C9;&#x3C3;&#x3B1;&#x3B9;</span>.
+  Ibidem.</p>
+
+  <p><a name="footnote818" href="#footnotetag818">[818]</a> Nonni
+  Dionysiaca. l. xi. p. 306.</p>
+
+  <p><a name="footnote819" href="#footnotetag819">[819]</a> Nonni Dion. l.
+  x. p. 278.</p>
+
+  <p><a name="footnote820" href="#footnotetag820">[820]</a> Nonni Dion. l.
+  xi. p. 296.</p>
+
+  <p><a name="footnote821" href="#footnotetag821">[821]</a> Ovid. Fast. l.
+  3. v. 409.</p>
+
+  <p><a name="footnote822" href="#footnotetag822">[822]</a> <span
+  title="Ampelos, polis t�s Ligustik�s; Heketaios en Eur�p�i; esti de akra Tor�nai�n Ampelos legomen�; esti kai hetera akra t�s Samou; kai all� en Kur�n�. Agroitas de duo poleis ph�si, t�n men an�, t�n de kat�i; esti de kai Italias akra, kai lim�n." class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;,
+  &#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x39B;&#x3B9;&#x3B3;&#x3C5;&#x3C3;&#x3C4;&#x3B9;&#x3BA;&#x3B7;&#x3C2;&#x387;
+  &#x1F19;&#x3BA;&#x3B5;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x395;&#x3C5;&#x3C1;&#x3C9;&#x3C0;&#x1FC3;&#x387;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3B4;&#x3B5; &#x3B1;&#x3BA;&#x3C1;&#x3B1;
+  &#x3A4;&#x3BF;&#x3C1;&#x3C9;&#x3BD;&#x3B1;&#x3B9;&#x3C9;&#x3BD;
+  &#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;&#x387;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x1F11;&#x3C4;&#x3B5;&#x3C1;&#x3B1; &#x3B1;&#x3BA;&#x3C1;&#x3B1;
+  &#x3C4;&#x3B7;&#x3C2; &#x3A3;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x387;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B1;&#x3BB;&#x3BB;&#x3B7; &#x3B5;&#x3BD;
+  &#x39A;&#x3C5;&#x3C1;&#x3B7;&#x3BD;&#x3B7;.
+  &#x391;&#x3B3;&#x3C1;&#x3BF;&#x3B9;&#x3C4;&#x3B1;&#x3C2; &#x3B4;&#x3B5;
+  &#x3B4;&#x3C5;&#x3BF; &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B9;&#x3C2;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;, &#x3C4;&#x3B7;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3BD;&#x3C9;, &#x3C4;&#x3B7;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3C4;&#x1FF3;&#x387; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x399;&#x3C4;&#x3B1;&#x3BB;&#x3B9;&#x3B1;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3BB;&#x3B9;&#x3BC;&#x3B7;&#x3BD;.</span> Steph. Byzant.</p>
+
+  <p><span title="Kaleitai men oun kai akra tis Ampelos." class="grk"
+  >&#x39A;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BD; &#x3BF;&#x3C5;&#x3BD; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B1; &#x3C4;&#x3B9;&#x3C2;
+  &#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;.</span> Strabo of
+  Samos. l. 14. p. 944.</p>
+
+  <p><a name="footnote823" href="#footnotetag823">[823]</a> Ampelusia,
+  called <span title="K�tt�s akron" class="grk"
+  >&#x39A;&#x3C9;&#x3C4;&#x3C4;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3BF;&#x3BD;</span>. Ptolemy. l. 4. so named
+  according to Strabo <span title="apo K�te�n" class="grk"
+  >&#x3B1;&#x3C0;&#x3BF; &#x39A;&#x3C9;&#x3C4;&#x3B5;&#x3C9;&#x3BD;</span>,
+  or <span title="K�tai�n" class="grk"
+  >&#x39A;&#x3C9;&#x3C4;&#x3B1;&#x3B9;&#x3C9;&#x3BD;</span>, not far from a
+  city Zilis, and Cota. See Pliny. l. 5. c. 1.</p>
+
+  <p>Promontorium Oceani extimum Ampelusia. Pliny. l. 5. c. 1.</p>
+
+  <p>Ampelona. Pliny. l. 6. c. 28.</p>
+
+  <p><a name="footnote824" href="#footnotetag824">[824]</a> <span
+  title="Apo Ampelou akr�s epi Kanastrai�n akr�n" class="grk"
+  >&#x391;&#x3C0;&#x3BF; &#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C5;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B7;&#x3C2; &#x3B5;&#x3C0;&#x3B9;
+  &#x39A;&#x3B1;&#x3BD;&#x3B1;&#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3B7;&#x3BD;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B7;&#x3BD;</span>. Herodotus. l. 7. c. 123.</p>
+
+  <p><span title="Ampelos akra" class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B1;</span>, in Crete. Ptolemy. See Pliny. l. 4.
+  c. 12.</p>
+
+  <p><a name="footnote825" href="#footnotetag825">[825]</a> In Samos was
+  <span title="Ampelos akra; esti de ouk euoinos." class="grk"
+  >&#x391;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;
+  &#x3B1;&#x3BA;&#x3C1;&#x3B1;&#x387; &#x3B5;&#x3C3;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5; &#x3BF;&#x3C5;&#x3BA;
+  &#x3B5;&#x3C5;&#x3BF;&#x3B9;&#x3BD;&#x3BF;&#x3C2;.</span> Strabo. l. 14.
+  p. 944.</p>
+
+  <p>Some places were called more simply Ampe.</p>
+
+  <p>See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.</p>
+
+  <p><span title="Amp�" class="grk">&#x391;&#x3BC;&#x3C0;&#x3B7;</span> of
+  Tzetzes. See Cellarius.</p>
+
+  <p><a name="footnote826" href="#footnotetag826">[826]</a> <span
+  title="Mukal�s ch�rion hieron" class="grk"
+  >&#x39C;&#x3C5;&#x3BA;&#x3B1;&#x3BB;&#x3B7;&#x3C2;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3BD;
+  &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;</span>. Herodotus. l. 1. c. 148.</p>
+
+  <p><a name="footnote827" href="#footnotetag827">[827]</a> Pr�p. Evan. l.
+  5. c. 16.</p>
+
+  <p><a name="footnote828" href="#footnotetag828">[828]</a> Pindar. Olymp.
+  Ode 12.</p>
+
+  <p><span title="Numphai eisi en t�i phreati" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3B9; &#x3B5;&#x3B9;&#x3C3;&#x3B9;
+  &#x3B5;&#x3BD; &#x3C4;&#x1FF3;
+  &#x3C6;&#x3C1;&#x3B5;&#x3B1;&#x3C4;&#x3B9;</span>. Artemidorus
+  Oneirocrit. l. 2. c. 23.</p>
+
+  <p><a name="footnote829" href="#footnotetag829">[829]</a> <span
+  title="Numph�n estin hieron epi t�i p�g�i.&mdash;-louomenois de en t�i p�g�i kamat�n te esti kai alg�mat�n pant�n hiamata" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3C9;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F31;&#x3B5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x1FC3;
+  &#x3C0;&#x3B7;&#x3B3;&#x1FC3;.&mdash;-&#x3BB;&#x3BF;&#x3C5;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B4;&#x3B5; &#x3B5;&#x3BD; &#x3C4;&#x1FC3;
+  &#x3C0;&#x3B7;&#x3B3;&#x1FC3;
+  &#x3BA;&#x3B1;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD; &#x3C4;&#x3B5;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3BB;&#x3B3;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;
+  &#x1F31;&#x3B1;&#x3BC;&#x3B1;&#x3C4;&#x3B1;</span>. Pausanias. l. 6. p.
+  510.</p>
+
+  <p><a name="footnote830" href="#footnotetag830">[830]</a> <span
+  title="Numphika" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B9;&#x3BA;&#x3B1;</span>, and <span
+  title="Loutra" class="grk"
+  >&#x39B;&#x3BF;&#x3C5;&#x3C4;&#x3C1;&#x3B1;</span>, are put by Hesychius
+  as synonymous.</p>
+
+  <p>Omnibus aquis Nymph� sunt pr�sidentes. Servius upon Virgil. Eclog.
+  1.</p>
+
+  <p>Thetis was styled Nympha, merely because she was supposed to be water.
+  Thetidem dici voluerunt aquam, unde et <i>Nympha</i> dicta est. Fulgentij
+  Mytholog. c. viii. p. 720.</p>
+
+  <p><a name="footnote831" href="#footnotetag831">[831]</a> Pausanias. l.
+  8. p. 670.</p>
+
+  <p>Young women were, by the later Greeks, and by the Romans, styled
+  Nymph�; but improperly. Nympha vox, Gr�corum <span title="Numpha" class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;</span>, non fuit ab origine Virgini
+  sive Puell� propria: sed solummodo partem corporis denotabat. �gyptijs,
+  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
+  f&#339;mineum, sicut et alios fontes, nomine Ain Omphe, Gr�ce <span
+  title="numph�" class="grk">&#x3BD;&#x3C5;&#x3BC;&#x3C6;&#x3B7;</span>,
+  insignibant: quod ab �gyptijs ad Gr�cos derivatum est.&mdash;Hinc
+  legimus, <span title="Numph� p�g�, kai neogamos gun�, numph�n de kalousi ktl." class="grk"
+  >&#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B7; &#x3C0;&#x3B7;&#x3B3;&#x3B7;,
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3B5;&#x3BF;&#x3B3;&#x3B1;&#x3BC;&#x3BF;&#x3C2;
+  &#x3B3;&#x3C5;&#x3BD;&#x3B7;, &#x3BD;&#x3C5;&#x3BC;&#x3C6;&#x3B7;&#x3BD;
+  &#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3BA;&#x3C4;&#x3BB;.</span> Suidas.</p>
+
+  <p><span title="Par' Ath�naiois h� tou Dios m�t�r, Numph�" class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B8;&#x3B7;&#x3BD;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2; &#x1F21;
+  &#x3C4;&#x3BF;&#x3C5; &#x394;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;,
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B7;</span>. Ibidem.</p>
+
+  <p><a name="footnote832" href="#footnotetag832">[832]</a> Naptha is
+  called Apthas by Simplicius in Categoric. Aristotelis. <span title="Kai ho Aphthas dechetai porrh�then tou puros eidos." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x1F41; &#x391;&#x3C6;&#x3B8;&#x3B1;&#x3C2;
+  &#x3B4;&#x3B5;&#x3C7;&#x3B5;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3BF;&#x1FE4;&#x1FE5;&#x3C9;&#x3B8;&#x3B5;&#x3BD;
+  &#x3C4;&#x3BF;&#x3C5; &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3C2;
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C2;.</span> The same by Gregory Nyssen is
+  contracted, and called, after the Ionic manner, <span title="Phth�s: h�sper ho kaloumenos Phth�s exaptetai" class="grk"
+  >&#x3A6;&#x3B8;&#x3B7;&#x3C2;: &#x1F61;&#x3C3;&#x3C0;&#x3B5;&#x3C1;
+  &#x1F41;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3C2;
+  &#x3A6;&#x3B8;&#x3B7;&#x3C2;
+  &#x3B5;&#x3BE;&#x3B1;&#x3C0;&#x3C4;&#x3B5;&#x3C4;&#x3B1;&#x3B9;</span>.
+  Liber de anim�. 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.</p>
+
+  <p>See Valesij not� in Amm. Marcellinum. l. 23. p. 285.</p>
+
+  <p>Epirus was denominated from the worship of fire, and one of its rivers
+  was called the Aphas.</p>
+
+  <p><a name="footnote833" href="#footnotetag833">[833]</a> Pliny. l. 31.
+  p. 333.</p>
+
+  <p><a name="footnote834" href="#footnotetag834">[834]</a> Marcellinus. l.
+  23. p. 285.</p>
+
+  <p><a name="footnote835" href="#footnotetag835">[835]</a> Pliny. l. 6. p.
+  326.</p>
+
+  <p><a name="footnote836" href="#footnotetag836">[836]</a> Strabo. l. 7.
+  p. 487. See Antigoni Carystii Mirabilia. p. 163.</p>
+
+  <p><a name="footnote837" href="#footnotetag837">[837]</a> <span title="En t�i ch�rai t�n Apoll�niat�n kaleitai ti Numphaion; petra de esti pur anadidousa; hup' aut�i de kr�nai rheousi chliarou Asphaltou" class="grk"
+  >&#x395;&#x3BD; &#x3C4;&#x1FC3; &#x3C7;&#x3C9;&#x3C1;&#x1FB3;
+  &#x3C4;&#x3C9;&#x3BD;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3B9;&#x3B1;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;&#x3C4;&#x3B1;&#x3B9; &#x3C4;&#x3B9;
+  &#x39D;&#x3C5;&#x3BC;&#x3C6;&#x3B1;&#x3B9;&#x3BF;&#x3BD;&#x387;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1; &#x3B4;&#x3B5;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9; &#x3C0;&#x3C5;&#x3C1;
+  &#x3B1;&#x3BD;&#x3B1;&#x3B4;&#x3B9;&#x3B4;&#x3BF;&#x3C5;&#x3C3;&#x3B1;&#x387;
+  &#x1F51;&#x3C0;' &#x3B1;&#x3C5;&#x3C4;&#x1FC3; &#x3B4;&#x3B5;
+  &#x3BA;&#x3C1;&#x3B7;&#x3BD;&#x3B1;&#x3B9;
+  &#x1FE5;&#x3B5;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C7;&#x3BB;&#x3B9;&#x3B1;&#x3C1;&#x3BF;&#x3C5;
+  &#x391;&#x3C3;&#x3C6;&#x3B1;&#x3BB;&#x3C4;&#x3BF;&#x3C5;</span>. Strabo.
+  l. 7. p. 487.</p>
+
+  <p><a name="footnote838" href="#footnotetag838">[838]</a> Strabo. Ibidem.
+  l. 7. p. 487. He supposes that it was called Ampelitis from <span
+  title="ampelos" class="grk"
+  >&#x3B1;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C2;</span>, the vine:
+  because its waters were good to kill vermin, <span title="Akos t�s phtheiri�s�s ampelou" class="grk"
+  >&#x391;&#x3BA;&#x3BF;&#x3C2; &#x3C4;&#x3B7;&#x3C2;
+  &#x3C6;&#x3B8;&#x3B5;&#x3B9;&#x3C1;&#x3B9;&#x3C9;&#x3C3;&#x3B7;&#x3C2;
+  &#x3B1;&#x3BC;&#x3C0;&#x3B5;&#x3BB;&#x3BF;&#x3C5;</span>. A far fetched
+  etymology. Neither Strabo, nor Posidonius, whom he quotes, considers that
+  the term is of Syriac original.</p>
+
+  <p><a name="footnote839" href="#footnotetag839">[839]</a> Philostrati
+  vita Apollonii. l. 8. c. 4. p. 116.</p>
+
+  <p><a name="footnote840" href="#footnotetag840">[840]</a> Dionis Historia
+  Romana. Johannis Resin: Antiq. l. 3. c. 11.</p>
+
+  <p><a name="footnote841" href="#footnotetag841">[841]</a> Pausanias. l.
+  9. p. 718.</p>
+
+  <p><a name="footnote842" href="#footnotetag842">[842]</a> Evagrius. l. 3.
+  c. 12.</p>
+
+  <p><a name="footnote843" href="#footnotetag843">[843]</a> Marcellinus. l.
+  15. c. 7. p. 68.</p>
+
+  <p><a name="footnote844" href="#footnotetag844">[844]</a> Celsus apud
+  Originem. l. 7. p. 333.</p>
+
+  <p>See also Plutarch. de Oraculorum defectu.</p>
+
+  <p><a name="footnote845" href="#footnotetag845">[845]</a> Callimachus.
+  Hymn to Diana. v. 226.</p>
+
+  <p><a name="footnote846" href="#footnotetag846">[846]</a> Callimachus.
+  Ibid. v. 33.</p>
+
+  <p><span title="Pollas de xun� poleas." class="grk"
+  >&#x3A0;&#x3BF;&#x3BB;&#x3BB;&#x3B1;&#x3C2; &#x3B4;&#x3B5;
+  &#x3BE;&#x3C5;&#x3BD;&#x3B7;
+  &#x3C0;&#x3BF;&#x3BB;&#x3B5;&#x3B1;&#x3C2;.</span> </p>
+
+  <p><a name="footnote847" href="#footnotetag847">[847]</a> Callimachus.
+  Hymn to Apollo. v. 56.</p>
+
+  <p><a name="footnote848" href="#footnotetag848">[848]</a> Cicero de
+  Divinatio. l. 1.</p>
+
+  <p><a name="footnote849" href="#footnotetag849">[849]</a> Lucian.
+  Astrolog. v. 1. p. 993.</p>
+
+  <p><a name="footnote850" href="#footnotetag850">[850]</a> See in the
+  former treatise, inscribed <span title="Omph�" class="grk"
+  >&#x39F;&#x3BC;&#x3C6;&#x3B7;</span>.</p>
+
+  <p><a name="footnote851" href="#footnotetag851">[851]</a> 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, <span title="Adelphos" class="grk"
+  >&#x391;&#x3B4;&#x3B5;&#x3BB;&#x3C6;&#x3BF;&#x3C2;</span>, <span
+  title="Kouros" class="grk"
+  >&#x39A;&#x3BF;&#x3C5;&#x3C1;&#x3BF;&#x3C2;</span>?</p>
+
+  <p><a name="footnote852" href="#footnotetag852">[852]</a> Verses from an
+  antient Choriambic poem, which are quoted by Terentianus Maurus de
+  Metris.</p>
+
+  <p><a name="footnote853" href="#footnotetag853">[853]</a> Lucilli
+  Fragmenta.</p>
+
+  <p><a name="footnote854" href="#footnotetag854">[854]</a> Ode of Ausonius
+  to Attius Patera Rhetor in Professorum Burdigalensium commemoratione. Ode
+  10.</p>
+
+  <p><a name="footnote855" href="#footnotetag855">[855]</a> Ausonius. Ode
+  4.</p>
+
+  <p><a name="footnote856" href="#footnotetag856">[856]</a> He is called
+  Balen by �schylus. Pers�. p. 156. <span title="Bal�n, archaios Bal�n." class="grk"
+  >&#x392;&#x3B1;&#x3BB;&#x3B7;&#x3BD;,
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x392;&#x3B1;&#x3BB;&#x3B7;&#x3BD;.</span></p>
+
+  <p><a name="footnote857" href="#footnotetag857">[857]</a> <span
+  title="Belin de kalousi touton; sebousi de huperphu�s, Apoll�na einai ethelontes." class="grk"
+  >&#x392;&#x3B5;&#x3BB;&#x3B9;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3BF;&#x3BD;&#x387;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3B4;&#x3B5;
+  &#x1F51;&#x3C0;&#x3B5;&#x3C1;&#x3C6;&#x3C5;&#x3C9;&#x3C2;,
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;&#x3BD;&#x3B1;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3B5;&#x3B8;&#x3B5;&#x3BB;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span>
+  Herodian. l. 8. of the Aquileians.</p>
+
+  <p>Inscriptio vetus Aquilei� reperta. APOLLINI. BELENO. C. AQUILEIENS.
+  FELIX.</p>
+
+  <p><a name="footnote858" href="#footnotetag858">[858]</a> Apollonius
+  Rhodius. Argonautic. l. 2. v. 703.</p>
+
+  <p><a name="footnote859" href="#footnotetag859">[859]</a> Ibidem. l. 1.
+  v. 1135.</p>
+
+  <p><a name="footnote860" href="#footnotetag860">[860]</a> Juvenal. Sat.
+  14. v. 265.</p>
+
+  <p><a name="footnote861" href="#footnotetag861">[861]</a> Manilius. l. 5.
+  v. 434.</p>
+
+  <p><a name="footnote862" href="#footnotetag862">[862]</a> Phavorinus.</p>
+
+  <p><span title="H� Olumpia pr�ton Kronios lophos elegeto" class="grk"
+  >&#x1F29; &#x39F;&#x3BB;&#x3C5;&#x3BC;&#x3C0;&#x3B9;&#x3B1;
+  &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3BD;
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3C2;
+  &#x3BB;&#x3BF;&#x3C6;&#x3BF;&#x3C2;
+  &#x3B5;&#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3C4;&#x3BF;</span>. Scholia in
+  Lycophron. v. 42.</p>
+
+  <p><span title="S�t�r hupsinephes Zeu, Kronion te nai�n lophon" class="grk"
+  >&#x3A3;&#x3C9;&#x3C4;&#x3B7;&#x3C1;
+  &#x1F51;&#x3C8;&#x3B9;&#x3BD;&#x3B5;&#x3C6;&#x3B5;&#x3C2;
+  &#x396;&#x3B5;&#x3C5;, &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B5; &#x3BD;&#x3B1;&#x3B9;&#x3C9;&#x3BD;
+  &#x3BB;&#x3BF;&#x3C6;&#x3BF;&#x3BD;</span>. Pindar. Olymp. Ode 5. p.
+  43.</p>
+
+  <p><a name="footnote863" href="#footnotetag863">[863]</a> Pindar. Olympic
+  Ode 6. p. 52.</p>
+
+  <p>Apollo was the same as Iamus; whose priests were the I�mid�, the most
+  antient order in Greece.</p>
+
+  <p><a name="footnote864" href="#footnotetag864">[864]</a> It is a word of
+  Amonian original, analogous to Eliza-bet, Bet-Armus, Bet-Tumus in India,
+  Phainobeth in Egypt.</p>
+
+  <p><a name="footnote865" href="#footnotetag865">[865]</a> Lycophron. v.
+  159. here they sacrificed <span title="Z�ni Ombri�i" class="grk"
+  >&#x396;&#x3B7;&#x3BD;&#x3B9;
+  &#x39F;&#x3BC;&#x3B2;&#x3C1;&#x3B9;&#x1FF3;</span>.</p>
+
+  <p><a name="footnote866" href="#footnotetag866">[866]</a> Pindar. Olymp.
+  Ode 6. p. 51.</p>
+
+  <p><a name="footnote867" href="#footnotetag867">[867]</a> <span
+  title="Tas men d� petras sebousi te malista, kai t�i Eteoklei phasin autas pesein ek tou ouranou." class="grk"
+  >&#x3A4;&#x3B1;&#x3C2; &#x3BC;&#x3B5;&#x3BD; &#x3B4;&#x3B7;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3C4;&#x3B5;
+  &#x3BC;&#x3B1;&#x3BB;&#x3B9;&#x3C3;&#x3C4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C4;&#x1FF3; &#x395;&#x3C4;&#x3B5;&#x3BF;&#x3BA;&#x3BB;&#x3B5;&#x3B9;
+  &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3B1;&#x3C2;
+  &#x3C0;&#x3B5;&#x3C3;&#x3B5;&#x3B9;&#x3BD; &#x3B5;&#x3BA;
+  &#x3C4;&#x3BF;&#x3C5;
+  &#x3BF;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;.</span> Pausanias. l.
+  9. p. 786.</p>
+
+  <p><a name="footnote868" href="#footnotetag868">[868]</a> Euripides in
+  Ione. v. 935. See Radicals, p. 85. Macar.</p>
+
+  <p><a name="footnote869" href="#footnotetag869">[869]</a> Clemens
+  Alexand. Strom. l. 1. p. 358.</p>
+
+  <p><a name="footnote870" href="#footnotetag870">[870]</a> Pausanias. l.
+  10. p. 825.</p>
+
+  <p><a name="footnote871" href="#footnotetag871">[871]</a> Pindar. Olymp.
+  Ode 1. p. 8.</p>
+
+  <p><a name="footnote872" href="#footnotetag872">[872]</a> Scholia in
+  Pindar. Olymp. Ode 1. p. 8.</p>
+
+  <p><a name="footnote873" href="#footnotetag873">[873]</a> Diogenes
+  Laertius: Vita Anaxagor�.</p>
+
+  <p><a name="footnote874" href="#footnotetag874">[874]</a> Pliny. l. 2. c.
+  58. p. 102.</p>
+
+  <p><a name="footnote875" href="#footnotetag875">[875]</a> <span
+  title="�libaton petran" class="grk"
+  >&#x397;&#x3BB;&#x3B9;&#x3B2;&#x3B1;&#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;</span> they construed <span
+  title="lithon aph' h�liou bainomenon" class="grk"
+  >&#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3BD; &#x3B1;&#x3C6;'
+  &#x1F21;&#x3BB;&#x3B9;&#x3BF;&#x3C5;
+  &#x3B2;&#x3B1;&#x3B9;&#x3BD;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;</span>.</p>
+
+  <p><a name="footnote876" href="#footnotetag876">[876]</a> Pindar.
+  Olympic. Ode 1. p. 8.</p>
+
+  <p><a name="footnote877" href="#footnotetag877">[877]</a> <span
+  title="Ton huper kephalas Tantalou lithon" class="grk"
+  >&#x3A4;&#x3BF;&#x3BD; &#x1F51;&#x3C0;&#x3B5;&#x3C1;
+  &#x3BA;&#x3B5;&#x3C6;&#x3B1;&#x3BB;&#x3B1;&#x3C2;
+  &#x3A4;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3C5;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3BD;</span>. Pindar. Isthm. Ode 8. p.
+  482.</p>
+
+  <p><a name="footnote878" href="#footnotetag878">[878]</a> <span
+  title="Alkaios, kai Alkman lithon phasin epai�reisthai Tantal�i." class="grk"
+  >&#x391;&#x3BB;&#x3BA;&#x3B1;&#x3B9;&#x3BF;&#x3C2;, &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3BB;&#x3BA;&#x3BC;&#x3B1;&#x3BD;
+  &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3BD; &#x3C6;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B5;&#x3C0;&#x3B1;&#x3B9;&#x3C9;&#x3C1;&#x3B5;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3A4;&#x3B1;&#x3BD;&#x3C4;&#x3B1;&#x3BB;&#x1FF3;.</span> Scholia upon
+  Pindar. Olymp. Ode 1. p. 8.</p>
+
+  <p><a name="footnote879" href="#footnotetag879">[879]</a> <span
+  title="Pine legei to toreuma, kai orgia manthane sig�s" class="grk"
+  >&#x3A0;&#x3B9;&#x3BD;&#x3B5; &#x3BB;&#x3B5;&#x3B3;&#x3B5;&#x3B9;
+  &#x3C4;&#x3BF; &#x3C4;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BC;&#x3B1;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3BF;&#x3C1;&#x3B3;&#x3B9;&#x3B1;
+  &#x3BC;&#x3B1;&#x3BD;&#x3B8;&#x3B1;&#x3BD;&#x3B5;
+  &#x3C3;&#x3B9;&#x3B3;&#x3B7;&#x3C2;</span>. Antholog.</p>
+
+  <p><a name="footnote880" href="#footnotetag880">[880]</a> Scholia upon
+  Lycophron. v. 152.</p>
+
+  <p><a name="footnote881" href="#footnotetag881">[881]</a> Scholia upon
+  Pindar. Olymp. Ode 1. p. 8.</p>
+
+  <p><a name="footnote882" href="#footnotetag882">[882]</a> Pindar.
+  Scholia. Ibidem.</p>
+
+  <p><a name="footnote883" href="#footnotetag883">[883]</a> Justin. Martyr
+  ad Tryphonem. p. 168. The rites of Mithras were styled Patrica.</p>
+
+  <p><a name="footnote884" href="#footnotetag884">[884]</a> Gruter.
+  Inscript. p. xlix. n. 2.</p>
+
+  <p><a name="footnote885" href="#footnotetag885">[885]</a> Indiculus
+  Paganiarum in Consilio Leptinensi ad ann. Christi 743.</p>
+
+  <p>See du Fresne Gloss, and Hoffman. Petra.</p>
+
+  <p>Nullus Christianus ad fana, vel ad Petras vota reddere pr�sumat.</p>
+
+  <p><a name="footnote886" href="#footnotetag886">[886]</a> </p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Ou men p�s nun estin hupo druos, oud' hupo petr�s" class="grk">&#x39F;&#x3C5; &#x3BC;&#x3B5;&#x3BD; &#x3C0;&#x3C9;&#x3C2; &#x3BD;&#x3C5;&#x3BD; &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD; &#x1F51;&#x3C0;&#x3BF; &#x3B4;&#x3C1;&#x3C5;&#x3BF;&#x3C2;, &#x3BF;&#x3C5;&#x3B4;' &#x1F51;&#x3C0;&#x3BF; &#x3C0;&#x3B5;&#x3C4;&#x3C1;&#x3B7;&#x3C2;</span></p>
+      <p><span title="T�i oarizemenai, hate parthenos, ��theos te," class="grk">&#x3A4;&#x1FF3; &#x3BF;&#x3B1;&#x3C1;&#x3B9;&#x3B6;&#x3B5;&#x3BC;&#x3B5;&#x3BD;&#x3B1;&#x3B9;, &#x1F01;&#x3C4;&#x3B5; &#x3C0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3C2;, &#x3B7;&#x3CA;&#x3B8;&#x3B5;&#x3BF;&#x3C2; &#x3C4;&#x3B5;,</span></p>
+      <p><span title="Parthenos, ��theos t' oarizeton all�loisin." class="grk">&#x3A0;&#x3B1;&#x3C1;&#x3B8;&#x3B5;&#x3BD;&#x3BF;&#x3C2;, &#x3B7;&#x3CA;&#x3B8;&#x3B5;&#x3BF;&#x3C2; &#x3C4;' &#x3BF;&#x3B1;&#x3C1;&#x3B9;&#x3B6;&#x3B5;&#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3BB;&#x3BB;&#x3B7;&#x3BB;&#x3BF;&#x3B9;&#x3C3;&#x3B9;&#x3BD;.</span> Homer. Iliad. &#x3C7;. v. 126.</p>
+    </div>
+
+    <div class="stanza">
+      <p><span title="Lithomotai, d�m�goroi, epi tou lithou omnuntes" class="grk">&#x39B;&#x3B9;&#x3B8;&#x3BF;&#x3BC;&#x3BF;&#x3C4;&#x3B1;&#x3B9;, &#x3B4;&#x3B7;&#x3BC;&#x3B7;&#x3B3;&#x3BF;&#x3C1;&#x3BF;&#x3B9;, &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3BF;&#x3C5; &#x3BB;&#x3B9;&#x3B8;&#x3BF;&#x3C5; &#x3BF;&#x3BC;&#x3BD;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;</span>. Hesychius.</p>
+    </div>
+  </div>
+  <p><a name="footnote887" href="#footnotetag887">[887]</a> Pindar. Pyth.
+  Ode 4. p. 248.</p>
+
+  <p><span title="Petraios timaitai Poseid�n para Thettalois" class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3B9;&#x3BF;&#x3C2;
+  &#x3C4;&#x3B9;&#x3BC;&#x1FB3;&#x3C4;&#x3B1;&#x3B9;
+  &#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x398;&#x3B5;&#x3C4;&#x3C4;&#x3B1;&#x3BB;&#x3BF;&#x3B9;&#x3C2;</span>.
+  Scholia ibidem.</p>
+
+  <p><a name="footnote888" href="#footnotetag888">[888]</a> Zeus was
+  represented by a pyramid: Artemis by a pillar. <span title="Puramidi de ho Meilichios, h� de kioni estin eikasmen�" class="grk"
+  >&#x3A0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3B9;&#x3B4;&#x3B9; &#x3B4;&#x3B5;
+  &#x1F41; &#x39C;&#x3B5;&#x3B9;&#x3BB;&#x3B9;&#x3C7;&#x3B9;&#x3BF;&#x3C2;,
+  &#x1F21; &#x3B4;&#x3B5; &#x3BA;&#x3B9;&#x3BF;&#x3BD;&#x3B9;
+  &#x3B5;&#x3C3;&#x3C4;&#x3B9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BA;&#x3B1;&#x3C3;&#x3BC;&#x3B5;&#x3BD;&#x3B7;</span>.
+  Pausan. l. 2. p. 132.</p>
+
+  <p><a name="footnote889" href="#footnotetag889">[889]</a> Pausanias. l.
+  1. p. 104.</p>
+
+  <p>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 <span title="Petra Sisimithrou" class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;
+  &#x3A3;&#x3B9;&#x3C3;&#x3B9;&#x3BC;&#x3B9;&#x3B8;&#x3C1;&#x3BF;&#x3C5;</span>
+  in Sogdiana, Petra Aornon in India, <span title="kai t�n tou Oxou (Petran), hoi de Ariamazou" class="grk"
+  >&#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3B7;&#x3BD; &#x3C4;&#x3BF;&#x3C5;
+  &#x39F;&#x3BE;&#x3BF;&#x3C5;
+  (&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3BD;), &#x1F41;&#x3B9;
+  &#x3B4;&#x3B5;
+  &#x391;&#x3C1;&#x3B9;&#x3B1;&#x3BC;&#x3B1;&#x3B6;&#x3BF;&#x3C5;</span>.
+  Strabo. l. 11. p. 787. Petra Abatos in Egypt, <span title="Petra Nabataia" class="grk"
+  >&#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;
+  &#x39D;&#x3B1;&#x3B2;&#x3B1;&#x3C4;&#x3B1;&#x3B9;&#x3B1;</span> in
+  Arabia. Many places called Petra occur in the history of Alexander: <span
+  title="Helein de kai Petras erumnas sphodra ek prodose�s" class="grk"
+  >&#x1F19;&#x3BB;&#x3B5;&#x3B9;&#x3BD; &#x3B4;&#x3B5;
+  &#x3BA;&#x3B1;&#x3B9; &#x3A0;&#x3B5;&#x3C4;&#x3C1;&#x3B1;&#x3C2;
+  &#x3B5;&#x3C1;&#x3C5;&#x3BC;&#x3BD;&#x3B1;&#x3C2;
+  &#x3C3;&#x3C6;&#x3BF;&#x3B4;&#x3C1;&#x3B1; &#x3B5;&#x3BA;
+  &#x3C0;&#x3C1;&#x3BF;&#x3B4;&#x3BF;&#x3C3;&#x3B5;&#x3C9;&#x3C2;</span>.
+  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 <span title="Akropolis" class="grk"
+  >&#x391;&#x3BA;&#x3C1;&#x3BF;&#x3C0;&#x3BF;&#x3BB;&#x3B9;&#x3C2;</span>
+  was originally of the same nature. The same is to be observed of those
+  styled Purgoi.</p>
+
+  <p><a name="footnote890" href="#footnotetag890">[890]</a> Gruter.
+  Inscript. lxxxvi. n. 8.</p>
+
+  <p><a name="footnote891" href="#footnotetag891">[891]</a> Xenophon. <span
+  title="Kuroupaideia" class="grk"
+  >&#x39A;&#x3C5;&#x3C1;&#x3BF;&#x3C5;&#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3B9;&#x3B1;</span>.</p>
+
+  <p><a name="footnote892" href="#footnotetag892">[892]</a> Nonnus.
+  Dionysiac. l. ix. p. 266.</p>
+
+  <p><a name="footnote893" href="#footnotetag893">[893]</a> Pausanias. l.
+  7. p. 577.</p>
+
+  <p><a name="footnote894" href="#footnotetag894">[894]</a> <span
+  title="ALPHITON, to apo neas krith�s, � sitou pephurmenon aleuron." class="grk"
+  >&#x391;&#x39B;&#x3A6;&#x399;&#x3A4;&#x39F;&#x39D;, &#x3C4;&#x3BF;
+  &#x3B1;&#x3C0;&#x3BF; &#x3BD;&#x3B5;&#x3B1;&#x3C2;
+  &#x3BA;&#x3C1;&#x3B9;&#x3B8;&#x3B7;&#x3C2;, &#x3B7;
+  &#x3C3;&#x3B9;&#x3C4;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B5;&#x3C6;&#x3C5;&#x3C1;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B1;&#x3BB;&#x3B5;&#x3C5;&#x3C1;&#x3BF;&#x3BD;.</span> Hesychius.</p>
+
+  <p><span title="Alphita meliti kai elai�i dedeumena" class="grk"
+  >&#x391;&#x3BB;&#x3C6;&#x3B9;&#x3C4;&#x3B1;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3B9; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BB;&#x3B1;&#x3B9;&#x1FF3;
+  &#x3B4;&#x3B5;&#x3B4;&#x3B5;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3B1;</span>.
+  Hesych.</p>
+
+  <p><a name="footnote895" href="#footnotetag895">[895]</a> <span
+  title="OMPAI, thumata, kai puroi meliti dedeumenoi." class="grk"
+  >&#x39F;&#x39C;&#x3A0;&#x391;&#x399;,
+  &#x3B8;&#x3C5;&#x3BC;&#x3B1;&#x3C4;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3B9;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3B9;
+  &#x3B4;&#x3B5;&#x3B4;&#x3B5;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3B9;.</span>
+  Hesychius.</p>
+
+  <p><span title="OMPIA, pantodapa tr�galia" class="grk"
+  >&#x39F;&#x39C;&#x3A0;&#x399;&#x391;,
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3BF;&#x3B4;&#x3B1;&#x3C0;&#x3B1;
+  &#x3C4;&#x3C1;&#x3C9;&#x3B3;&#x3B1;&#x3BB;&#x3B9;&#x3B1;</span>.
+  Ibidem.</p>
+
+  <p>It it was expressed Amphi, the cakes were Amphitora, Amphimantora,
+  Amphimasta: which seem to have been all nearly of the same
+  composition.</p>
+
+  <p><span title="AMPHASMA, psaista oin�i kai elai�i bebregmena" class="grk"
+  >&#x391;&#x39C;&#x3A6;&#x391;&#x3A3;&#x39C;&#x391;,
+  &#x3C8;&#x3B1;&#x3B9;&#x3C3;&#x3C4;&#x3B1; &#x3BF;&#x3B9;&#x3BD;&#x1FF3;
+  &#x3BA;&#x3B1;&#x3B9; &#x3B5;&#x3BB;&#x3B1;&#x3B9;&#x1FF3;
+  &#x3B2;&#x3B5;&#x3B2;&#x3C1;&#x3B5;&#x3B3;&#x3BC;&#x3B5;&#x3BD;&#x3B1;</span>.
+  Ibidem.</p>
+
+  <p><a name="footnote896" href="#footnotetag896">[896]</a> Fine flour had
+  the sacred name of <i>Ador</i>, from <i>Adorus</i>, the God of day, an
+  Amonian name.</p>
+
+  <p><a name="footnote897" href="#footnotetag897">[897]</a> <span
+  title="HOMOURA, semidalis hephthe, meli echousa, kai s�samon." class="grk"
+  >&#x1F49;&#x39C;&#x39F;&#x3A5;&#x3A1;&#x391;,
+  &#x3C3;&#x3B5;&#x3BC;&#x3B9;&#x3B4;&#x3B1;&#x3BB;&#x3B9;&#x3C2;
+  &#x1F11;&#x3C6;&#x3B8;&#x3B5;, &#x3BC;&#x3B5;&#x3BB;&#x3B9;
+  &#x3B5;&#x3C7;&#x3BF;&#x3C5;&#x3C3;&#x3B1;, &#x3BA;&#x3B1;&#x3B9;
+  &#x3C3;&#x3B7;&#x3C3;&#x3B1;&#x3BC;&#x3BF;&#x3BD;.</span> Hesych.</p>
+
+  <p><span title="AMORA, s�midalis hephth� sun meliti." class="grk"
+  >&#x391;&#x39C;&#x39F;&#x3A1;&#x391;,
+  &#x3C3;&#x3B7;&#x3BC;&#x3B9;&#x3B4;&#x3B1;&#x3BB;&#x3B9;&#x3C2;
+  &#x1F11;&#x3C6;&#x3B8;&#x3B7; &#x3C3;&#x3C5;&#x3BD;
+  &#x3BC;&#x3B5;&#x3BB;&#x3B9;&#x3C4;&#x3B9;.</span> Ibidem.</p>
+
+  <p><span title="HOMORITAS, artos ek puron di�ir�menon gegon�s." class="grk"
+  >&#x1F49;&#x39C;&#x39F;&#x3A1;&#x399;&#x3A4;&#x391;&#x3A3;,
+  &#x3B1;&#x3C1;&#x3C4;&#x3BF;&#x3C2; &#x3B5;&#x3BA;
+  &#x3C0;&#x3C5;&#x3C1;&#x3BF;&#x3BD;
+  &#x3B4;&#x3B9;&#x1FC3;&#x3C1;&#x3B7;&#x3BC;&#x3B5;&#x3BD;&#x3BF;&#x3BD;
+  &#x3B3;&#x3B5;&#x3B3;&#x3BF;&#x3BD;&#x3C9;&#x3C2;.</span> Ibid.</p>
+
+  <p>Also <span title="Amorbitai" class="grk"
+  >&#x391;&#x3BC;&#x3BF;&#x3C1;&#x3B2;&#x3B9;&#x3C4;&#x3B1;&#x3B9;</span>,
+  Amorbit�. See Athen�us. l. 14. p. 646.</p>
+
+  <p><a name="footnote898" href="#footnotetag898">[898]</a> <span
+  title="PIONES, plakountes." class="grk"
+  >&#x3A0;&#x399;&#x39F;&#x39D;&#x395;&#x3A3;,
+  &#x3C0;&#x3BB;&#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span>
+  Hesychius.</p>
+
+  <p>Pi-On was the Amonian name of the Sun: as was also Pi-Or, and
+  Pe-Or.</p>
+
+  <p><a name="footnote899" href="#footnotetag899">[899]</a> <span
+  title="CHAU�NAS, artous elai�i anaphurathentas krithinous." class="grk"
+  >&#x3A7;&#x391;&#x3A5;&#x3A9;&#x39D;&#x391;&#x3A3;,
+  &#x3B1;&#x3C1;&#x3C4;&#x3BF;&#x3C5;&#x3C2;
+  &#x3B5;&#x3BB;&#x3B1;&#x3B9;&#x1FF3;
+  &#x3B1;&#x3BD;&#x3B1;&#x3C6;&#x3C5;&#x3C1;&#x3B1;&#x3B8;&#x3B5;&#x3BD;&#x3C4;&#x3B1;&#x3C2;
+  &#x3BA;&#x3C1;&#x3B9;&#x3B8;&#x3B9;&#x3BD;&#x3BF;&#x3C5;&#x3C2;.</span>
+  Suidas.</p>
+
+  <p><a name="footnote900" href="#footnotetag900">[900]</a> The latter
+  Greeks expressed Puramoun, Puramous.</p>
+
+  <p><span title="PYRAMOUS" class="grk"
+  >&#x3A0;Y&#x3A1;&#x391;&#x39C;&#x39F;&#x3A5;&#x3A3;</span>, a cake. <span
+  title="�n ho Puramous para tois palaiois epinikios." class="grk"
+  >&#x397;&#x3BD; &#x1F41;
+  &#x3A0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1; &#x3C4;&#x3BF;&#x3B9;&#x3C2;
+  &#x3C0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3B5;&#x3C0;&#x3B9;&#x3BD;&#x3B9;&#x3BA;&#x3B9;&#x3BF;&#x3C2;.</span>
+  Artemidorus. l. 1. c. 74. <span title="Kai ho diagrupn�sas mechri t�n he� elambane ton puramounta." class="grk"
+  >&#x39A;&#x3B1;&#x3B9; &#x1F41;
+  &#x3B4;&#x3B9;&#x3B1;&#x3B3;&#x3C1;&#x3C5;&#x3C0;&#x3BD;&#x3B7;&#x3C3;&#x3B1;&#x3C2;
+  &#x3BC;&#x3B5;&#x3C7;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3BD; &#x1F11;&#x3C9;
+  &#x3B5;&#x3BB;&#x3B1;&#x3BC;&#x3B2;&#x3B1;&#x3BD;&#x3B5;
+  &#x3C4;&#x3BF;&#x3BD;
+  &#x3C0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;.</span>
+  Schol. Aristoph. <span title="Hippeis" class="grk"
+  >&#x1F39;&#x3C0;&#x3C0;&#x3B5;&#x3B9;&#x3C2;</span>.</p>
+
+  <p>See Meuisius on Lycophron. v. 593. and Hesych. <span title="puramous, eidos plakountos." class="grk"
+  >&#x3C0;&#x3C5;&#x3C1;&#x3B1;&#x3BC;&#x3BF;&#x3C5;&#x3C2;,
+  &#x3B5;&#x3B9;&#x3B4;&#x3BF;&#x3C2;
+  &#x3C0;&#x3BB;&#x3B1;&#x3BA;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3BF;&#x3C2;.</span></p>
+
+  <p><a name="footnote901" href="#footnotetag901">[901]</a> <span
+  title="OBELIAI" class="grk"
+  >&#x39F;&#x392;&#x395;&#x39B;&#x399;&#x391;&#x399;</span>, placent�.
+  Athen�us. l. 14. p. 645.</p>
+
+  <p><a name="footnote902" href="#footnotetag902">[902]</a> <span
+  title="Nun thus� ta PITYRA." class="grk">&#x39D;&#x3C5;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C3;&#x3C9; &#x3C4;&#x3B1;
+  &#x3A0;&#x399;&#x3A4;Y&#x3A1;&#x391;.</span> Theocritus. Idyl. 2. v.
+  33.</p>
+
+  <p><a name="footnote903" href="#footnotetag903">[903]</a> Athen�us. l.
+  14. p. 646.</p>
+
+  <p><a name="footnote904" href="#footnotetag904">[904]</a> Diogenes
+  Laertius: Vita Empedoclis. l.8.</p>
+
+  <p><a name="footnote905" href="#footnotetag905">[905]</a> Some read <span
+  title="ethaumase" class="grk"
+  >&#x3B5;&#x3B8;&#x3B1;&#x3C5;&#x3BC;&#x3B1;&#x3C3;&#x3B5;</span>.
+  Cedrenus. p. 82. Some have thought, that by <span title="boun" class="grk"
+  >&#x3B2;&#x3BF;&#x3C5;&#x3BD;</span> was meant an Ox: but Pausanias says,
+  that these offerings were <span title="pemmata" class="grk"
+  >&#x3C0;&#x3B5;&#x3BC;&#x3BC;&#x3B1;&#x3C4;&#x3B1;</span>: and moreover
+  tells us; <span title="hoposa echei psuch�n, tout�n men �xi�sen ouden thusai" class="grk"
+  >&#x1F41;&#x3C0;&#x3BF;&#x3C3;&#x3B1; &#x3B5;&#x3C7;&#x3B5;&#x3B9;
+  &#x3C8;&#x3C5;&#x3C7;&#x3B7;&#x3BD;,
+  &#x3C4;&#x3BF;&#x3C5;&#x3C4;&#x3C9;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B7;&#x3BE;&#x3B9;&#x3C9;&#x3C3;&#x3B5;&#x3BD;
+  &#x3BF;&#x3C5;&#x3B4;&#x3B5;&#x3BD;
+  &#x3B8;&#x3C5;&#x3C3;&#x3B1;&#x3B9;</span>. <i>Cecrops sacrificed nothing
+  that had life.</i> Pausan. l. 8. p. 600.</p>
+
+  <p><a name="footnote906" href="#footnotetag906">[906]</a> Jeremiah. c.
+  44. v. 18, 19.</p>
+
+  <p><a name="footnote907" href="#footnotetag907">[907]</a> Ibid. c. 7. v.
+  l8.</p>
+
+  <p><a name="footnote908" href="#footnotetag908">[908]</a> Jeremiah. c.
+  51. v. 19. according to the Seventy.</p>
+
+  <p>So also c. 7. v. 18. <span title="Chau�nas te stratiai tou Ouranou" class="grk"
+  >&#x3A7;&#x3B1;&#x3C5;&#x3C9;&#x3BD;&#x3B1;&#x3C2; &#x3C4;&#x3B5;
+  &#x3C3;&#x3C4;&#x3C1;&#x3B1;&#x3C4;&#x3B9;&#x1FB3; &#x3C4;&#x3BF;&#x3C5;
+  &#x39F;&#x3C5;&#x3C1;&#x3B1;&#x3BD;&#x3BF;&#x3C5;</span>. Chau-On, domus
+  vel templum Solis.</p>
+
+  <p><a name="footnote909" href="#footnotetag909">[909]</a> Herodotus
+  mentions this custom, and styles it justly <span title="aischistos t�n nom�n" class="grk"
+  >&#x3B1;&#x3B9;&#x3C3;&#x3C7;&#x3B9;&#x3C3;&#x3C4;&#x3BF;&#x3C2;
+  &#x3C4;&#x3C9;&#x3BD; &#x3BD;&#x3BF;&#x3BC;&#x3C9;&#x3BD;</span>. He says
+  that it was practised at the temple of the Babylonish Deity Melitta. l.
+  1. c. 199.</p>
+
+  <p><a name="footnote910" href="#footnotetag910">[910]</a> Strabo. l. 11.
+  p. 805. Anais, or Anait, called Tanais, in this passage: they are the
+  same name.</p>
+
+  <p>The same account given of the Lydian women by Herodotus: <span
+  title="porneuein gar hapasas" class="grk"
+  >&#x3C0;&#x3BF;&#x3C1;&#x3BD;&#x3B5;&#x3C5;&#x3B5;&#x3B9;&#x3BD;
+  &#x3B3;&#x3B1;&#x3C1; &#x1F01;&#x3C0;&#x3B1;&#x3C3;&#x3B1;&#x3C2;</span>.
+  l. 3. c. 93: all, universally, were devoted to whoredom.</p>
+
+  <p><a name="footnote911" href="#footnotetag911">[911]</a> Herodotus. l.
+  2. c. 129. p. 138.</p>
+
+  <p><a name="footnote912" href="#footnotetag912">[912]</a> Herodotus. l.
+  2. c. 129. p. 166.</p>
+
+  <p><a name="footnote913" href="#footnotetag913">[913]</a> Plutarch. Isis
+  et Osiris, p. 366.</p>
+
+  <p><a name="footnote914" href="#footnotetag914">[914]</a> Herodotus. l.
+  2. c. 85, 86.</p>
+
+  <p><a name="footnote915" href="#footnotetag915">[915]</a> <span
+  title="Tauta d� legousi phlu�reontes" class="grk"
+  >&#x3A4;&#x3B1;&#x3C5;&#x3C4;&#x3B1; &#x3B4;&#x3B7;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3C5;&#x3C3;&#x3B9;
+  &#x3C6;&#x3BB;&#x3C5;&#x3B7;&#x3C1;&#x3B5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;</span>.
+  Herod. l. 2. c. 131.</p>
+
+  <p><a name="footnote916" href="#footnotetag916">[916]</a> The star
+  between the horns shows that it was a representation of the Deity, and
+  the whole a religious memorial.</p>
+
+  <p><a name="footnote917" href="#footnotetag917">[917]</a> Cyril. contra
+  Julian. p. 15. It is related somewhat differently in the Tim�us of Plato.
+  vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p. 356.</p>
+
+  <p><a name="footnote918" href="#footnotetag918">[918]</a> 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!</p>
+
+  <p><a name="footnote919" href="#footnotetag919">[919]</a> Herodotus. l.
+  2. c. 53.</p>
+
+  <p><a name="footnote920" href="#footnotetag920">[920]</a> Virgil.
+  Georgic. l. 1. v. 6.</p>
+
+  <p>Liber is El-Abor contracted: Sol, Parens Lucis.</p>
+
+  <p><a name="footnote921" href="#footnotetag921">[921]</a> Scholia in
+  Horat. l. 2. Ode 19.</p>
+
+  <p><a name="footnote922" href="#footnotetag922">[922]</a> Orphic.
+  Fragment. in Macrob. Sat. l. 1. c. 23.</p>
+
+  <p><a name="footnote923" href="#footnotetag923">[923]</a> Macrob. Sat. l.
+  1. c. 18.</p>
+
+  <p>He is called by Eumolpus <span title="Astrophan� Dionuson en aktinessi pur�pon" class="grk"
+  >&#x391;&#x3C3;&#x3C4;&#x3C1;&#x3BF;&#x3C6;&#x3B1;&#x3BD;&#x3B7;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD; &#x3B5;&#x3BD;
+  &#x3B1;&#x3BA;&#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C3;&#x3C3;&#x3B9;
+  &#x3C0;&#x3C5;&#x3C1;&#x3C9;&#x3C0;&#x3BF;&#x3BD;</span>: apud Euseb. P.
+  E. l. 9 c. 27.</p>
+
+  <p><a name="footnote924" href="#footnotetag924">[924]</a> Zemissus is the
+  Amonian Sames, or Samesh, analogous to Beth-Shemesh in the
+  Scriptures.</p>
+
+  <p><a name="footnote925" href="#footnotetag925">[925]</a> Orphic.
+  Fragment. 4. p. 364. edit. Gesner.</p>
+
+  <p>See Stephani Po�sis Philosoph. p. 80. from Justin Martyr.</p>
+
+  <p><a name="footnote926" href="#footnotetag926">[926]</a> Macrobius.
+  Saturn. l. 1. c. 18. p. 202. He mentions Jupiter Lucetius, and Diespater,
+  the God of day; and adds, Cretenses <span title="Dia t�n h�meran" class="grk"
+  >&#x394;&#x3B9;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x1F21;&#x3BC;&#x3B5;&#x3C1;&#x3B1;&#x3BD;</span> vocant. <i>The Cretans
+  call the day dia.</i> The word dies of the Latines was of the same
+  original.</p>
+
+  <p><a name="footnote927" href="#footnotetag927">[927]</a> Diodorus
+  Siculus. l. 1. p. 22.</p>
+
+  <p><a name="footnote928" href="#footnotetag928">[928]</a> Chronolog.
+  Canon. p. 32.</p>
+
+  <p><a name="footnote929" href="#footnotetag929">[929]</a>
+  Hermesianax.</p>
+
+  <p>It may be worth while to observe below, how many Gods there were of
+  the same titles and departments. <span title="Paionios Dionusios" class="grk"
+  >&#x3A0;&#x3B1;&#x3B9;&#x3BF;&#x3BD;&#x3B9;&#x3BF;&#x3C2;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3B9;&#x3BF;&#x3C2;</span>.
+  Hesychius. P�onia Minerva. Plutarch. de decem Rhetoribus.</p>
+
+  <p><span title="Palaim�n H�rakl�s" class="grk"
+  >&#x3A0;&#x3B1;&#x3BB;&#x3B1;&#x3B9;&#x3BC;&#x3C9;&#x3BD;
+  &#x1F29;&#x3C1;&#x3B1;&#x3BA;&#x3BB;&#x3B7;&#x3C2;</span>. Hesychius.</p>
+
+  <p><span title="I�t�r pant�n, Askl�pie, despota Paian" class="grk"
+  >&#x399;&#x3B7;&#x3C4;&#x3B7;&#x3C1;
+  &#x3C0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD;,
+  &#x391;&#x3C3;&#x3BA;&#x3BB;&#x3B7;&#x3C0;&#x3B9;&#x3B5;,
+  &#x3B4;&#x3B5;&#x3C3;&#x3C0;&#x3BF;&#x3C4;&#x3B1;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B1;&#x3BD;</span>. Orphic. H. 66.</p>
+
+  <p><span title="Poseid�n Iatros en T�n�i" class="grk"
+  >&#x3A0;&#x3BF;&#x3C3;&#x3B5;&#x3B9;&#x3B4;&#x3C9;&#x3BD;
+  &#x399;&#x3B1;&#x3C4;&#x3C1;&#x3BF;&#x3C2; &#x3B5;&#x3BD;
+  &#x3A4;&#x3B7;&#x3BD;&#x1FF3;</span>. Clement. Cohort. p. 26.</p>
+
+  <p>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.</p>
+
+  <p><span title="M�tera Er�tos Eilithuian einai" class="grk"
+  >&#x39C;&#x3B7;&#x3C4;&#x3B5;&#x3C1;&#x3B1;
+  &#x395;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3C2;
+  &#x395;&#x3B9;&#x3BB;&#x3B9;&#x3B8;&#x3C5;&#x3B9;&#x3B1;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;</span>. Pausan. l. 9. p. 762.</p>
+
+  <p>Adonim, Attinem, Osirim et Horum aliud non esse quam Solem. Macrobius
+  Sat. l. 1. c. 21. p. 209.</p>
+
+  <p>Janus was Juno, and styled Junonius. Macrob. Sat. l. 1. c. 9. p.
+  159.</p>
+
+  <p>Lunam; eandem Dianam, eandem Cererem, eandem Junonem, eandem
+  Proserpinam dicunt. Servius in Georgic. l. 1. v. 5.</p>
+
+  <p>Astarte, Luna, Europa, Dea Syria, Rhea, the same. Lucian. de Syri�
+  De�.</p>
+
+  <p><span title="Keioi Aristaion ton auton kai Dia kai Apoll� nomizontes. ktl." class="grk"
+  >&#x39A;&#x3B5;&#x3B9;&#x3BF;&#x3B9;
+  &#x391;&#x3C1;&#x3B9;&#x3C3;&#x3C4;&#x3B1;&#x3B9;&#x3BF;&#x3BD;
+  &#x3C4;&#x3BF;&#x3BD; &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3BD;
+  &#x3BA;&#x3B1;&#x3B9; &#x394;&#x3B9;&#x3B1; &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C0;&#x3BF;&#x3BB;&#x3BB;&#x3C9;
+  &#x3BD;&#x3BF;&#x3BC;&#x3B9;&#x3B6;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.
+  &#x3BA;&#x3C4;&#x3BB;.</span> Athenagoras. p. 290.</p>
+
+  <p><span title="H�lios, Zeus" class="grk"
+  >&#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;,
+  &#x396;&#x3B5;&#x3C5;&#x3C2;</span>. Sanchoniathon. Euseb. P. E. lib. 1.
+  c. x. p.34.</p>
+
+  <p><span title="H�lios, Kronos" class="grk"
+  >&#x1F29;&#x3BB;&#x3B9;&#x3BF;&#x3C2;,
+  &#x39A;&#x3C1;&#x3BF;&#x3BD;&#x3BF;&#x3C2;</span>. Damascius apud
+  Photium. c. 242.</p>
+
+  <p><a name="footnote930" href="#footnotetag930">[930]</a> Auson. Epigram.
+  30.</p>
+
+  <p>See Gruter for inscriptions to Apollo Pantheon. Dionusus was also
+  Atis, or Attis. <span title="Dionuson tines Attin prosagoreuesthai thelousin" class="grk"
+  >&#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;
+  &#x3C4;&#x3B9;&#x3BD;&#x3B5;&#x3C2; &#x391;&#x3C4;&#x3C4;&#x3B9;&#x3BD;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3B5;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3B8;&#x3B5;&#x3BB;&#x3BF;&#x3C5;&#x3C3;&#x3B9;&#x3BD;</span>.
+  Clementis Cohort. p. 16.</p>
+
+  <p><a name="footnote931" href="#footnotetag931">[931]</a> Orphic. Hymn.
+  x. p. 200. Gesner.</p>
+
+  <p><span title="Par' Aiguptioisi de Pan men archaiotatos, kai t�n okt� t�n pr�t�n legomen�n The�n." class="grk"
+  >&#x3A0;&#x3B1;&#x3C1;'
+  &#x391;&#x3B9;&#x3B3;&#x3C5;&#x3C0;&#x3C4;&#x3B9;&#x3BF;&#x3B9;&#x3C3;&#x3B9;
+  &#x3B4;&#x3B5; &#x3A0;&#x3B1;&#x3BD; &#x3BC;&#x3B5;&#x3BD;
+  &#x3B1;&#x3C1;&#x3C7;&#x3B1;&#x3B9;&#x3BF;&#x3C4;&#x3B1;&#x3C4;&#x3BF;&#x3C2;,
+  &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3C9;&#x3BD; &#x3BF;&#x3BA;&#x3C4;&#x3C9;
+  &#x3C4;&#x3C9;&#x3BD; &#x3C0;&#x3C1;&#x3C9;&#x3C4;&#x3C9;&#x3BD;
+  &#x3BB;&#x3B5;&#x3B3;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x398;&#x3B5;&#x3C9;&#x3BD;.</span> Herodotus. l. 2. c. 145. Priapus was
+  Zeus; also Pan, and Orus: among the people of Lampsacus esteemed
+  Dionusus.</p>
+
+  <p><a name="footnote932" href="#footnotetag932">[932]</a> Euphorion.</p>
+
+  <p><a name="footnote933" href="#footnotetag933">[933]</a> L. 10. p.
+  805.</p>
+
+  <p><a name="footnote934" href="#footnotetag934">[934]</a> Oprhic. Hymn.
+  in Poseidon xvi. p. 208.</p>
+
+  <p><a name="footnote935" href="#footnotetag935">[935]</a> 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. <span title="Kothos kai Arkl�s, hoi Chuthou paides." class="grk"
+  >&#x39A;&#x3BF;&#x3B8;&#x3BF;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x391;&#x3C1;&#x3BA;&#x3BB;&#x3B7;&#x3C2;, &#x1F41;&#x3B9;
+  &#x3A7;&#x3C5;&#x3B8;&#x3BF;&#x3C5;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B5;&#x3C2;.</span> Plutarch. Qu�stiones
+  Gr�c�. v. 1. p 296.</p>
+
+  <p><a name="footnote936" href="#footnotetag936">[936]</a> Nonnus. l. 40.
+  p. 1038.</p>
+
+  <p><a name="footnote937" href="#footnotetag937">[937]</a> In Demosthenem
+  <span title="Kata Meidiou. Pan sch�ma peritetheasin aut�i." class="grk"
+  >&#x39A;&#x3B1;&#x3C4;&#x3B1;
+  &#x39C;&#x3B5;&#x3B9;&#x3B4;&#x3B9;&#x3BF;&#x3C5;. &#x3A0;&#x3B1;&#x3BD;
+  &#x3C3;&#x3C7;&#x3B7;&#x3BC;&#x3B1;
+  &#x3C0;&#x3B5;&#x3C1;&#x3B9;&#x3C4;&#x3B5;&#x3B8;&#x3B5;&#x3B1;&#x3C3;&#x3B9;&#x3BD;
+  &#x3B1;&#x3C5;&#x3C4;&#x1FF3;.</span> p. 647. See also Macrob. Sat. l. 1.
+  c. 18.</p>
+
+  <p><span title="Auton ton Dia kai ton Dionuson paidas kai neous h� theologia kalei." class="grk"
+  >&#x391;&#x3C5;&#x3C4;&#x3BF;&#x3BD; &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3B1; &#x3BA;&#x3B1;&#x3B9; &#x3C4;&#x3BF;&#x3BD;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x3BF;&#x3BD;
+  &#x3C0;&#x3B1;&#x3B9;&#x3B4;&#x3B1;&#x3C2; &#x3BA;&#x3B1;&#x3B9;
+  &#x3BD;&#x3B5;&#x3BF;&#x3C5;&#x3C2; &#x1F21;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BB;&#x3BF;&#x3B3;&#x3B9;&#x3B1;
+  &#x3BA;&#x3B1;&#x3BB;&#x3B5;&#x3B9;.</span> Proclus upon Plato's
+  Parmenides. See Orphic Fragments. p. 406.</p>
+
+  <p><a name="footnote938" href="#footnotetag938">[938]</a> Hesychius. The
+  passage is differently read. Kuster exhibits it <span title="Aphroditos" class="grk"
+  >&#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3BF;&#x3C2;</span>.
+  <span title="Hode ta peri Amathounta gegraph�s Paian, h�s andra t�n theon esch�matisthai en Kupr�i ph�sin." class="grk"
+  >&#x1F49;&#x3B4;&#x3B5; &#x3C4;&#x3B1; &#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x391;&#x3BC;&#x3B1;&#x3B8;&#x3BF;&#x3C5;&#x3BD;&#x3C4;&#x3B1;
+  &#x3B3;&#x3B5;&#x3B3;&#x3C1;&#x3B1;&#x3C6;&#x3C9;&#x3C2;
+  &#x3A0;&#x3B1;&#x3B9;&#x3B1;&#x3BD;, &#x1F61;&#x3C2;
+  &#x3B1;&#x3BD;&#x3B4;&#x3C1;&#x3B1; &#x3C4;&#x3B7;&#x3BD;
+  &#x3B8;&#x3B5;&#x3BF;&#x3BD;
+  &#x3B5;&#x3C3;&#x3C7;&#x3B7;&#x3BC;&#x3B1;&#x3C4;&#x3B9;&#x3C3;&#x3B8;&#x3B1;&#x3B9;
+  &#x3B5;&#x3BD; &#x39A;&#x3C5;&#x3C0;&#x3C1;&#x1FF3;
+  &#x3C6;&#x3B7;&#x3C3;&#x3B9;&#x3BD;.</span></p>
+
+  <p><a name="footnote939" href="#footnotetag939">[939]</a> Servius upon
+  Virgil. �neid. l. 2. v. 632.</p>
+
+  <p><a name="footnote940" href="#footnotetag940">[940]</a> Scholia upon
+  Apollon. Rhod. l. 3. v. 52. <span title="T�n kaloumen�n Moir�n einai presbuteran." class="grk"
+  >&#x3A4;&#x3C9;&#x3BD;
+  &#x3BA;&#x3B1;&#x3BB;&#x3BF;&#x3C5;&#x3BC;&#x3B5;&#x3BD;&#x3C9;&#x3BD;
+  &#x39C;&#x3BF;&#x3B9;&#x3C1;&#x3C9;&#x3BD;
+  &#x3B5;&#x3B9;&#x3BD;&#x3B1;&#x3B9;
+  &#x3C0;&#x3C1;&#x3B5;&#x3C3;&#x3B2;&#x3C5;&#x3C4;&#x3B5;&#x3C1;&#x3B1;&#x3BD;.</span>
+  In some places of the east, Venus was the same as Cybele and Rhea, the
+  Mother of the Gods: <span title="Peri t�s ch�ras taut�s sebousi men h�s epi tan t�n Aphrodit�n, h�s m�tera the�n, poikilais kai ench�riois onomasi prosagoreuontes." class="grk"
+  >&#x3A0;&#x3B5;&#x3C1;&#x3B9; &#x3C4;&#x3B7;&#x3C2;
+  &#x3C7;&#x3C9;&#x3C1;&#x3B1;&#x3C2;
+  &#x3C4;&#x3B1;&#x3C5;&#x3C4;&#x3B7;&#x3C2;
+  &#x3C3;&#x3B5;&#x3B2;&#x3BF;&#x3C5;&#x3C3;&#x3B9; &#x3BC;&#x3B5;&#x3BD;
+  &#x1F61;&#x3C2; &#x3B5;&#x3C0;&#x3B9; &#x3C4;&#x3B1;&#x3BD;
+  &#x3C4;&#x3B7;&#x3BD;
+  &#x391;&#x3C6;&#x3C1;&#x3BF;&#x3B4;&#x3B9;&#x3C4;&#x3B7;&#x3BD;,
+  &#x1F61;&#x3C2; &#x3BC;&#x3B7;&#x3C4;&#x3B5;&#x3C1;&#x3B1;
+  &#x3B8;&#x3B5;&#x3C9;&#x3BD;,
+  &#x3C0;&#x3BF;&#x3B9;&#x3BA;&#x3B9;&#x3BB;&#x3B1;&#x3B9;&#x3C2;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3B5;&#x3B3;&#x3C7;&#x3C9;&#x3C1;&#x3B9;&#x3BF;&#x3B9;&#x3C2;
+  &#x3BF;&#x3BD;&#x3BF;&#x3BC;&#x3B1;&#x3C3;&#x3B9;
+  &#x3C0;&#x3C1;&#x3BF;&#x3C3;&#x3B1;&#x3B3;&#x3BF;&#x3C1;&#x3B5;&#x3C5;&#x3BF;&#x3BD;&#x3C4;&#x3B5;&#x3C2;.</span>
+  Ptol. Tetrabibl. l. 2.</p>
+
+  <p><a name="footnote941" href="#footnotetag941">[941]</a> Apud Calvum
+  Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem esse ac
+  f&#339;minam. Ibidem.</p>
+
+  <p><a name="footnote942" href="#footnotetag942">[942]</a> Apud Augustin.
+  de Civitate Dei. l. 4. c. 11. and l. 7. c. 9.</p>
+
+  <p>The author of the Orphic verses speaks of the Moon as both male and
+  female.</p>
+
+  <p><span title="Auxomen� kai leipomen�, th�luste kai ars�n." class="grk"
+  >&#x391;&#x3C5;&#x3BE;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;
+  &#x3BA;&#x3B1;&#x3B9;
+  &#x3BB;&#x3B5;&#x3B9;&#x3C0;&#x3BF;&#x3BC;&#x3B5;&#x3BD;&#x3B7;,
+  &#x3B8;&#x3B7;&#x3BB;&#x3C5;&#x3C3;&#x3C4;&#x3B5; &#x3BA;&#x3B1;&#x3B9;
+  &#x3B1;&#x3C1;&#x3C3;&#x3B7;&#x3BD;.</span> Hymn 8. v. 4.</p>
+
+  <p>Deus Lunus was worshipped at Charr�, Edessa, and all over the
+  east.</p>
+
+  <p><a name="footnote943" href="#footnotetag943">[943]</a> Synesius. Hymn
+  3. p. 26. Edit. H. Steph.</p>
+
+  <p>The Orphic verses <span title="peri phuse�s" class="grk"
+  >&#x3C0;&#x3B5;&#x3C1;&#x3B9;
+  &#x3C6;&#x3C5;&#x3C3;&#x3B5;&#x3C9;&#x3C2;</span> are to the same
+  purpose.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Pant�n men su pat�r, m�t�r, trophos, �de tith�ios." class="grk">&#x3A0;&#x3B1;&#x3BD;&#x3C4;&#x3C9;&#x3BD; &#x3BC;&#x3B5;&#x3BD; &#x3C3;&#x3C5; &#x3C0;&#x3B1;&#x3C4;&#x3B7;&#x3C1;, &#x3BC;&#x3B7;&#x3C4;&#x3B7;&#x3C1;, &#x3C4;&#x3C1;&#x3BF;&#x3C6;&#x3BF;&#x3C2;, &#x3B7;&#x3B4;&#x3B5; &#x3C4;&#x3B9;&#x3B8;&#x3B7;&#x3B9;&#x3BF;&#x3C2;.</span> Hymn 9. v. 18.</p>
+    </div>
+  </div>
+  <p><a name="footnote944" href="#footnotetag944">[944]</a> Orphic Hymn 31.
+  v. 10. p. 224.</p>
+
+  <p><a name="footnote945" href="#footnotetag945">[945]</a> Orphic
+  Fragment. vi. p. 366. Gesner's Edit. from Proclus on Plato's Alcibiades.
+  See also Poesis Philosophica H. Stephani. p. 81.</p>
+
+  <p><a name="footnote946" href="#footnotetag946">[946]</a> Jupiter
+  Lucetius, or God of light. Macrob. Sat. l. 1. c. 15. p. 182.</p>
+
+  <p><a name="footnote947" href="#footnotetag947">[947]</a> Orphic Fragm.
+  vii. p. 371. See Poesis Philosoph. H. Stephani. p. 85.</p>
+
+  <p>Orpheus of Protogonus.</p>
+
+  <div class="poem">
+    <div class="stanza">
+      <p><span title="Pr�togon', �rikapaie, the�n pater, �de kai huie." class="grk">&#x3A0;&#x3C1;&#x3C9;&#x3C4;&#x3BF;&#x3B3;&#x3BF;&#x3BD;', &#x397;&#x3C1;&#x3B9;&#x3BA;&#x3B1;&#x3C0;&#x3B1;&#x3B9;&#x3B5;, &#x3B8;&#x3B5;&#x3C9;&#x3BD; &#x3C0;&#x3B1;&#x3C4;&#x3B5;&#x3C1;, &#x3B7;&#x3B4;&#x3B5; &#x3BA;&#x3B1;&#x3B9; &#x1F51;&#x3B9;&#x3B5;.</span> Hymn. 51. p. 246.</p>
+    </div>
+  </div>
+  <p><a name="footnote948" href="#footnotetag948">[948]</a> Apuleii
+  Metamorph. l. xi. p. 241.</p>
+
+  <p><a name="footnote949" href="#footnotetag949">[949]</a> Porphyr. apud
+  Eusebium Pr�p. Evang. l. 3. c. 11.</p>
+
+  <p><span title="Timaitai para Lampsak�nois ho Priapos, ho autos �n t�i Dionus�i." class="grk"
+  >&#x3A4;&#x3B9;&#x3BC;&#x1FB3;&#x3C4;&#x3B1;&#x3B9;
+  &#x3C0;&#x3B1;&#x3C1;&#x3B1;
+  &#x39B;&#x3B1;&#x3BC;&#x3C8;&#x3B1;&#x3BA;&#x3B7;&#x3BD;&#x3BF;&#x3B9;&#x3C2;
+  &#x1F41; &#x3A0;&#x3C1;&#x3B9;&#x3B1;&#x3C0;&#x3BF;&#x3C2;, &#x1F41;
+  &#x3B1;&#x3C5;&#x3C4;&#x3BF;&#x3C2; &#x3C9;&#x3BD; &#x3C4;&#x1FF3;
+  &#x394;&#x3B9;&#x3BF;&#x3BD;&#x3C5;&#x3C3;&#x1FF3;.</span> Athen�us. l.
+  1. p. 30.</p>
+
+  <p><a name="footnote950" href="#footnotetag950">[950]</a> Janus Gulielmus
+  Laurenbergius.</p>
+
+  <p><a name="footnote951" href="#footnotetag951">[951]</a> Selden de Diis
+  Syris. p. 77.</p>
+
+</div>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
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+Antient Mythology. Volume I., by Jacob Bryant
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+</body>
+</html>
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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: ASCII
+
+*** 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 [Greek: NOE]; 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 Archaeologia, and also as a
+separate quarto pamphlet.
+
+"An address to Dr. Priestley, on the Doctrine of Philosophical Necessity
+illustrated," 1780. A pamphlet, octavo.
+
+"Vindiciae Flavianae; 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." Archaeologia, vol. vii.
+
+"Gemmarum antiquarum Delectus ex praestantioribus 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 Judaeus concerning the [Greek: LOGOS], 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 plusquam octogenario, et_ Etonae _Matris Filiorum omnium superstitum
+AEtate jam grandissimo,_ JACOBO BRYANT, S.
+
+       *       *       *       *       *
+
+  Nomen honorati sacrum mihi cum sit amici,
+    Charta sit haec animi fida ministra mei:
+  Ne tamen incultis veniant commissa tabellis,
+    Carminis ingenua dicta laventur ope.
+  Quem videt, e longa sobolem admirata caterva,
+    Henrici[1] a superis laetius umbra plagis?
+  Quem pueris ubicunque suis monstrare priorem
+    Principe alumnorum mater Etona solet?
+  Quem cupit eximiae quisquis virtutis amator,
+    Serius  aetherei regna subire poli?
+  Blande Senex, quem Musa fovet, seu seria tractas,
+    Seu facili indulges quae propiora joco;
+  Promeritos liceat Vates tibi condat honores,
+    Et recolat vitae praemia justa tuae:
+  Praeparet haud quovis lectas de flore corollas,
+    Sed bene Nestoreis serta gerenda comis.
+  Scriptorum ex omni serie numeroque tuorum,
+    Utilitas primo est conspicienda loco:
+  Gratia subsequitur; Sapientiaque atria pandit
+    Ampla tibi, ingeniis solum 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, qua gravitate mones!
+  Si fontes aperire novos, et acumine docto
+    Elicere in scriptis quae latuere sacris,
+  Seu Verum e fictis juvet extricare libellis,
+    Historica et tenebris reddere lumen ope,
+  Aspice conspicuo laetentur ut omnia coelo,
+    Et referent nitidum solque jubarque diem!
+  Centauri, Lapithaeque, et Tantalus, atque Prometheus,
+    Et Nephele, veluti nube soluta sua,--
+  Hi pereunt omnes; alterque laboribus ipse
+    Conficis Alcides Hercule majus opus.
+  Tendis in hostilem soli tibi fisus arenam?
+    Excutis haeretici verba minuta Sophi[2]?
+  Accipit aeternam vis profligata repulsam,
+    Fractaque sunt valida tela minaeque manu.
+  Cui Melite non nota tua est? atque impare nisu
+    Conjunctum a criticis Euro Aquilonis iter?
+  Argo quis dubitat? quis Delta in divite nescit
+    Qua sit Joesephi fratribus aucta domus?
+  Monstra quot AEgypti perhibes! quaeque Ira Jehovae!
+    Quam proprie in falsos arma parata deos!
+  Dum foedis squalet Nilus cum foetibus amnis,
+    Et necis est auctor queis modo numen erat.
+  Immeritos Danaum casus, Priamique dolemus
+    Funera, nec vel adhuc ossa quieta, senis?
+  Fata Melesigensae querimur, mentitaque facta
+    Hectoris incertas ad Simoentis aquas?
+  Eruis haec veteris scabra e rubigine famae,
+    Dasque operis vati jusque decusque sui,
+  Magna tuis affers monumentaque clara triumphis,
+    Cum Troja aeternum quod tibi nomen erit!
+  Ah! ne te extrema cesset coluisse senecta,
+    (Aspicere heu! nimiae quem vetuere morae,)
+  Qui puer, atque infans prope, te sibi sensit amicum,
+    Eque tuis sophiae fontibus hausit aquas!
+  Imagis, et, purae quaecunque aptissima vitae
+    Praemia supplicibus det Deus ipse suis,
+  Haec pete rite seni venerando, Musa; quod Ille
+    Nec spe, nec fama, ditior esse potest.
+  Innumeris longum gratus societur amicis,
+    Inter Etonenses duxque paterque viros:
+  Felix intersit terris: superumque 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 plurimae literae
+nec eae vulgares,
+Sed exquisitae quaedam et reconditae,
+quas non minore Studio quam acumine
+ad illustrandam S.S veritatem adhibuit:
+Id quod testantur scripta ejus gravissima,
+tam in Historiae sacrae primordiis eruendis
+quam in Gentium Mythologia explicanda versata.
+Libris erat adeo deditus
+Ut iter vitae secretum
+iis omnino deditum;
+Praemiis honoribusque
+quae illi non magis ex Patroni nobilissimi gratia
+quam suis meritis abunde praesto erant,
+usq; praeposuerit.
+Vitam integerrimam et vere Christianam
+Non sine tristi suorum desiderio, clausit
+Nov. 13. 1804.
+Anno AEtatis suae 89.
+
+       *       *       *       *       *
+
+
+PREFACE.
+
+[Greek: Naphe, kai memnas' apistein; arthra tauta ton
+phrenon.]----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, Daemons, Heliadae,
+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 aeras 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 Ioenim, 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-Scythae, 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, AEgialeus 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 aera 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, [Greek: pou stoi], 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.
+
+[Greek: Peithous d' esti keleuthos, aletheie gar opedei.]----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, Samaim. 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, [Greek: Amon] and [Greek: Ammon]. 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][Greek: Kauma] 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][Greek: Ammous, ho Zeus, Aristotelei.] [17][Greek: Ammoun gar
+Aiguptioi kaleousi ton Dia.] 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][Greek: Eti de ton pollon nomizonton idion par'
+Aiguptiois onoma tou Dios einai ton Amoun, ho paragontes hemeis Ammona
+legomen.] From Egypt his name and worship were brought into Greece; as
+indeed were the names of almost all the Deities there worshipped.
+[19][Greek: Schedon de kai panta ta ounomata ton Theon ex Aiguptou eleluthe
+es ten Hellada.] _Almost all the names of the Gods in Greece were
+adventitious, having been brought thither from Egypt._
+
+CHUS.
+
+Chus was rendered by the Greeks [Greek: Chusos], Chusus; but, more
+commonly, [Greek: Chrusos]: and the places denominated from him were
+changed to [Greek: Chruse], Chruse; and to Chrusopolis. His name was often
+compounded [20]Chus-Or, rendered by the Greeks [Greek: Chrusor], 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. [Greek:
+Chna, houtos he Phoinike ekaleito. to ethnikon Chnaios.] The same is said
+by Philo Biblius, from Sanchoniathon. [24][Greek: Chna tou protou
+metonomasthentos Phoinikos.] And, in another place, he says, that Isiris,
+the same as Osiris, was the brother to Cna. [25][Greek: Isiris--adelphos
+Chna]; 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 Mizraeim 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, Mizraeim, 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
+[Greek: Muara], which, undoubtedly, is a mistake for [Greek: Musara], 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][Greek:
+Misor], 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 Mizraeim 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 Scythae, 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][Greek: Nebrod],
+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][Greek: ta Nebrode ore]. 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, victaeque fragosum
+  Nebrodem liquere ferae.
+
+And Solinus speaks to the same purpose: [34]Nebrodem damae et hinnuli
+pervagantur. At the foot of the mountain were the warm baths of Himera.
+
+The term [Greek: Nebros], 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 Baetis in Spain, called, by Pliny, Veneria;
+[35]Inter aestuaria Baetis 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 Dionusaeis conscia thyrsis,
+  Quam Satyri coluere leves, redimitaque sacra
+  Nebride.
+
+The Priests at the Bacchanalia, as well as the Votaries, were habited in
+this manner.
+
+  [37]Inter matres impia Maenas
+  Comes Ogygio venit Iaccho,
+  Nebride sacra praecincta 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 Nebridae 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][Greek: Hon Aiguptioi men ekalesan Thouth, Alexandreis de Thoth, Hermen
+de Hellenes metephrasan.] From Theuth the Greeks formed [Greek: THEOS];
+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][Greek:
+Theuth]. He was looked upon as a great benefactor, and the first cultivator
+of the vine.
+
+  [43][Greek: Protos Thoth edae drepanen epi botrun ageirein.]
+
+He was also supposed to have found out letters: which invention is likewise
+attributed to Hermes. [44][Greek: Apo Misor Taautos, hos heure ten ton
+proton stoicheion graphen.]----[Greek: Hellenes de Hermen ekalesan.] Suidas
+calls him Theus; and says, that he was the same as Arez, styled by the
+Arabians Theus Arez, and so worshipped at Petra. [Greek: Theusares tout'
+esti Theos Ares, en Petrai tes Arabias.] Instead of a statue, there was
+[Greek: lithos melas, tetragonos, atupotos], a black, square pillar of
+stone, without any figure, or representation. It was the same deity, which
+the Germans and Celtae 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 [Hebrew: AB] 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 Hebraeo est [Hebrew: AWR], 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, [Greek:
+hora, Hieron, Hiereus]. Zeus was styled Cham-Ur, rendered [Greek: Komuros]
+by the Greeks; and under this title was worshipped at Halicarnassus. He is
+so called by Lycophron. [47][Greek: Emos kataithon thusthla Komuroi Leon.]
+Upon which the Scholiast observes; [Greek: (Komuros) ho Zeus en
+Halikarnasoi timaitai.]
+
+EL.
+
+El, Al, [Greek: El], sometimes expressed Eli, was the name of the true God;
+but by the Zabians was transferred to the Sun: whence the Greeks borrowed
+their [Greek: Helios], and [Greek: Eelios]. El, and Elion, were titles, by
+which the people of Canaan distinguished their chief Deity. [48][Greek:
+Ginetai tis Elioun, kaloumenos hupsistos.] 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][Greek: Phoinikes kai Suroi ton Kronon El, kai Bel, kai Bolathen
+eponomazousi.] _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][Greek: Ton huperetounta toi Hieroi tou Dios amphithale paida legesthai
+Kamillon, hos kai ton Hermen; houtos enioi ton Hellenon Kamillon apo tes
+diakonias prosegoreuon.] 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, [Greek: ho hupsistos]. He was sometimes
+expressed Casmillus; but still referred to Hermes. [56][Greek: Kasmillos ho
+Hermes estin, hos historei Dionusiodoros.] 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][Greek: Kluth' ALALA, polemou thugater.]
+
+Hence we have in Hesychius the following interpretations; [Greek: alalazei,
+epinikios echei]. [Greek: Alalagmos, epinikios humnos]. [Greek: Eleleu,
+epiphonema polemikon.] It is probably the same as [Hebrew: HLL] 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: [Greek: On de estin ho Helios]: and
+speaking of the Egyptians in the same comment, he says, [Greek: On de esti
+par' autois ho Helios]. The Seventy likewise, where the word occurs in
+Scripture, interpret it the Sun; and call the city of On, Heliopolis.
+[59][Greek: Kai edoken autoi ten Aseneth thugatera Petephre Hiereos
+Helioupoleos.] Theophilus, from Manetho, speaks of it in the same manner:
+[60][Greek: On, hetis estin Heliopolis.] 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 [Greek: helios], and [Greek:
+helion]. 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 [Greek: Abelion, Helion; Abelion, Heliakon.]
+
+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
+[Greek: Abelios;] 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, [Greek: Apolluon]: [63][Greek: Onoma autoi
+Hebraisti Abaddon, kai en tei Hellenikei Apolluon.]
+
+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. [Greek: Aithai, melainai. Aithein,
+kaiein. Aithaloen] (a compound of Aith El), [Greek: kekaumenon. Aithinos,
+kapnos. Aithon, lampron. Aithona] (of the same etymology, from Aith-On)
+[Greek: melana, purode.] [64][Greek: Aithos, kauma.] 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 [Greek: Aetia]: [Greek: Eklethe (he Aiguptos) kai
+Aeria, kai Potamia, kai Aithispia, kai] [67][Greek: AETIA.] One of the most
+antient names of the Nile was Ait, or [Greek: Aetos]. 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][Greek: Aietos aithon]. 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][Greek: Aigupton de graphontes thumiaterion kaiomenon
+zographousi, kai epano KARDIAN.] 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 [Hebrew: AWR] 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][Greek: Kateskapse de ten
+Athurian Amosis.]
+
+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, [Greek: Aietes]: 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 [Greek: ethea Kolchon]:
+
+  [72][Greek: Oichetho patros te domon, kai es ethea Kolchon.]
+
+It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks
+formed [73][Greek: Athela], and [Greek: Athena], 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, [Greek: Etheiai]:
+
+  [74][Greek: Etheiai, tis deuro noos, chreio te, komizei?]
+
+Menelaus says to his brother Agamemnon, [75][Greek: Tiphth' houtos, Etheie,
+korusseai?] And [76][Greek: Tipte moi, Etheie kephale, deur' eilelouthas],
+are the words of Achilles to the shade of his lost Patroclus. [Greek:
+Etheios], 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][Greek: Alla min Etheion kaleo kai nosphin
+eonta], says Eumaeus, 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 [Greek: ethos] and [Greek: ethika] 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]AEthiope. 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 [Greek: Amathous], 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 sinistra
+  Chaonius Molpeus, dextra Nabathaeus Ethemon.
+
+Ath was sometimes joined to the antient title Herm; which the Grecians,
+with a termination, made [Greek: Hermes]. From Ath-Herm came [Greek:
+Thermai, Thermos, Thermaino]. 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 [Greek: protos], and [Greek:
+proteuon]: 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 [Greek: basileus Theon],
+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
+[Greek: basileus Theon], but [Greek: basileus basileon] was the true
+reading. In short, Ad, and Ada, signified _first_, [Greek: protos]; and, in
+a more lax sense, a prince or ruler: Adad, therefore, which is a
+reiteration of this title, means [Greek: protos ton proton], or [Greek:
+proteuonton]; 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 [Hebrew: ASH] 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 [Greek:
+Azazos] and [99][Greek: Azizos]. 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 [Greek: monas], 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, [Greek: Azesia, he Demeter.] Proserpine, also, had this name. In
+the same author we learn that [Greek: aza], aza, signified [Greek:
+asbolos], 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, Laesa, 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 [Greek: kekaumene]. 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][Greek: En Hierapolei tes Phrugias Hieron
+en Apollonos, hupo de ton naon katabasion hupekeito, thanasimous anapnoas
+parechomenon.] 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 phaenomena.
+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 [Greek:
+halos, halas, hals]; 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 praeternatural 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, AEputus, 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][Greek: dia ten alen, hos phasi, kaloumenon
+ten Rheas]: but it was not [Greek: ale], but [Greek: halas], and [Greek:
+halos], 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][Greek: Thalasses de anaphainesthai kuma en
+toi Hieroi toutoi logos estin archaios.] 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 Siloe 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 AEnon, 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][Greek: Ales potamos
+psuchrotatos ton en Ioniai.] 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][Greek: Smurnaios de potamos Meles;
+hudor esti kalliston, kai spelaion epi tais pegais.] The Melas in
+Cappadocia was of a contrary quality. It ran through a hot, inflammable
+country, and formed many fiery pools. [132][Greek: Kai tauta d' esti ta
+hele pantachou purilepta.] In Pontus was Amasus, Amasia, Amasene, where the
+region abounded with hot waters: [133][Greek: Huperkeitai de tes ton
+Amaseon ta te therma hudata ton Phazemoneiton, hugieina sphodra.]
+
+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 faecundos Coelo
+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][Greek: Hode megas keitai Zan, hon Dia kikleskousi.]
+
+The Ionians expressed it [Greek: Zen], and [Greek: Zena]. Hesychius tells
+us, that the Sun was called [Greek: Saos] 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 [Greek: Saon], oftentimes expressed [Greek: Soan], Soan. It was
+the same as Zauan of the Sidonians; under which name they worshipped
+Adonis, or the Sun. Hesychius says, [Greek: Zauanas, theos tis en Sidoni.]
+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: [Greek: Dorsanes ho Herakles par' Indois.] 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], [Greek:
+Sonam], by Eusebius; which was undoubtedly named in honour of the same
+persons: for their posterity looked up to them, as the Heliadae, 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, [Greek: Zanides, Hegemones.] 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][Greek: Kalountai
+de hupo ton epichorion Zanes.] 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]AEgyptii 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][Greek: En Hieroi Dios Pistiou, hon Rhomaioi Sankon
+kalousi]. 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 Coelestis 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 Graeci
+[Greek: ZOANAS] vocant Diis debitas aestimabant.
+
+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 provinciae et civitati suus
+Deus est, ut Syriae Astarte, Arabiae Dysares. Hesychius supposes the Deity to
+have been the same as Dionusus. [Greek: Dousaren ton Dionuson Nabataioi
+(kalousin), hos Isidoros.] 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][Greek: Belon men ton Dia tuchon, Sanden te ton
+Heraklea, kai Anaitida ten Aphroditen, kai allos allous ekaloun.] 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, [Greek: KYROS], CURA.
+
+The Sun was likewise named Kur, Cur, [Greek: Kuros]. [153][Greek: Kuron gar
+kalein Persas ton Helion]. 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, Phoebique 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 [Greek: Kunnidai], Cunnidae, according
+to Hesychius. [Greek: Kunnidai, genos en Atheneisin, ex hou Hiereus tou
+Kunniou Apollonos]. We find from hence, that Apollo was styled [Greek:
+Kunnios], Cunnius. [Greek: Kunnios, Apollonos] [Greek: epitheton.] Hence
+came [Greek: kunein, proskunein, proskunesis], well known terms of
+adoration. It was also expressed Con, as we may infer from the title of the
+Egyptian Hercules.[157] [Greek: Ton Heraklen phesi kata ten Aiguption
+dialekton KONA legesthai.] It seems also to have been a title of the true
+God, who by [158]Moses is styled Konah, [Hebrew: QNH].
+
+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. [Greek: Esti de kai ton Chaldaion ton Astronomikon
+gene pleio; kai gar] [159][Greek: Orchenoi tines prosagoreuontai]. 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 praeclusere 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][Greek: Ton gar Peten, ton patera Menestheos, tou strateusantos eis
+Troian. phaneros Aiguption huparxanta ktl.] 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][Greek: apo tou Atropatou hegemonos.] 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][Greek: Tas de
+Amazonas kaleousi Skuthai Oiorpata; dunatai de to ounoma touto kat' Hellada
+glossan androktonoi Oior gar kaleousi ton andra, to de pata kteinein.] 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 [Greek: Androktonoi]; 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 [Greek: Zanos hiereus]. Proclus says, that
+it was the title of the priests; and particularly of him, who presided in
+the college of Neith at Sais.
+
+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 [Greek: Kurios], 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][Greek: Ton Helion Beelsamen kalousin, ho esti para Phoinixi Kurios
+Ouranou, Zeus de par' Hellesi.] We may, from hence, decypher the name of
+the Sun, as mentioned before by Damascius, who styles that Deity Bolathes:
+[176][Greek: Phoinikes kai Suroi ton Kronon El, kai Bel, kai Bolathen
+eponomazousi.] 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][Greek: Enioi men sebontai ton
+Kronon, kai touton auton onomazousi Bel, kai Bal, malista hoi oikountes ta
+anatolika klimata.] 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 [Greek: keras, keratos]: and from thence they
+deduced the words [Greek: kratos, krateros]: also [Greek: koiranos, kreon],
+and [Greek: karenon]; all relating to strength and eminence. Gerenius,
+[Greek: Gerenios], 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 ([Hebrew:
+AB ASH]) or, as the Greeks expressed it, Ibis; from whence the name was
+given. It was also called Keren and Kerenus: by the Greeks [Greek:
+Geranos], the noble bird, being most honoured of any. It was a title of the
+Sun himself: for Apollo was named Craneues, and [182]Carneues; which was no
+other than Cereneues, the supreme Deity, the Lord of light: and his festival
+styled Carnea, [Greek: Karneia], was an abbreviation of [Greek: Kereneia],
+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
+AEgyptiis 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][Greek: Oubaios, ho estin
+Hellenisti Basiliskos]. It should have been rendered [Greek: Oubos], Oubus;
+for [Greek: Oubaios] 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 daemons, 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][Greek: Para panti ton nomizomenon
+par' humin Theon OPHIS sumbolon mega kai musterion anagraphetai]. 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][Hebrew: AWB], 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 [Greek: Baitulia];
+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, [Hebrew: AWB], 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. [Hebrew: AWB], Ob Mosi, Python, vox ab
+AEgyptiis 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 Attica 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][Greek: Oupi, anass' euopi].
+
+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]AEnon, 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 AEnon, 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, [Greek: aporrhoiai] 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 Oenone 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 AEgina was named [202]Oenone, and Oenopia, probably from its
+worship. As Divine Wisdom was sometimes expressed Ath-Ain, or [Greek:
+Athena]; 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 [Greek: Balaneia]: 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 Balaenae. 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 [Greek: Ouranos], 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 Camoenae.
+
+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][Greek: Hellena straton, Hellada dialekton,
+esbesen Hellada phonen]. Also [Greek: nason Sikelan, gunaika mazon, Persen
+straton, nauten dromon, Skuthen oimon]. 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]Elizae, 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][Greek: Azania, meros tes
+Arkadias--esti krene tes Azanias, he tous geusamenous tou hudatos poiei
+mede ten osmen tou oinou anechesthai]. 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 [Hebrew:
+CHNS], expressed [Hebrew: `YN ASH]. 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][Greek:
+Sichar] or [Greek: Suchar] 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. [Greek:
+Phthas, ho Ephaistos para] [216][Greek: Memphitais.] And Cicero makes him
+the same Deity of the Romans. [217]Secundus, (Vulcanus) Nilo natus, Phas,
+ut AEgyptii appellant, quem custodem esse AEgypti volunt. The author of the
+Clementines describes him much to the same purpose. [218][Greek: Aiguptioi
+de homoios--to pur idiai dialektoi Phtha ekalesan, ho hermeneuetai
+Hephaistos.] [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 AEgyptiorum eundem esse ac Vulcanum Graecorum; 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][Greek: Aphute, e
+Aphutis, polis pros tei Pallenei Thraikes, apo Aphuos tinos enchoriou.
+Esche de he polis manteion tou Ammonos.] _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 [Greek: apospasmata], 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 Aphaea; and in Crete Dictynna had the same name:
+Hesychius observes, [Greek: Aphaia, he Diktunna]. Castor and Pollux were
+styled [225][Greek: Apheterioi]: and Mars [226]Aphaeus was worshipped in
+Arcadia. Apollo was likewise called [227][Greek: Aphetor]: 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 Praetorium: and the chief
+persons, who officiated, Praetores. They were originally priests of fire;
+and, for that reason, were called [229]Aphetae: and every Praetor 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 [Greek: Hestia], 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 Praetoria: 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,
+[Greek: themistai], were explained, and enforced. Hence Homer speaking of a
+person not worthy of the rights of society, calls him [232][Greek:
+Aphretor, athemistos, anestios].
+
+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, [Greek: Astu], Astu; and appropriated to a city. The
+name of Athens was at first [233]Astu; and then Athenae of the same purport:
+for Athenae 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
+Hephaestus.
+
+The [234]Camoenae 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 Camoenae were named from their
+attendance upon that Deity. The Hymns in the temples of this God were sung
+by these women: hence the Camoenae were made presidents of music.
+
+Many regions, where the rites of fire were kept up, will be found to have
+been named Asta, Hestia, Hestiaea, Hephaestia; 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 AEstas, AEstus, AEstuo, [Greek: Astu,
+Hestia, Hestiazein.]
+
+SHEM, SHAMEN, SHEMESH.
+
+Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun,
+similar to [Hebrew: SHMSH SHMYS SHWM], 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][Greek: Tas cheiras oregein eis
+ouranous pros ton Helion; touton gar, phesi, theon enomizon monon OURANOU
+KYRION BAAL-SAMEN kalountes]. Ephesus was a place of great sanctity: and
+its original name was [237]Samorna; which seems to be a compound of
+Sam-Oran, Coelestis Sol, fons Lucis. We read of Samicon in Elis,
+[238][Greek: chorion Samikon], with a sacred cavern: and of a town called
+[239]Samia, which lay above it. The word [Greek: Semnos] was a contraction
+of Semanos, from Sema-on; and properly signified divine and celestial.
+Hence [Greek: semnai theai, semne kora]. 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, Coelestis. This
+we may learn from an inscription in [241]Reineccius.
+
+JULIO. PROCULO.
+PRAEF. URB. PATRONO.
+COL. BYZACENAE. ET. PA
+TRONO. COLON. AELIAE.
+[242]ZAMANAE. REGIAE.
+
+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 Noae. 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]Mizraim. 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][Greek: Kluthi, Makar Paian, tituoktone, Phoibe Lukoreu.]
+
+  [250][Greek: Kluthi, Makar, panderkes echon aionion omma.]
+
+Many people assumed to themselves this title; and were styled [251][Greek:
+Makares], 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 [Greek: Makares theoi] was interpreted [Greek: eudaimones]:
+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]AEolus. 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 [Greek: Makarones], and [257][Greek: Makrones]; and places were
+called [Greek: Makron]. This, probably, was the original of the name given
+to islands which were styled [Greek: Makaron nesoi]. They were to be found
+in the Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes
+in Boeotia was, in like manner, called [258][Greek: Makaron nesos]. It was
+certainly an Amonian sacred term. The inland city, Oaesis, 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. Euboea 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][Greek: Prosborrhon antron, has Makras kikleskomen].
+
+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][Greek: Makrai de choros est' ekei keklemenos].
+
+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 [Greek: meilichos], and [Greek: meilichios],
+which signified the gentle, sweet, and benign Deity. Pausanias tells us
+that Jupiter was styled [Greek: Meilichios], 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][Greek: Esti de
+Zeus Meilichios, kai Artemis onomazomene Patroia]. 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: [Greek: Puramidi de ho Meilichios, hede kioni estin
+eikasmene]. He also speaks of some unknown Gods at Myonia in Locris, called
+[Greek: Theoi Meilichioi]; and of an altar, with an inscription of the same
+purport, [266][Greek: bomos Theon Meilichion].
+
+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 [Greek: Meilichoi]. 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, [Greek: basileus Helios]: 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][Greek: Einai de Asterion men Anaktos; Anakta de Ges paida--osta
+ephane to schema periechonta es pistin, hos estin anthropou; epei dia
+megethos ouk estin hopos an edoxen]. We may from hence perceive that the
+history of the Anakim was not totally obliterated among the Grecians. Some
+of their Deities were styled [Greek: anakte], others [Greek: anaktores],
+and their temples [Greek: anaktoria]. Michael Psellus speaking of heresies,
+mentions, that some people were so debased, as to worship Satanaki:
+[273][Greek: Auton] [Greek: de monon epigeion Satanaki ensternizontai].
+Satanaki seems to be Satan Anac, [Greek: diabolos basileus].
+
+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, Sariphaea, Sareptha. Sardis, the capital of
+Croesus, 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 Coenitis, 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 [Greek: Saron], and [Greek:
+Koineitis], 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]Troezen; in which place Orus was supposed to have been born.
+[288][Greek: Oron genesthai sphisin en gei proton]. 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][Greek: E pollas hupenerthe Saronidas hugros Iaon]
+  [Greek: Eeiren].
+
+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][Greek: Philosophoi, theologoi--perittos
+timomenoi, hous SARONIDAS onomazousi]. 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, [Greek: Uk], expressed also Ach, Och, [Greek: Ocha], 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][Greek: Ukousos]; or, as it was undoubtedly expressed by the people
+themselves, [Greek: Ukkousos], 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][Greek: Uk kath' hieran
+glossan basilea semainei]. 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 Chaldaic. It was
+introduced among the Mizraim by the Auritae, 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. [Greek: Isiris, ton trion grammaton heuretes, adelphos Chna tou
+Phoinikos]. 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 [Greek: Lukos],
+Lucos; as we learn from [302]Macrobius. He was also styled El-Uc-Or, which
+was changed to [Greek: Lukoreus]; and El-Uc-Aon, rendered Lycaon[303],
+[Greek: Lukaon]. As this personage was the same as El-Uc, [Greek: Lukos],
+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. [Greek: Lukos], 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][Greek: Lukiou Apollonos
+hieron]: 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 [Greek: luchnos],
+[Greek: luchnia], [Greek: luchneuo], of the Greeks; also [Greek: Lukabas],
+and [Greek: amphilukos], though differently expressed. Hence it was that so
+many places sacred to Apollo were styled Leuce, Leuca, [Greek: Lukia],
+Leucas, Leucate.
+
+  Mox et Leucatae nimbosa cacumina montis,
+  Et formidatus nautis aperitur [311]Apollo.
+
+Hence also inscriptions [312]DEO LEUCANIAE: which term seems to denote,
+Sol-Fons, the fountain of day. The name Lycophron, [Greek: Lukophron],
+which some would derive from [Greek: Lukos], 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 [Greek: Haimos], 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.
+[Greek: Kuros], 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][Greek: Ho men oun Kuros apo Kurou tou palaiou onoma eschen; ekeinoi
+de apo tou Heliou genesthai phasi; Kuron gar kalein Persas ton Helion.]
+Ctesias likewise informs us that the name of Cyrus had this signification.
+[314][Greek: Kai tithetai to onoma autou apo tou Heliou]: _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][Greek: Ekaleito de
+proteron Koros]. We find it sometimes rendered [Greek: Kuris], Curis: but
+still with a reference to the Sun, the Adonis of the east. Hesychius
+explains [Greek: Kuris, ho Adonis]. In Phocis was [316][Greek: Kurrha],
+Currha, where Apollo [Greek: Kurrhaios] was honoured; which names were more
+commonly expressed [Greek: Kirrha] and [Greek: Kirrhaios]. The people of
+Cyrene are said by Palaephatus 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][Greek:
+Theos apomuios]. 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][Greek: Kurene, polis Libues, apo
+Kurenes tes Hupseos.] _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][Greek: Kure pege,] 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]Cyrenaica, eadem Tripolitana regio, illustratur Hammonis
+oraculo--et _Fonte Solis._ The like account is to be found in Pomponius
+Mela[321]. Ammonis oraculum, fidei inclytae; et fons, quem Solis
+[322]appellant. As Achor was a term, which related to the Sun; we find it
+often compounded with [Greek: On], 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][Greek: Isi, thea, tritalaina, meneis epi cheumasi Neilou,]
+  [Greek: Moune, mainas, aoidos, epi psamathois Acherontos.]
+
+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 [Greek: Achaimenes], Achaemenes: and all of
+his family afterwards had the title of [Greek: Achaimenioi], and [Greek:
+Achaimenidai], 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 Achaemenidae 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][Greek: Epikeklestho martus ho Genarches hemon
+Helios;] and Chariclea in another place makes use of a like invocation:
+[329][Greek: Helie, Genarcha progonon hemon]. _O, Sun, the great source of
+my ancestry_. The Amonians, who settled at Rhodes, styled themselves
+[Greek: Heliadai], _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 [Greek: Uk], 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 [Greek: Lukos], Lucus,
+which was acknowledged to be the name of the Sun: of El-Uc-Aon, Lycaon: of
+El-Uc-Or, Lycorus, and Lycoreus:
+
+  [333][Greek: E kitharin, e toxa Lukoreos entea Phoibou.]
+
+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][Greek: Ezomenos tripodessi para Klariois Hekatoio.]
+
+And Herophile the Sibyl of the same Deity:
+
+  [335][Greek: Moiran echous' Hekatoi tes tot' Anaktories.]
+
+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 [Greek: och' aristos]:
+
+  [338][Greek: Kalchas Thestorides oionopolon och' aristos,]
+  [Greek: Hos eide ta t' eonta, ta t' essomena, pro t' eonta.]
+
+So on the Trojan side Helenus is spoken of in the same light:
+
+  [339][Greek: Priamides Helenos oionopolon och' aristos.]
+
+So [340][Greek: Phokeon och' ariston,] [341][Greek: Aitolon och' aristos,]
+and [342][Greek: Tuchios--Skutotomon och' aristos.]
+
+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, [Greek: aristos]. 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 [Greek:
+aristos] 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 [Greek:
+areion] and [Greek: aristos] were from [Greek: ares], the Arez of the east.
+From Bel, and Baaltis, came [Greek: beltion], and [Greek: beltistos:
+ameinon] is an inflection from Amon. From the God Aloeus came [Greek:
+loios, loiteros], and [Greek: loistos]: from [Greek: keren] changed to
+[Greek: keras, keratos], were formed [Greek: kresson], [Greek: kreisson],
+[Greek: krateros], and [Greek: kratistos].
+
+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 [Greek: phemi, pheme, phemus,
+phasko, phatis], 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][Greek:
+Ho Pharaon par' Aiguptiois basilea semainei]: 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,
+Phaenon, 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 aquaeduct, 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 AEnon,
+and Hanes, those titles of the Sun. In Arabia, near Petra, was a mine,
+worked by condemned persons, which was named [351]Phinon, and Phaenon.
+Epiphanius mentions [352][Greek: Phanesia metalla], or the mines of Hanes;
+to which Meletius, a bishop of the Thebais, 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 [Greek: aia] 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,
+Celaenai. There are others in _eia_; as Chaeroneia, Coroneia, Eleia. In
+others it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia,
+AEthiopia, Scythia, Caenia, Icaria. It is likewise found expressed by a
+single letter, and still subjoined to the proper name: hence we meet with
+AEtna, 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, [Greek: Aiguptos], 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 [Greek: Karchedon], 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 [Greek: Keronia] 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]Colonae, Cales, Calathe, Calistae, 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
+[Greek: choma], a round hill or mound of earth; called also Taph and
+[Greek: taphos]; 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; [Greek: oros] 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, [Greek: Tis;]
+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 Hetruria, 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: [Greek:
+Astura--chorion paralion Kikeronos]. 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. [Greek: Hudor de apo pegon
+anerchomenon melan idon oida en Asturois; tade Astura apantikru esti
+Lesbou; loutra esti therma en toi Atarnei kaloumenoi].
+
+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,
+Caphyatae, Capatiani. In Iberia was a wonderful edifice upon the river
+Boetis, 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, [Greek: Dia]. 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][Greek:
+Dian ten nun kaloumenen Naxon]; and he adds, [Greek: pollai de kai heterai
+eisi nesoi Diai kaloumenai, hete pro tes Kretes--kai he peri Melon, kai he
+peri Amorgon, kai he tes Keo cherrhonesos, kai he Peloponnesou]. 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 ([Greek: Athreibites]) by [372]Strabo. The inner recess
+of a temple is by Phavorinus and Hesychius called [Greek: Baites], [Greek:
+Betes], [Greek: Betis], similar to [Hebrew: BYT ASH] among the Chaldeans.
+It was the crypta or sacred place, where of old the everlasting fire was
+preserved. Hesychius observes, [Greek: Betes, to apokruphon meros tou
+Hierou]. 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: [Greek: Horapollon Phainubutheos
+komes tou Panopolitou Nomou.] 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, [Hebrew: AWR BL] 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][Greek: Thapsas tous teteleutekotas epebale tois
+Arbelois, kai pollen men heuren aphthonian tes trophes, ouk oligon de
+kosmon, kai gazan barbariken, arguriou de talanta dischilia.] 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][Greek: Akousilaos de ho Argeios ek Kabeires kai Hephaistou
+Kamilon legei.] 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
+praeministros. Servius speaks to the same purpose. [382]Mercurius Hetrusca
+lingua 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][Greek: Kai ton huperetounta toi
+Hieroi tou Dios amphithale paida legesthai Kamillon, hois kai ton Hermen;
+houtos enioi ton Hellenon Kamillon apo tes diakonias prosegoreuon]. He
+mentions [Greek: Hermen--Kamillon apo tes diakonias], 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. Caes. 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][Greek: Ouenephres, eph' hou ho limos katesche ten choran,
+hos kai tas Puramidas peri Kochonen egeiren]. _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][Greek: Ton Heraklen phesi kata ten Aiguption dialekton
+Kona legesthai]. 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 [Greek: oikos
+Puthonos], 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][Greek: Chazene], 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, [Greek: Kaisan]. 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
+[Greek: Chaouara]; undoubtedly from Cha-Our ([Hebrew: AWR]), 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][Greek: heos tou
+Kuamonos]. 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 [Greek:
+Kuamos], Cuamos, a bean. [402][Greek: Saphes de ouden echo legein, eite
+protos Kuamous espeiren houtos]. _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 [Greek: Artemis]; 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][Greek: Rhei de kai Kokutos hudor aterpestaton.]
+
+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,
+[Greek: Ourania]: whence Juno Covella must be rendered Coelestis. From the
+substantive, Cou-El, the Romans formed Coel, heaven; in aftertimes
+expressed Coelus, and Coelum. I say, in aftertimes: for they originally
+called it Co-el, and Co-il, and then contracted it to Coel. Hence Ausonius
+in his Grammaticomastix mentions a passage to this purpose.
+
+Unde Rudinus ait Divom domus altisonum Coel: 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.
+
+Coelus in aftertimes was made a Deity: hence there are inscriptions
+dedicated [410]Coelo AEterno. 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 [Greek: koila], cava. Hence we read of [Greek: Koile
+Lakedaimon], [Greek: Koile Elis,] and the like. Syria was by them styled
+[Greek: Koile], the hollow: but the true name was Coela, 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 [Greek: El], Eel, the Sun: and what the Greeks rendered [Greek:
+Koile] of old meant [413]heavenly. Hence Homer styleth it peculiarly
+[414][Greek: Elida dian], _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
+Coeli 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 [Greek: koila], 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, [Greek: Koioles, ho Hiereus]. By which we
+learn, that by Coioles was meant a sacred or heavenly person; in other
+words, a priest of Coelus. In Coioles there is but a small variation from
+the original term; which was a compound from Coi-El, or Co-El, the Coelus
+of the Romans.
+
+Concerning the term Coel in Ennius, [417]Janus Gulielmus takes notice, that
+this poet copied the Dorians in using abbreviations, and writing Coel for
+Coelus and Coelum. 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 [Greek: Athene], they
+expressed [Greek: Athana]: Cheops they rendered Chaops: Zeen, Zan: [Greek:
+Chazene], [Greek: Chazana]: [Greek: Men], [Greek: Man]: Menes, Manes:
+Orchenoi, Orchanoi: Neith, Naith: [Greek: Ienisos], [Greek: Ianisos]:
+Hephaestus, 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 [Greek: Chai], 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 Lacedaemon, with a
+building over it; of which in aftertimes they made use to confine
+malefactors. It was called [Greek: Kaiades], or as the Spartans expressed
+it, [Greek: Kaiadas], the house of death. [421][Greek: Kaiadas
+desmoterion--to para Lakedaimoniois]. 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
+[Greek: Kaietes], and [Greek: Kaietoi]. The author above quoted gives us
+the terms variously exhibited: [422][Greek: Kaietoi.--Hoi apo ton seismon
+rhochmoi Kaietoi legontai. Kai Kaiadas to desmoterion enteuthen, to para
+Lakedaimoniois, spelaion]. Hesychius renders it in the plural, and as a
+neuter: [Greek: kaiata], [Greek: orugmata]. 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 [Greek: Kooi.] [424][Greek:
+Enioi koous mallon ta toiauta koilomata legesthai phasin.] 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 [Greek: pheres
+oreschooi]:
+
+  [425][Greek: Kartistoi de keinoi epichthonion traphen andron,]
+  [Greek: Kartistoi men esan, kai kartistois emachonto]
+  [Greek: Phersin oreschooisi]----
+
+[Greek: Oreschoos] 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
+Lacedaemon [426][Greek: Lakedaimona ketoessan], _for it was by many thought
+to have been so called on account of their caverns._ From hence we may
+fairly conclude, that [Greek: ketoessa] was a mistake, or at least a
+variation, for [427][Greek: kaietaessa], 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 [Greek: Kaiete], 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][Greek: Aneoget' enteuthen spelaia
+hupermegethe, katoikias megalas, kai poluteleis dedegmena.] _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][Greek: Aetia], Aetia.
+Aiete was the district: Caiete was the cave and temple in that district;
+where the Deity was worshipped.
+
+In Boeotia 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]. [Greek: Kaleitai d' ho topos
+Ankoe; esti de limen homonumos]. The etymology, I flatter myself, is plain,
+and authenticated by the history of the place.
+
+From Cho, and Choa, was probably derived the word [Greek: Choikos], used by
+the apostle. [433][Greek: Ho protos anthropos ek ges Choikos; ho deuteros
+anthropos ho Kurios ex ouranou. Hoios ho Choikos, kai toiautoi hoi
+Choikoi.] Hesychius observes, [Greek: Choikos, pelinos, geinos]. 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 Celtae, and Germans, as we learn from
+Cluverius. [434]Apud ipsos Germanos ejusmodi pagorum vernaculum vocabulum
+fuit Gaw; et variantibus dialectis, gaw, gew, gow, gow, hinc--Brisgaw,
+Wormesgaw, Zurichgow, Turgow, Nordgaw, Andegaw, Rhingaw, Hennegow,
+Westergow, Oostergow. The antient term [Greek: Purgos], 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, [Hebrew: AWR],
+was called Uchor by the people of Egypt and Cyrene, which the Greeks
+expressed [Greek: Achor], 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 [Greek: El], the name of [Greek: Helios], 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, [Hebrew: AWR], Pi-Or, and P'Or; rendered by the
+Greeks [Greek: Poros], 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 [Greek: pur] was of Egyptian or Chaldaic original, and of the same
+composition (P'Ur) as the words above; for [437]Plato informs us that
+[Greek: pur], [Greek: hudor], [Greek: kunes], 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][Greek: Pizeus], [Greek:
+Pimartur], [Greek: Pimathetes], [Greek: pisoma], [Greek: pilaos], 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: [Greek: Paamules, Aiguptios Theos Priapodes.]
+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 [Greek: Paidon]: for it is inconceivable how
+very ignorant they were in respect to their antient theology. Hence we read
+of [Greek: paidon Letous], [Greek: paidon Zenos], [Greek: paidon
+Apollonos]; and legends of [Greek: paidon athanaton]; and of [Greek:
+paidon]; 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][Greek: Tis ho
+Paidon taphos para Chalkideusi]; Pausanias mentions, [445][Greek:
+Amphilukou paidon bomos]: and, in another place, [446][Greek: Bomoi de
+Theon te onomazomenon agnoston, kai Heroon, kai PAIDON tou Theseos, kai
+Phalerou]. From this mistake arose so many boy-deities; among whom were
+even Jupiter and Dionusus: [447][Greek: Auton ton Dia, kai ton Dionuson
+Paidas, kai neous, he theologia kalei]. _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 [Greek: Anaktes paides]. [448][Greek:
+Agousi de kai teleten hoi Amphisseis ton Anakton kaloumenon Paidon.
+Hoitines de Theon eisin hoi Anaktes Paides, ou kata t' auta estin
+eiremenon]. _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][Greek: Piromin ek Piromios gegonenai--kai
+oute es theon, oute es Heroa anadesan autous (hoi Aiguptioi)]. 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
+[Greek: kalos kagathos], _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, [Greek: Piromi], 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][Greek: Egennethesan de kai en
+Paraiai Kronoi treis paides.] 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][Greek: Souchos]: 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 [Greek: phaino],
+[Greek: phaneis], [Greek: phaneros]: 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 Praetor and Praetorium,
+among the Romans: from P'Ur-Aith, Purathi and Puratheia among the Asiatics.
+From P'Ur-tan, [Greek: prutaneis], and [Greek: prutaneia] 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 Praeneste. They had undoubtedly been addicted to the rites of fire; for
+their city was said to have been built by Caeculus, 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 Praeneste; 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 _Fortunae_ mammam appetens,
+castissime colitur a Matribus. This manner of divination was of Chaldaic
+original, and brought from Babylonia to Praeneste. 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 Praeneste 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 Fortunae
+Primigeniae Jovis [461]Pueri are to be found in Gruter. One is very
+particular.
+
+
+[462]Fortunae Primigeniae Jovis Pueri D.D.
+Ex _SORTE_ compos factus
+Nothus Ruficanae
+L. P. Plotilla.
+
+That this word Puer was originally Pur may be proved from a well known
+passage in Lucretius:
+
+  [463]Puri saepe 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 [Hebrew: AWR], Ur: and by the antient Latines were called P'uri.
+At Praeneste 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. Praeneste 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.
+
+  [Greek: Alla theoi ton men manien apetrepsate glosses,]
+  [Greek: Ek d' hosion stomaton katharen ocheteusate pegen.]
+  [Greek: Kai se, polumneste, leukolene parthene, mousa,]
+  [Greek: Antomai, hon themis estin ephemerioisin akouein.]
+  [Greek: Pempe par' eusebies elaous' euenion harma.]----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 [Greek:
+to artemes], integritas: Poseidon from [Greek: posi desmon], fetters to the
+feet: Hestia from [Greek: ousia], substance and essence: Demeter, from
+[Greek: didousa hos meter], distributing as a mother: Pallas from [Greek:
+pallein], to vibrate, or dance: Ares, Mars, from [Greek: arrhen], masculum,
+et virile: and the word Theos, God, undoubtedly the Theuth of Egypt, from
+[Greek: theein], 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][Greek: Ei barbaron to onoma,
+ou chre zetein Helleniken etumologian autou]. _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][Greek: Ennoo gar, hoti polla hoi
+Hellenes onomata, allos te kai hoi hupo tois Barbarois oikountes, para ton
+Barbaron eilephasi--ei tis zetoi tauta kata ten Helleniken phonen, hos
+eoikotos keitai, alla me kat' ekeinen, ex hes to onoma tunchanei on, oistha
+hoti aporoi an.] _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 [Greek: tartos], a foot: that the river Nile signified
+[Greek: ne ilus]: and that Gader in Spain was [Greek: Ges deira].
+
+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 [Hebrew: TBA], 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, [Hebrew: NIN NWH], _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 [Hebrew: MSHSH], mashash, to feel: but Dr. Hyde derives it from the
+Arabic, Khamush, 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, [Hebrew: SHYLN], 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 tineae; aut malum delens
+sive dissolvens; vel contractionem dissolvens, aut confractus a
+tinea--civitas in extremis finibus AEgypti. 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 Babyloniae.
+
+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]AEtna, 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, [Greek: Lilubaion],
+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][Greek: Kuklopes]. He derives the Siculi first from [481]seclul,
+perfection; and afterwards from [Hebrew: ASHKWL], Escol, pronounced,
+according to the Syriac, Sigol, a bunch of grapes. He deduces the Sicani
+from [Hebrew: SHKN], Sacan[482], near, because they were near their next
+neighbours; in other words, on account of their being next to the Poeni.
+Sicani, qui Siculorum Poenis 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
+[Hebrew: DHL], Dahal timor. [484]Cynthus, from [Hebrew: CHNT`], 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 [Hebrew: BT`NA],
+botno, a pistachio nut. [488]Icaria, from icar, pastures: but he adds,
+tamen alia etymologia occurrit, quam huic praefero [Hebrew: AY KWRY],
+Icaure, sive insula piscium. [489]Chalcis, in Eubea, from Chelca, divisio.
+[490]Seriphus, from resiph, and resipho, lapidibus stratum. [491]Patmos,
+from [Hebrew: BT`MWS], 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
+[Hebrew: GWBNA], 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 recepta [Greek: katachresei] Cythnius dici
+potuit caseus a vicina 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 utraque 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 [Hebrew: KRSH AWR], 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 AEtna, 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 [Greek:
+Hephaistoi toi Theon Patri]. _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 daemon 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][Greek:
+Priepos ho kosmos, e ho proestos autou Logos.] The author of the Orphic
+hymns styles him [506][Greek: Protogonon--genesin makaron, thneton t'
+anthropon]. _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][Greek: Isos d' an
+houtos kai ho Priepos eie, kath' hon proeisin eis phos ta panta; ton
+archaion d' eisi Daimonon]. _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.
+
+[Greek: Entha pulai nuktos te, kai ematos, eisi keleuthon.]----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][Greek: Ek tes
+Panos tes Aiguptou gegenemenos]; 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 Caesarea, 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 AEgyptius, 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][Greek: Alla par allois sullexamenos, monon para ton sophon Hellenon
+echein ouden, peniai sophias kai aporiai sunoikounton.] 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][Greek: Platon
+de, ho dokon ton Hellenon sophotatos gegenesthai, eis posen phluarian
+echoresen.] 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][Greek:
+Barbaroi], 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] aera 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
+Coroebus, 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]Hecataeus, 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 Sacae, and others
+Massagetae, 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 Massagetae, 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 Daemons, 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]Phaennis,
+[546]Phaemonoe, and Baeo. The last of these mentions Olen, as the inventor of
+verse, and the most antient priest of Phoebus.
+
+  [547][Greek: Olen d' hos geneto protos Phoiboio prophetes,]
+  [Greek: Protos d' archaion epeon technosat' aoidan.]
+
+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][Greek: Phusei gar Hellenes neotropoi--Hellesin atalaiporos tes
+aletheias zetesis.] _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 AEschylus 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][Greek: All' egnoeito teos ho eniautos para
+tois Hellesin, hos kai alla pleio.]
+
+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 [Greek: Meilichos] and [Greek: Meilichios], _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, [Greek: Ei barbaron to onoma ou
+chre zetein Helleniken etumologian autou.]
+
+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 AEsculapius, 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 [Greek: Keras]; for Cohen,
+[Greek: Koes]; for Athon, [Greek: Athos]; for Boun, [Greek: Bous]; for
+Sain, [Greek: Sais].
+
+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 [Greek: tithenai], 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 Celtae: and there is still an
+interval, not very much inferior to the former, before we arrive at the aera
+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 [Greek:
+Barbaroi], 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
+[Greek: Barbaroi].
+
+[Greek: Hekataios men oun ho Milesios peri tes Peloponnesou phesin, hoti
+pro ton Hellenon oikesan auten Barbaroi; schedon de ti kai he sumpasa
+Hellas katoikia Barbaron huperxato to palaion]. Strabo. l. 7. p. 321.
+
+[Greek: Eisi de hemon archaioteroi Barbaroi]. Plato in Cratylo. vol. 1. p.
+425.
+
+[Greek: Palai tes nun kaloumenes Hellados Barbaroi ta polla oikesan.]
+Pausanias. l. 1. p. 100.
+
+[Greek: Arkadian Barbaroi oikesan]. Scholia Apollonii Rhod. l. 3. v. 461.
+
+Diodorus mentions, [Greek: Athenaious--apoikous Saiton ton ex Aiguptou]. l.
+1. p. 24.
+
+Again--[Greek: Genomenai de kai ton hegemonon tinas Aiguptious para tois
+Athenaiois]. ibidem.
+
+Africanus having spoken of the Egyptian rites, says, [Greek: Hoti te
+Athenaious ton auton Aiguptiois apolauein eikos en, apoikous ekeinon
+aponooumenous, hos phasin alloi te, kai en toi Trikarenoi Theopompos]. Apud
+Euseb. Praep. Evan. l. x. c. x. p. 491.
+
+Concerning persons from Egypt.
+
+[Greek: Kekrops, Aiguptios on, duo glossas epistato]. Cedrenus p. 82.
+
+[Greek: Kekrops, Aiguptios to genos, oikise tas Athenas]. Scholia Aristoph.
+Pluti.
+
+  [Greek: Hosde apo Saeos poleos Aiguptias,]
+  [Greek: Meta ton kata Ogugon kataklusmon ekeinon,]
+  [Greek: Ho Kekrops paregegonen Athenais tes Hellados.] J. Tzetzes. Chil.
+      v. hist. 18.
+
+[Greek: Kekrops, Aiguptios to genos, oikese tas Athenas]. Suidas.
+
+Pausanias mentions [Greek: Lelega aphikomenon ex Aiguptou]. l. 1. p. 95.
+
+Erectheus from Egypt. [Greek: Kai ton Erechthea legousi to genos Aiguption
+onta.] 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 [Greek: Ton
+Atheneisi nomotheton Triptolemon.] 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. [Greek: Danaos Chemmites.] Herodotus. l. 2.
+c. 91.
+
+Navem primus ex AEgypto Danaus advexit. Pliny. l. 7. c. 56. He brought a
+colony with him. [Greek: Legousi de tous peri Danaon hormethentas homoios
+ekeithen], scil. [Greek: ex Aiguptou.] Diodorus. l. 1. p. 24.
+
+All the heads of the Dorian race from Egypt. [Greek: Phainoiato an eontes
+hoi ton Dorieon hegemones Aiguptioi ithagenees.] Herodotus. l. 6. c. 53.
+
+The Lacedaemonians 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. [Greek: Hos de ho Perseon logos
+legetai, autos ho Perseus eon Assurios egeneto Hellen.] Herodotus. l. 6. c.
+54.
+
+It is said of Cadmus, that he came originally from Egypt, in company with
+Phoenix. [Greek: Kadmos kai Phoinix apo Thebon ton Aiguption.] Euseb.
+Chron. p. 15.
+
+Eusebius in another place mentions the arrival of Cadmus with a company of
+Saitae. They founded Athens, the principal city of Greece: also Thebes in
+Boeotia. 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 Saitae: [Greek: Plen ton metoikesanton husteron ekei Saiton,
+kai katoikesanton ten tes Hellados metropolin Athenas, kai tas Thebas.
+Sidonion gar houtoi apoikoi ek Kadmou tou Agenoros.] Chron. p. 14. The
+antient Athenians worshipped Isis: and were in their looks, and in their
+manners particularly like the Egyptians. [Greek: Kai tais ideais, kai tois
+ethesin homoiotatous einai tois Aiguptiois.] 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. [Greek:
+Elthon ar' (ho Kekrops) apo Saeos poleos Aiguptou tas Athenas sunoikise.
+Sais de kat' Aiguptious he Athena legetai, hos phesin Charax.] Lycoph. v.
+111. Schol.
+
+Hence it is, that almost the whole of the mythology of Greece is borrowed
+from Egypt. [Greek: Katholou de, phesi, tous Hellenas exidiasesthai tous
+epiphanestatous Aiguption Heroas te, kai Theous.] Diodorus. l. 1. p. 20.
+All their rites and ceremonies were from the same quarter.
+
+[Greek: Panegurias de ara, kai pompas, kai prosagogas protoi anthropon
+Aiguptioi eisin, hoi poiesamenoi, kai para touton Hellenes memathekasi.]
+Herod. l. 3. c. 58.
+
+[Greek: Epeita chronou pollou dielthontos, eputhonto (hoi Hellenes) ek tes
+Aiguptou apikomena ta ounomata ton Theon.] Herod. l. 2. c. 52. See also l.
+2. c. 4.
+
+[Greek: Kai panta ta ounomata ton Theon ex Aiguptou eleluthe es ten
+Hellada.] Herod. l. 2. c. 50. Hence it is said that the Corybantes, with
+their mother Comba, came and settled at Athens: [Greek: Kombes heptatokou
+meta meteros.] Nonni Dionys. l. 13. And that the priests at Athens, styled
+Eumolpidae, 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. [Greek: Hellesi gar de Melampous estin, ho exegesamenos tou
+Dionusou onoma, kai ten Thusian, kai ten pompen tou phallou.] 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 Suria Dea. [Greek: Protoi
+men anthropon Aiguptioi ktl.] 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.
+
+    [Greek: Esti pou kai potamois time, e kat' opheleian, hosper Aiguptiois
+    pros ton Neilon, e kata kallos, hos Thettalois pros Peneion, e kata
+    megethos, hos Skuthais pros ton Istron, e kata muthon, hos Aitolois
+    pros ton Acheloon.]----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 phaenomena, 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][Greek: Gumnois gar posi diexiasin
+anthrakian, kai spodian megalen.] _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 Deum, magni custos Soractis, Apollo,
+  Quem primi colimus; cui pineus ardor acervo
+  Pascitur, et medium freti pietate per ignem
+  Cultores multa premimus vestigia pruna;
+  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 ([Greek: Lukos]) 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 Aquae
+Ferentinae,--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 Feriae Latinae. 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][Greek: Sebontai potamous ton panton
+malista]: _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]AEgyptii aquae 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]Vascaniae in Hispania
+FONTI DIVINO.
+
+How much it prevailed among the Romans we learn from Seneca. [580]Magnorum
+fluviorum capita veneramur--coluntur aquarum calentium fontes; et quaedam
+stagna, quae 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. [Greek: He krene] [581][Greek: kaleitai tou
+heliou.] _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 Pyrenaei. 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][Greek: Ta men ore dia to sumbebekos klethenai Purenaia.]
+_That the mountains from hence had the name of Pyrenaei._ Mount AEtna 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 AEtna. 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][Greek: Kai
+ten nun ousan Aitnen ektesanto, pro toutou kaloumenen Ennesian]. Strabo
+expresses the name Innesa, and informs us, more precisely, that the upper
+part of the mountain was so called, [Greek: Oi de] [588][Greek: Aitnaioi
+parachoresantes ten Innesan kaloumenen, tes Aitnes oreinen, hoikesan.]
+_Upon this, the people, withdrawing themselves, went and occupied the upper
+part of Mount AEtna, 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][Greek: Inussos, polis Aiguptou]: but Herodotus,
+[590]from whom he borrows, renders it Ienis. It would have been more truly
+rendered Dorice Iaenis; 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 Iaenis, or [Greek: Ianisos], 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
+ensevelie sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nomme
+Matarea, conserve dans les geographies 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 Daemon [Hebrew: HNAS] 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, [Greek: Akkaron], 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 [Greek: sunedrion] 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 [Greek: Zeus Ainesios]. The Scholiast upon Apollonius
+Rhodius mentions his temple, and terms it [600][Greek: Dios Ainesiou hieron
+ou mnemoneuei kai Leon en periploi, kai Demosthenes en limesi]. It is also
+taken notice of by Strabo, who speaks of a mountain Hanes, where the temple
+stood. [601][Greek: Megiston de oros en autei Ainos] (lege [Greek: Aines])
+[Greek: en hoi to tou Dios Ainesiou hieron]. 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 [Greek: Aineios].
+
+  [Greek: Enth' hoig' euchesthen Aineioi hupsimedonti.]
+
+Aineius, 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 [Greek: Phanaios], 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 Aquae
+Pisanae. 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 Aquae Cumanae. 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 Baiae 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 Aquae
+Pisanae 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][Greek:
+Ten krenen Pisan eiresthai], 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 Thermae Onesae; and
+are mentioned by Strabo, as [611][Greek: Therma kallista potimotatou
+hudatos]. 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 Anais; 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][Greek: Peri
+Arbela de esti kai Demetrias polis; eith' he tou naphtha pege, kai ta pura]
+(or [Greek: pureia]) [Greek: kai to tes Anaias hieron.]
+
+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 [Greek: hagnos] of the Greeks, which signified any
+thing pure and clean; purus sive castus. Hence was derived [Greek:
+hagneion, pegaion; hagnaion, katharon; hagne, kathara]: 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, [Greek: hagnopoleisthai, to hupo heliou theresthai.] 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 Egnatia, 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][Greek: Tous de Salentinous Kreton apoikous phasi]. 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]: [Greek: Okoun de kai Phoinikes
+peri pasan men Sikelian]. 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 [Greek: Metis], Meetis.
+
+  [618][Greek: Kai Metis protos genetor, kai Eros poluterpes.]
+
+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 Branchidae_. 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]Chimaera; 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 Chimaera, et quidem immortali diebus, et
+noctibus flamma. Chimaera 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, Caesarea, 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 Paeonia, 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--[Greek: Hieron ex
+aionos toi Helioi] [633][Greek: Chorion]. This city was also, from its
+worship, styled [634]Ur, Urhoe, and Urchoe; which last was probably the
+name of the [635]temple.
+
+There were many places called Arsene, Arsine, Arsinoe, Arsiana. These were
+all the same name, only varied in different countries; and they were
+consequently of the same purport. Arsinoe 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][Greek: Arsinoe polis en Suriai, epi
+bounoi keimene. apo de tou bounou krenas ereugetai pleionas--aph' hon he
+polis onomastai.] _Arsinoe 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][Greek: Arsene limen--nitritis]. Near
+Arsinoe, upon the Red Sea, were hot streams of bitter [639]waters; and
+Arsinoe 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 [Greek: katakekaumene], 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
+[Greek: drumos Orkunios], 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 [Greek: Orkunia] 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][Greek: Tous
+Huperboreous--oikein peri tas Alpeis tes Italias.] 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 Liburnae 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
+AEgyptus 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 Odaenatus, 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 Argaeus Ex Numism Tyanorum et Caesariensium_]
+
+       *       *       *       *       *
+
+
+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][Greek: Spelaia toinun kai
+antra ton palaiotaton, prin kai naous epinoesai, theois aphosiounton kai en
+Kretei men Koureton Dii, en Arkadiai de Selenei, kai Pani en Lukeioi kai en
+Naxoi Dionusoi.] 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 [Greek:
+par' antra] in the poet, [662][Greek: Tous esotatous topous tou naou]. _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][Greek: Aphrodite d' echei en spelaioi timas.] _In this cavern divine
+honours were paid to Aphrodite._ Parnassus was rendered holy for nothing
+more than for these unpromising circumstances. [Greek: Hieroprepes ho
+Parnassos, echon antra te kai alla choria timomena te, kai,
+hagisteuomena.][664] _The mountain of Parnassus is a place of great
+reverence; having many caverns, and other detached spots, highly honoured
+and sanctified_. At Taenarus 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][Greek: Epi
+tei akrai Naos eikasmenos spelaioi.] _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][Greek:
+ontos chasmatos en toi topoi]: and Apollo is said to have chosen it for an
+oracular shrine, on account of the effluvia which from thence proceeded.
+
+  [667]Ut vidit Paean 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][Greek: Antron
+Korukion spelaion, hon eidon, theas axion malista.] There were many caves
+styled Corycian: one in Cilicia, mentioned by Stephanus Byzantinus from
+Parthenius, who speaks of a city of the same name: [Greek: Par' hei to
+Korukion antron Numphon, axiagaston theama.] _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 [Greek: koilos], hollow, was
+often substituted for Coelus, 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 Coelus. It is mentioned by Maximus Tyrius in one of his
+dissertations, and is here, as in many other instances, changed to [Greek:
+koilos], hollow. The temple was undoubtedly a cavern: but the name is to be
+understood in its original acceptation, as Coel, 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][Greek:
+Esti de Atlas oros koilon, epieikos hupselon.--Touto Libuon kai hieron, kai
+theos, kai horkos, kai agalma.] _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 Coelus
+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 Coel,
+which the Romans rendered Coelu. They would have expressed it Coelus, or
+Coelus; 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 [Greek: Hupaithra]. 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]Kaempfer, [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]Petra 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]Persae in
+spelaeis 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 [Greek: Chora ton Magon], 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, [Greek: Hestia], of the Greeks, and Vesta of the
+Romans. That the term originally related to fire we have the authority of
+Petavius. [693]Hebraica lingua [Hebrew: ASH] ignem significat, Aramaea
+[Hebrew: ASHTA] qua voce ignem a Noemo vocatum Berosus prodidit: atque inde
+fortassis Graeci [Greek: Hestias] originem deduxerunt. Herbert, therefore,
+with great propriety, supposes the building to have been the temple of
+[694]Anaia, or Anais; 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][Greek: Touto esti to pur, hoper
+Hestian ekalounto, kai esebonto en tois husterois chronois Romaioi.] 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 Kaempfer, 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][Greek: Phukos hapan katephlexas, epei perikaieo puri].
+
+Upon this account it was called [699]Pirpile; and by the same poet Histia,
+and Hestia, similar to the name above. [700][Greek: Istie, o neson
+euestie.] The antient Scythae were worshippers of fire: and Herodotus
+describes them as devoted to Histia[701]. [Greek: Hilaskontas Histien men
+malista]. 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].
+[Greek: Pur, despota, esthie]. What he renders [Greek: esthie], was
+undoubtedly [Greek: Hestie], Hestie, the name of the God of fire. The
+address was, [Greek: O Pur, despota, Hestie]: 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 Cerastae. 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 Cerastae
+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 Cerastae.
+
+There was a city of the same name in Euboea, 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
+[Greek: Ellopias] 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
+[Greek: Kuros], Curos. He was worshipped all over Syria; and one large
+province was hence named Curesta, and Curestica, from [Greek: Kur Hestos],
+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 Achaimenidae 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 praeternatural 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]. [Greek: Persai toinun
+agalmata kai bomous ouch hidruontai; Thuousi de en hupseloi topoi, ton
+ouranon egoumenoi Dia.]
+
+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][Greek: Ethue toi Stratioi Dii
+patrion thusian, epi orous hupselou koruphen meizona allen epititheis.] 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 Idaliae: 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
+Kaempfer, 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 [Greek: omphe] by the Greeks, and
+interpreted [726][Greek: Theia kledon], vox divina, being esteemed a
+particular revelation from heaven. In short, they were looked upon as the
+peculiar places where God delivered his oracles. Hermaeus in Plutarch
+expresses this term [Greek: omphis], omphis; and says, that it was the name
+of an Egyptian Deity: and he interprets it, I know not for what reason,
+[727][Greek: euergetes]. 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 [Greek: Olumpos],
+Olympus; and the mountain was called [Greek: oros Olumpou]. 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 [Greek: omphalos], 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][Greek: mesomphala Ges manteia]: and Euripides avers that it was the
+precise centre of the earth:
+
+  [731][Greek: Ontos meson omphalon gas]
+    [Greek: Phoibou katechei domos.]
+
+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][Greek: Tes Hellados en mesoi POS esti tes
+sumpases--ENOMISTHE de kai oikoumenes; kai ekalesan tes ges OMPHALON].
+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][Greek: Oute gar en gaies mesos omphalos, oude thalasses.]
+
+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][Greek: Aigupton ge mese tes
+oikoumenes]. 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]. [Greek: Ou porro de estin ho
+kaloumenos Omphalos, Peloponnesou de pases meson, ei de ta onta eirekasi.]
+_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][Greek: Nesoi en amphirutei hothi t' omphalos esti
+thalasses.] The AEtolians 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][Greek: Sun te Parauaioi, kai amumones Omphalieeis.]
+
+There was an Omphalia in Elis; and here too was an oracle mentioned by
+[741]Pindar and Strabo: [742][Greek: Ten de epiphaneian eschen (he Olumpia)
+ex arches dia to manteion tou Olumpiou Dios.] _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]--[Greek: Heis
+ton to genos aph' heliou katagonton], one of those who derived their race
+from the Sun. The term Alphi, from whence the Greeks formed Alphira,
+Alpheionia, and Alpheues, 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
+[Greek: omphalos], 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][Greek: Apo toutou tote sumbantos
+Omphalon prosagoreuthenai to chorion]: _from this accident the place had
+the name of Omphalus, or the navel_. Callimachus in his hymn to Jupiter
+dwells upon this circumstance:
+
+  [749][Greek: Eute Thenas apeleipen epi Knossoio pherouse,]
+  [Greek: Zeu pater, he Numphe se (Thenai d' esan enguthi Knossou)]
+  [Greek: Toutaki toi pese, Daimon, ap' omphalos, enthen ekeino]
+  [Greek: Omphalion metepeita pedon kaleousi Kudones.]
+
+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
+accommodarunt. _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, forma umbilici librarii,
+seu umbonis, tanquam [Greek: entheon] quoddam adoratum, propter ejusdem
+divinum auxilium: utpote in quo index magneticus erat sicut intus existens
+quidam deus, navigiorum cursum in medio aequore 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 [Greek: chorion
+Omphalion]. 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 [Greek: omphalos] 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][Greek: Elthe de hoi kruoen]
+  [Greek: Pukinoi manteuma thumoi]
+  [Greek: Para meson omphalon]
+  [Greek: Eudendroio rhethen materos.--]
+
+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 Paterae, 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 Petipharae of the antient
+Egyptians, but were called Paterae 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]Paterae 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--[Greek: Omphe, pheme theia, theia kledon--oneirou
+phantasmata.] 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][Greek: Tous de mesous mesatoisin epembebaotas aetais]
+  [Greek: Nosphi puros theioio PANOMPHEAS eut' ONEIROUS.]
+
+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: [Greek: Petros, ho
+epiluon, ho epiginoskon.] Hesych. Petrus Hebraeo 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 Thebais 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][Greek: Eikona lobeteres elumenant' hoti dian]
+  [Greek: Theiotatou nuktor omphen epi Memnonos elthon.]
+
+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 Thebais; 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
+[Greek: hupaithra], dedicated to him and Zethus, as we may read in
+Pausanias. Mopsus, the diviner, is styled [Greek: Ampukides], Ampucides;
+which is not a patronymic, but a title of the oracular Deity.
+
+  [765][Greek: Entha kai Ampukiden autoi eni emati Mopson]
+  [Greek: Neleies hele potmos; adeukea d' ou phugen aisan]
+  [Greek: Mantosunais; ou gar tis apotropie thanatoio.]
+
+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][Greek: Entha men aisa paresche kataphthisthai duo photas,]
+  [Greek: Ampukiden Idmona, kubernetera te Tiphun.]
+
+What his attainments were, the Poet mentions in another place.
+
+  [767][Greek: De tot' Abantos pais nothos eluthe karteros Idmon,]
+  [Greek: Ton rh' upokussamene teken Apolloni anakti]
+  [Greek: Ambrosion para kuma pheretrios Antianeira,]
+  [Greek: Toi kai MANTOSYNEN epore, kai thesphaton OMPHEN.]
+
+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 [Greek:
+Amphilochou chresterion]: and the three principal oracles mentioned by
+Justin Martyr are [768][Greek: manteia--Amphilochou Dodones, kai Puthous].
+We have a similar account from Clemens Alexandrinus. [769][Greek: Diegesai
+hemin kai tes alles mantikes, mallon de manikes, ta achresta chresteria,
+ton Klarion, ton Puthion, ton Amphiareo, ton Amphilochon.] The Amphictuons
+were originally prophetic personages, who attended at the temple at Delphi.
+Hesychius observes: [Greek: Amphiktuones--perioikoi Delphon, pulagorai,
+ieromnemones.] 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 Boeotia, 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
+([Greek: amphi] 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][Greek: Amphi moi aute anax,]
+  [Greek: Delie, Kunthian echon]
+  [Greek: Hupsikerata petran.]
+
+Periander is mentioned as beginning a hymn with a like exordium: [Greek:
+Amphi moi authis anakta]: And Terpander has nearly the same words:
+[776][Greek: Amphi moi authis anakth' hekatebolon]. Apollo was so
+frequently called [Greek: Amphi anax], that it was in a manner looked upon
+as a necessary prooeemium. Suidas observes, [Greek: Amphianaktizein to
+prooimiazein]: And Hesychius, [Greek: Amphianakta, arche nomou
+Kitharodikou]. Much the same is told us in the Scholia upon the passage
+above from Aristophanes: [777][Greek: Mimeitai de (Aristophanes) ton
+Dithurambon ta prooimia; sunechos gar chrontai tautei lexei; dio
+amphianaktas autous kalousi]. 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.
+
+  [Greek: Amphi moi Ermeiao philon gonon ennepe, Mousa.]
+  [Greek: Amphi Dioskouron helikopides espete, Mousai.]
+  [Greek: Amphi Dionusou Semeles erikudeos huion]
+  [778][Greek: Mnesomai.]
+
+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] [Greek: Chaire, Thea, Salaminos euektimenes medeousa,]
+  [Greek: Kai pases Kuprou; dos d' himeroessan aoiden,]
+  [Greek: Autar ego ken seio kai alles mnesom' aoides.]
+
+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 Homeridae, and Iaemidae. 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 [Greek: thriambos] 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][Greek:
+Thriambon de auton onomasthenai phasi]: _They say, that one of the titles
+given to Dionusus was Thriambus_. Ham, in the very antient accounts of
+Greece, is called Iaemus, and his priests Iaemidae. His oracle, in consequence
+of this, was styled Iaemphi, and Iaembi, which was the same term as Amphi, of
+which we have been treating. From the name Iambi came the measure [Greek:
+Iambos], 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] [Greek: Manteion en en
+Olumpiai, hou archegos gegonen Iamos, tei dia empuron manteiai, he kai
+mechri tou nun hoi Iamidai chrontai.] _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 Iamidae._ [Greek: Iamos archegos] was in
+reality the Deity; and his attendants were [785]Iamidae, persons of great
+power and repute. [Greek: Ex hou polukleiton kath' Hellanos genos Iamidon.]
+Pindar. Iaemus was immortal, and was therefore named [Greek: athanatos].
+
+  [786][Greek: Kai kataphamixen kaleisthai min]
+  [Greek: Chronoi sumpanti mater]
+  [Greek: Athanaton.]
+
+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
+[Greek: pompe], 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] [Greek: Entautha theiei pompei
+chreomenos paristatai Peisistratoi Amphilutos.]--[Greek: Theie pompe] 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 [Greek:
+pompe] of the Greeks. Hence Hermes had the name of [Greek: pompaios], 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 [Greek: pompaios] related properly to divine influence; and
+[Greek: pompe] was an oracle. An ox, or cow, was by the Amonians esteemed
+very sacred, and oracular: Cadmus was accordingly said to have been
+directed [Greek: pompei boos].
+
+  [789][Greek: Entha kai ennasthe pompei boos, hen hoi Apollon]
+  [Greek: Opase mantosunesi proegeteiran hodoio.]
+
+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 Pompeiae in Campania: but even that was of too high
+antiquity to have received its name from Rome. We read of Pompeiae 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 aera. 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.
+
+[Greek: SOSTRATOS KNIDIOS]
+[Greek: DEXIPHANOUS]
+[Greek: THEOIS SOTERSIN]
+[Greek: YPER TON]
+[Greek: PLOIZOMENON.]
+
+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][Greek: Ethos gar palaion huperxe to tithesthai toioutous orous,
+kathaper hoi Reginoi ten stelida ethesan, ten epi toi porthmoi keimenen,
+purgon ti.] [Greek: Kai o Peloros legomenos purgos antikeitai tei tautei
+stelidi.] _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], [Greek: Kat' Onoban tes Iberias]: others
+were erected still higher, on the coast of Lusitania. This caused an idle
+dispute between Eratosthenes, Dicaearchus, 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--[Greek: kata ta akra tou porthmou]. 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 AEneas, whatever may be the
+consequence, not to neglect consulting the oracle at Cuma.
+
+  [799]Hic tibi ne qua morae 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][Greek: Asterie, polubome, polullite, tis de se nautes]
+  [Greek: Emporos Aigaioio pareluthe nei theousei;]
+  [Greek: Ouch' houto megaloi min epipneiousin aetai,]
+  [Greek: Chreio d' hotti tachiston agei ploon, alla ta laiphe]
+  [Greek: Okees esteilanto, kai ou palin authis ebesan,]
+  [Greek: Prin megan e seo bomon hupo plegesin helixai]
+  [Greek: Ressomenoi]----
+
+  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 AEgean. 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][Greek: Pros de tode mega thauma, hotou kleos oupot' oleitai.]
+  [Greek: Kourai Deliades, Hekatebeleteo therapainai,]
+  [Greek: Hait' epei an proton men Apollon' humnesosin,]
+  [Greek: Autis d' au Leto te, kai Artemin iocheairen,]
+  [Greek: Mnesamenai andron te palaion, ede gunaikon,]
+  [Greek: Humnon aeidousin, thelgousi de phul' anthropon.]
+  [Greek: Panton d' anthropon phonas, kai Krombaliastun]
+  [Greek: Mimeisthai isasi; phaies de ken autos hekaston]
+  [Greek: Phthengesthai, houto sphi kale sunareren aoide.]
+
+  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, [Hebrew: AWR]; rendered by the Greeks [802][Greek:
+Ourios]; and changed in acceptation so as to refer to another element.
+
+  [803] [Greek: Ourion ek prumnes tis hodegetera kaleito]
+    [Greek: Zena, kata protanon histion ekpetasas.]
+  [Greek: Eit' epi Kuaneas dinas dromos, entha Poseidon]
+    [Greek: Kampulon heilissei kuma para psamathois,]
+  [Greek: Eite kat Aigaiou pontou plaka, noston ereunon]
+    [Greek: Neistho, toi de Balon psaista para xoanoi.]
+  [Greek: Ton de gar euanteton aei theon Antipatrou pais]
+    [Greek: Stese philon agathes sumbolon euploies.]
+
+  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 [Greek: Hurios].
+
+  [804][Greek: Psulat' Iepugion tatanusmena, mesph' Hurioio]
+  [Greek: Parrhalias, Huriou, tothi suretai Hadrias halme.]
+
+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
+[Greek: Kolone]. 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] [Greek: Eri de nissomenoisin Atho anetelle kolone.]
+
+In another place of the Bosporus--
+
+  [806] [Greek: Phainetai eeroen stoma Bosporou, ede kolonai]
+  [Greek: Musiai.]
+
+The like occurs in the Orphic Argonauts, where Beleus is pointing out the
+habitation of the Centaur Chiron:
+
+  [807][Greek: O philoi, athreite skopies prouchonta kolonon,]
+  [Greek: Messoi eni preoni kataskion, entha de Cheiron]
+  [Greek: Naiei eni spelungi, dikaiotatos Kentauron.]
+
+These Colonae 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 [Greek:
+oria], [Greek: ourea], and [Greek: hormoi]. 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][Greek: Pasai de skopiai toi adon, kai proones akroi]
+  [Greek: Hupselon oreon, potamoi th' ala de proreontes,]
+  [Greek: Aktait' eis hala keklimenai, limenes te thalasses.]
+
+                  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 [Greek: epaktios], or the
+tutelary God of the coast; and had particular offerings upon that account.
+
+  [809][Greek: Peismata t' hapsamenoi porsunomen hiera kala]
+  [Greek: Zeni Panomphaioi, kai epaktioi Apolloni.]
+
+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]Boeotia, 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--quae 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.
+
+  [Greek: Eske de ti stibaron stupos ampelou, entrephon hulei]
+  [Greek: Prognu gerandruon, to men ektamon ophra peloito]
+  [Greek: Daimonos oureies hieron bretas; exese d' Argos]
+  [Greek: Eukosmos, kai de min ep' okruoenti Kolonoi]
+  [Greek: Idrusan, phegoisin eperephes akrotatesin;]
+  [Greek: Hai ra te pasaon panupertatai errhizonto]
+  [Greek: Bomon d' au cherados paraneneon, amphi de phullois]
+  [Greek: Stepsamenoi druinoisi thuepolies emelonto.]
+
+  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:
+
+          [Greek: Amphiplakes ernos]
+  [Greek: Ampelou aualies oxei apekerse sideroi,]
+  [Greek: Xesse d' epistamenos.]
+
+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.
+
+  [Greek: Soi kai Amazonides polemou epithumeteirai]
+  [Greek: Ek kote parrhaliei Ephesou bretas hidrusanto]
+  [817][Greek: Phegoi hupo premnoi, telesen de toi hieron Hippo;]
+  [Greek: Autai d', Oupi anassa, peri prulin orchesanto.]
+
+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.
+
+  [Greek: Entha Theei pote neon Amazonides tetuchonto]
+  [Greek: Premnoi hupo ptelees, periosion andrasi thauma.] 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 [Greek: Ampelos], 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][Greek: Me phthoneseis, hoti Bakchos emen philoteta phulassei.]
+  [Greek: Hotti neos genomen, hoti kai philos eimi Luaiou.]
+
+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][Greek: Ede gar Phrugies hupo deiradi kouros athuron]
+  [Greek: Ampelos eexeto neotrephes ernos eroton.]
+
+He speaks of his bathing in the waters, and rising with fresh beauty from
+the stream, like the morning star from the ocean.
+
+  [820][Greek: Paktoloi pore kai su teon selas, ophra phaneie]
+  [Greek: Ampelos antellon, hate phosphoros--]
+  [Greek: Kosmesei seo kallos holon Paktolion hudor.]
+
+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 Nymphaque creatum,
+  Fertur in Ismariis Bacchus amasse 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
+Hecataeus, 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. Agroetas 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]Ampeloessa in Syria, and a nation
+in Lybia called Ampeliotae: [Greek: Ampeliotai de ethnos Libues]. 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. [Greek: Ampelos,
+mechane, kai akra Mukales, egoun orous.] From the words [Greek: egoun
+orous] 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 [Greek: ampelos], 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: [Greek:
+Ampelos--aigialos--Kurenaiois aigialos.] _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]: [Greek: En Didumon
+gualois Mukalesion ENTHEON hudor.] I have mentioned that all fountains were
+esteemed sacred, but especially those which had any praeternatural 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 [Greek:
+Numphe], 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][Greek: Therma Numphan loutra]. The temple of the Nymphae 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 [Greek: Numphas], Nymphas;
+which was undoubtedly so named from its hot springs: [831][Greek:
+Katarrheitai gar hudati--Numphas]: _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 [Greek: Naiades], 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 [Greek: Numpheion], Nymphaeum: 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 Nymphaeum. According to
+Marcellinus, it seems to be at Nymphaeum 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 picea. In his pagis hiatus conspicitur terrae, 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
+qua nullum non animal absumitur. In Athamania was a temple of the Nymphs,
+or [836]Nymphaeum; 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]Nymphaeum. 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][Greek: Ten Ampeliten gen asphaltode, ten en Seleukeiai te
+Pieriai metalleuomenen]. 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]Nymphaeum, 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]Nymphaeum. Pausanias takes notice of a cavern near Platea, which was
+sacred to the Nymphs of Cithaeron: [Greek: Huper de tes koruphes, eph' hei
+ton bomon poiountai, pente pou malista kai deka hupokatabanti stadious
+NYMPHON estin antron Kithaironidon--MANTEUESTHAI de tas Numphas to archaion
+autothi echei logos.] We find that the Nymphs of this place had been of old
+prophetic. Evagrius mentions a splendid building at Antioch called
+Nymphaeum, remarkable [842][Greek: Namaton ploutoi], for the advantage of
+its waters. There was a Nymphaeum at Rome mentioned by Marcellinus.
+[843]Septemzodium celebrem locum, ubi Nymphaeum Marcus condidit Imperator.
+Here were the Thermae Antonianae. 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 Branchidae 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]. [Greek: Ta men hupo tes
+Puthias, e Dodonion, e Klariou, e en Branchidais, e en Ammonos, hupo murion
+te allon theopropon proeiremena, huph' hon epieikos pasa ge katoikisthe,
+tauta men oudeni logoi tithentai.] As colonies went abroad under the
+influence and direction of their tutelary Deities; those Deities were
+styled [Greek: Hegemones], and [Greek: Archegetai]: 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][Greek: Se gar
+poiesato Neleus Hegemonen.] This Goddess is styled [Greek: poluptolis],
+because this office was particularly ascribed to her: and she had many
+places under her patronage. Jupiter accordingly tells her:
+
+  [846][Greek: Tris deka toi ptoliethra, kai ouk hena purgon opasso.]
+
+  Thrice ten fair cities shall your portion be,
+  And many a stately tower.
+
+Apollo likewise was called [Greek: Oiktistes] and [Greek: Archegetes], from
+being the supposed founder of cities; which were generally built in
+consequence of some oracle.
+
+  [847][Greek: Phoiboi d' espomenoi poleas diemetresanto]
+  [Greek: Anthropoi; Phoibos gar aei poliessi philedei]
+  [Greek: Ktizomenais; autos de themeilia Phoibos huphainei.]
+
+  '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 AEtolia, 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][Greek: Oute poleas
+oikizon, oude teichea perieballonto--prin an de para Manteon akousai
+hekasta.] _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 [Greek: pater], 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 Divom est:
+  Ut Neptunus pater, Liber, Saturnus pater, Mars,
+  Janus, Quirinus, pater, omnes dicamur ad unum.
+
+And not only the Gods, but the Hierophantae, 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 Paterae 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 penultima producta. 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 Paterae: sic ministros nuncupant
+    Apollinares Mystici.
+  Fratri, Patrique nomen a Phaebo 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 Phoebicium,
+  Qui Beleni AEdituus,
+  Stirpe satus Druidum,
+  Gentis Armoricae.
+
+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][Greek: Amphi de daiomenois eurun choron estesanto,]
+  [Greek: Kalon Iepaieon', Iepaieona Phoibon]
+  [Greek: Melpomenoi.]
+
+It was originally an Egyptian dance, in honour of Hermes, and practised by
+the Patarae, 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][Greek: Amudis de neoi Orpheos anogei]
+  [Greek: Ekairontes Betarmon enoplion orchesanto,]
+  [Greek: Kai sakea xipheessin hupektupon.]
+
+[Greek: Betarmos] 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 Petauristae, 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, quae valido saliunt excussa petauro:
+  Membraque _per flammas orbesque_ emissa flagrantes,
+  Delphinumque suo per inane imitantia motu,
+  Et viduata volant pennis, et in aere ludunt.
+
+I have shewn, that the Paterae, 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 [Greek: petra],
+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][Greek: Peri gar ton
+Kronion LOPHON agetai ta Olumpia]) was of old termed Petra, as relating to
+oracular influence. Hence Pindar, speaking of Iaemus, 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
+Iaemus a double portion of prophetic knowledge_.
+
+  [863][Greek: Hikonto d' hupseloio Petran]
+    [Greek: Alibatou Kroniou,]
+  [Greek: Enth' hoi opase thesauron]
+    [Greek: Didumon MANTOSYNAS.]
+
+The word [Greek: Elibatos], 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. [Greek: Elibatos] 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][Greek: Leuran Molpidos petran]: and the Pytho at Delphi is by
+Pindar styled Petraessa: [866][Greek: Epei Petraessas elaunon hiket' ek
+Puthonos]. 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 Petrae Macrae, Petrae Cecropiae.
+
+  [868][Greek: Akoue toinun, oistha Kekropias petras,]
+  [Greek: Prosborrhon antron, as Makras kikleskomen.]
+
+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 [Greek: lithos]; 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][Greek: Peri de tou Heliou hoi
+phusikoi phasin, hos lithos kaleitai ho Helios. Kai Anaxagorou genomenon
+Euripiden matheten, Petron eirekenai ton Helion dia ton prokeimenon.]
+
+  [Greek: Ho gar Makarios, k' ouk oneidizo tuchas,]
+  [Greek: Dios pephukos, hos legousi, Tantalos,]
+  [Greek: Koruphes hupertellonta deimainon PETRON,]
+  [Greek: Aeri potaitai, kai tinei tauten diken.]
+
+The same Scholiast quotes a similar passage from the same writer, where the
+Sun is called Petra.
+
+  [872][Greek: Moloimi tan ouranou mesan]
+  [Greek: Chthonos te tetamenan aioremasi petran,]
+    [Greek: Alusesi chruseais pheromenan.]
+
+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 Clazomenae; 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 Iaemus 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 AEgospotamos 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 ea causa colitur
+hodieque modicus quidem (lapis), sed quem in medio terrarum casurum
+Anaxagoras praedixisse 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 [Greek:
+Elibatoi Petrai]; which Elibatos the Greeks derived from [Greek: baino]
+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][Greek: Koroi d' helen]
+[Greek: Atan huperoplon,]
+[Greek: Tan hoi pater huperkremase,]
+[Greek: Karteron autoi lithon]
+[Greek: Ton aei menoinon kephalas balein]
+[Greek: Euphrosunas alatai.]
+
+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]Alcaeus, Aleman, and other writers, his punishment consisted
+in having a stone hanging over his head; which kept him in perpetual fear.
+What is styled [Greek: lithos], was I make no doubt originally Petros;
+which has been misinterpreted a stone. Tantalus is termed by Euripides
+[Greek: akolastos ten glossan], 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]. [Greek: O Tantalos eusebes kai theoseptor en Hiereus, kai
+philanthropiai ta ton theon musteria tois amuetois husteron eipon,
+exeblethe tou hierou katalogou]. 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][Greek: Enioi akouousi ton lithon epi tou heliou--kai
+epeoreisthai autou (Tantalou) ton helion, huph' oi deimatousthai, kai
+kataptessein]. And again, [Greek: Peri de tou heliou hoi phusikoi legousin,
+hos lithos] (it should be [Greek: petra]) [Greek: kaleitai ho helios].
+_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 Petraeus 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 [Greek:
+Petraioi], Petraei. We read of[883] [Greek: Mithras, ho theos ek petras],
+_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 Petra. 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 [Greek: Theoi Petraioi], and [Greek: Patroisi].
+Pindar speaks of Poseidon Petraios;[887] [Greek: Pai Poseidonos Petraiou]:
+under which title Neptune was worshipped by the Thessalians: but the latter
+was the more common title. We meet in Pausanias with Apollo Patroues, and
+with [888][Greek: Zeus Meilichios], and [Greek: Artemis Patroia]; also
+[889]Bacchus [Greek: Patroios], Zeus Patroues, 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 [Greek: theoi Patroioi], 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][Greek: AGLIBOLO KAI MALACHBELO]
+[Greek: PATROOIS THEOIS.]
+
+Cyrus, in his expedition against the Medes, is represented as making vows
+[891][Greek: Hestiai Patroiai, kai Dii Patroioi, kai tois allois Theois].
+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][Greek: Omphaiei peri Petrei]
+  [Greek: Eiseti nepiachoio chorous hidrusato Bakchou].
+
+At Patara, in Lycia, was an oracular temple: and Patrae, in Achaia, had its
+name from divination, for which it was famous. Pausanias mentions the
+temple, and adds, [893][Greek: Pro de tou Hierou tes Demetros esti
+pege--manteion de entautha estin apseudes.] _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], [Greek:
+Ompai]: at the temple of Adorus[896], Adorea. Those made in honour of
+Ham-orus had the name of [897]Homoura, Amora, and Omoritae. Those sacred to
+Peon, the God of light, were called [898]Piones. At Cha-on, which signifies
+the house of the Sun, [899]Cauones, [Greek: Chauones]. From Pur-Ham, and
+Pur-Amon, they were denominated Puramoun, [900][Greek: Puramoun]. 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][Greek: Pitura], Pitura. One of the titles of the Sun was El-Aphas,
+Sol Deus ignis. This El-aphas the Greeks rendered Elaphos, [Greek:
+elaphos]; 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 [Greek:
+elaphebolos], 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 [Greek: Elaphoi], Elaphoi. In Athenaeus we have an account of their
+composition, which consisted of fine meal, and a mixture of sesamum and
+honey. [903][Greek: Elaphos plakous dia staitos kai melitos kai sesamou.]
+
+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, [Greek: bous]; but, in the
+accusative, more truly boun, [Greek: boun]. Hesychius speaks of the Boun,
+and describes it, [Greek: eidos pemmatos kerata echontos]; _a kind of cake,
+with a representation of two horns_. Julius Pollux mentions it after the
+same manner: [Greek: boun, eidos pemmatos kerata echontos]; _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][Greek: Boun ethuse--ek melitos kai alphiton]. _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][Greek: protos boun ethuse:] _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
+[Hebrew: KWNYM], Cunim. The Seventy translate it by a word of the same
+purport, [Greek: Chauonas], Chauonas; of which I have before taken notice:
+[908][Greek: Me aneu ton andron hemon epoiesamen autei Chauonas. ktl.]
+
+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. [Greek: Haide gunaikes
+perithemenai schoinia en tais hodois enkathentai thumiosai ta PITYRA; hotan
+de tis auton aphelkotheisa hupo tinos ton paraporeuomenon koimethei, ten
+plesion oneidizei, hoti ouk exiotai, hosper aute, oute to schoinion autes
+dierrhage]. This is a translation from an Hebrew or Chaldaeic original; and,
+I should think, not quite accurate. What is here rendered [Greek:
+gunaikes], should, I imagine, be [Greek: parthenoi]; 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][Greek: Alla kai thugateras hoi epiphanestatoi
+tou ethnous anierousi parthenous, hais nomos esti, kataporneutheisais polun
+chronon para tei Theoi meta tauta dedosthai pros gamon; ouk apaxiountos tei
+toiautei sunoikein oudenos.] _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: [Greek: Endon Patriken Heorten Phero]. How can [Greek: Heorte
+Patrike] 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][Greek: Boun diachruson himatioi melani bussinoi peribalontes epi
+penthei tes Theou deiknuousin (hoi Aiguptioi)]. _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, [Greek:
+Heorte Patrike] 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 [Greek: aporrhoiai], 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][Greek: O Solon, Solon, Hellenes este paides aei, geron de Hellen ouk
+esti, neoi te psuchas hapantes; oudemian gar en heautois echete palaian
+doxan, oude mathema chronoi polion ouden]. 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][Greek: Enthende egeneto hekastos ton theon, eite d' aei esan pantes,
+hokoioi de tines ta eidea, ouk episteato mechri hou proen te kai chthes,
+hos eipein logoi.] He attributes to Homer, and to Hesiod, the various names
+and distinctions of the Gods, and that endless polytheism which prevailed.
+[919][Greek: Outoi de eisi, hoi poiesantes theogonian Hellesi, kai toisi
+Theoisi tas eponumias dontes, kai timas te kai technas dielontes, kai eidea
+auton semeinantes.] 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 Coelo 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][Greek: Helie pangenetor, panaiole, chruseophenges.]
+
+He was in Thrace esteemed, and worshipped as Bacchus, or Liber. [923]In
+Thracia Solem Liberum haberi, quem illi Sebadium nuncupantes magna
+religione celebrant: eique Deo in colle [924]Zemisso aedes dicata est specie
+rotunda. In short, all the Gods were one, as we learn from the same Orphic
+Poetry:
+
+  [925][Greek: Heis Zeus, heis Aides, heis Helios, heis Dionusos,]
+  [Greek: Heis theos en pantessi.]
+
+Some Deities changed with the season.
+
+  [926][Greek: Eelion de therous, metopores d' habron Iao.]
+
+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][Greek: Ton
+Osirin hoi men Serapin, hoide Dionuson, hoide Ploutona, tines de Dia,
+polloide Pana nenomikasi]. _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 [Greek:
+polutheotes] Gentium, quanta fuit Deorum [Greek: poluonumia]. 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][Greek: Plouton, Persephone, Demeter, Kupris, Erotes,]
+  [Greek: Tritones, Nereus, Tethus kai Kuanochaites,]
+  [Greek: Hermes th', Hephaistos te klutos, Pan, Zeus te, kai Here,]
+  [Greek: Artemis, ed' Hekaergos Apollon, heis Theos estin.]
+
+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 AEgyptus 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][Greek: Pana kalo, krateron Nomion, kosmoio te sumpan,]
+  [Greek: Ouranon, ede thalassan, ide chthona pambasileian,]
+  [Greek: Kai pur athanaton, tade gar mele esti ta Panos.]
+  [Greek: Kosmokrator, auxeta, phaesphore, karpime Paian,]
+  [Greek: Antrochares, barumenis, ALETHES ZEUS HO KERASTES.]
+
+More generally it was conferred upon Jupiter:
+
+  [932][Greek: Zeus estin aither, Zeus de ge, Zeus d' Ouranos;]
+  [Greek: Zeus toi ta panta.]
+
+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][Greek: Poseidoni d' hupereten es ta manteumata
+einai Purkona]. He mentions a verse to the same purpose. [Greek: Sun de te
+Purkon amphipolos klutou Ennosigaiou.] 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] [Greek: Kluthi, Poseidaon]----
+  [Greek: Ouranion, Makaron te Theon pater, ede kai andron.]
+
+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
+[Greek: Herakles], 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][Greek: Astrochiton Herakles, Anax puros, Orchame kosmou,]
+  [Greek: Huia Chronou Lukabanta duodekamenon helisson,]
+  [Greek: Hippeuon helikedon holon polon aithopi diskoi,]
+  [Greek: Kuklon ageis meta kuklon]----
+  [Greek: Ombron ageis pherekarton, ep' euodini de gaiei]
+  [Greek: Eeries eoon ereugetai ardmon eerses.]----
+  [Greek: Belos ep Euphretao, Libus keklemenos Ammon,]
+  [Greek: Apis ephus Neiloios Araps Kronos, Assurios Zeus.]----
+  [Greek: Eite Sarapis ephus Aiguptios, anephalos Zeus,]
+  [Greek: Ei Chronos, ei Phaethon poluonumos, eite su Mithres,]
+  [Greek: EELIOS BABYLONOS, en Helladi DELPHOS APOLLON.]
+
+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. [Greek: Kai gar paida, kai presbuten, kai andra graphousin
+auton.] 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, [Greek:
+Aphroditos:] [938][Greek: pogonian andros ten Theon eschematisthai en
+Kuproi.] The same is mentioned by Servius: [939]Est etiam in Cypro
+simulacrum _barbatae_ Veneris, corpora et veste muliebri, cum sceptro, et
+natura virili, quod [Greek: Aphroditon] vocant. She was also looked upon as
+prior to Zeus, and to most other of the Gods. [940][Greek: Aphrodite ou
+monon Athenas, kai Heras, alla kai DIOS esti presbutera.] 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, Deumque
+  Progenitor, _Genetrixque Deum_; Deus unus et idem.
+
+Synesius speaks of him in nearly the same manner.
+
+  [943][Greek: Su pater, su d' essi meter,]
+  [Greek: Su d' arsen, su de thelus.]
+
+And the like character is given to the antient Deity [Greek: Metis].
+
+  [944][Greek: Arsen men kai thelus ephus, poluonume Meti.]
+
+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][Greek: Zeus arsen geneto, Zeus ambrotos epleto Numphe,]
+  [Greek: Zeus puthmen gaies te kai ouranou asteroentos.]----
+  [Greek: Zeus pontou rhiza, Zeus] [946][Greek: Helios, ede Selene,]
+  [Greek: Zeus Basileus, Zeus autos hapanton archigenethlos]----
+  [Greek: Kai Metis, protos genetor kai Eros poluterpes.]
+  [Greek: Panta gar en Zenos megaloi tade somati keitai.]
+  [Greek: Hen kratos, heis Daimon, genetai megas archos hapanton.]
+
+Whom he meant under the title of Zeus, he explains afterwards in a solemn
+invocation of the God Dionusus.
+
+  [947][Greek: Kekluthi teleporou dines helikaugea kuklon]
+  [Greek: Ouraniais strophalinxi peridromon aien helisson,]
+  [Greek: Aglae ZEU, DIONYSE, pater pontou, pater aies,]
+  [Greek: Helie, pangenetor, panaiole, chruseophenges.]
+
+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 Deum 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 AEthiopes,
+Ariique, priscaque doctrina pollentes AEgyptii, 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 nominarunt:
+Arabes vero eundem Orachal et Adonaeum: alii Lyaeum, Erebinthium, Sabazium;
+Lacedaemonii 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] [Greek: Kata theion delonoti chresmon.] Eusebii Chron. p. 10. See also
+Syncellus.
+
+[4] [Greek: Aiguptous--pros allelous tai rhemati Amoun chresthai.] Isis et
+Osiris. p. 355.
+
+[5] [Greek: Ho de sumbalon tois apo ton aduton heuretheisin apokruphois
+AMMOUENON grammasi sunkeimenois, ha de ouk en pasi gnorima, ten mathesin
+hapanton autos eskese; kai telos epitheis tei pragmateiai ton kat' archas
+muthon kai tas allegorias ekpodon poiesamenos, exenusato ten prothesin.]
+Euseb. Praep. Evang. l. 1. c. 9. p. 32.
+
+[6] He makes it exceed the aera 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 [Greek: Hieron Omanou].
+
+[10] Et Solem et calorem [Hebrew: HMH] 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, Camae, 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. [Greek: Oron eiothasi Kaimin prosagoreuein].
+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 Africa diu cultus. Bochart. Geog. Sac. l. 1. c. 1.
+p. 5.
+
+    [Greek: Ammona Libues ton Dia prosagoreuousi, kai outo timosi; kai gar
+        kai]
+  [Greek: phaistos en tois Lakedaimonikois epiballon phesi,]
+          [Greek: Zeu Libues Ammon, keratephore, kekluthi Manti.]
+                  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, [Greek: Chronou pollou diexelthontos, eputhonta ek tes Aiguptou
+apikomena ta ounomata ta ton theon ton allon, Dionusou de husteron polloi
+eputhonto.] 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 AEgyptiorum [Greek: Kneph] esse
+Phoenicum [Greek: Agathodaimona], vel secundum Mochum, [Greek: Chousora].
+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] [Greek: Chouson men ouden eblapsen ho kronos. Aithiopes gar, hon
+erxen, eti kai nun hupo heauton te kai ton en tei Asiai panton, CHOUSAIOI
+kalountai.] Josephus. Ant. Jud. l. 1. c. 6. Sec. 2.
+
+[24] Euseb. Praep. Evang. l. 1. c. 10. p. 39.
+
+[25] Sanchoniathon apud eundem. Ibid.
+
+See Michaelis Geographia Hebraeor. Extera. p. 2.
+
+[26] [Greek: Ho protos oikesas tein Mestraian choran, etoi Aigupton,
+Mestraim, ebasileusen en autei tei Mestraiai.] Euseb. Chron. p. 17.
+
+[Greek: Mestraim] of the LXX.
+
+Josephus calls the country of Egypt Mestra. [Greek: Ten gar Aigupton
+Mestren, kai Mestraious tous Aiguptious hapantas, hoi tauten oikountes,
+kaloumen.] Ant. Jud. l. 1. c. 6. Sec. 2.
+
+[27] Apud Euseb. Praep. Evan. l. 1. c. 10. p. 36.
+
+Hierapolis of Syria, was called Magog, or rather the city of Magog. It was
+also called Bambyce. Coele (Syria) habet--Bambycen, quae alio nomine
+Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. Sec. 19. p. 266.
+
+[28] Genesis. c. 10. v. 8, 9. Hence called [Greek: Nebrod ho kunegos, kai
+Gigas, Aithiops.]--Chronicon Paschale. P. 28.
+
+[29] [Greek: Proton genesthai Basilea Alopon en Babuloni Chaldaion.] Euseb.
+Chron. p. 5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.
+
+[Greek: En tois astrois tou ouranou etaxan (ton Nebrod), kai kalousin
+Oriona.] Cedrenus. p. 14.
+
+[Greek: Egennethe de kai allos ek tes phules tou Sem (Cham), Chous
+onomasti, ho Aithiops, hostis egennese ton Nebrod, Giganta, ton ten
+Babulonian ktisanta, hon legousin hoi Persai apotheothenta, kai genomenon
+en tois astrois tou ouranou, hontina kalousin Oriona.] Chronicon Paschale.
+p. 36.
+
+[30] Homer. Odyss. l. [Lambda] 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. Oedipus. act 2. v. 436.
+
+[38] Sylvae. l. 1. carm. 2. v. 226.
+
+Dionysius of the Indian Camaritae:
+
+  [Greek: Zomata, kai Nebridas epi stethessi balontes,]
+  [Greek: Euoi Bakche legontes.] V. 703.
+
+At the rites of Osiris, [Greek: Kai gar nebridas perikathaptontai (hoi
+Aiguptioi) kai thursous phorousi ktl.] Plutarch Isis et Osir. p. 364.
+
+[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit
+Atticas--Nebridarum familiam pellicula cohonestavit hinnulea.
+
+[40] Nimrod built Babylon; which is said to have been the work of Belus.
+[Greek: Babulon'--eiretai d' upo Belou]. Etymologicum Magnum.
+
+Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l.
+23.
+
+Here was a temple, styled the temple of Belus.
+
+[41] Eusebius. Praep. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.
+
+[42] See also the Phaedrus of Plato: [Greek: Ekousa toinun peri Naukratin
+tes Aiguptou ktl.]
+
+[43] Anthologia. l. 1. 91. l. 1. 29.
+
+[44] Eusebius. Praep. 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 Achaemenias urbes pater Orchamus; isque
+  Septimus a prisci numeratur origine Beli.
+                  Ovid. Metamorph. l. 4. v. 212.
+
+[48] Eusebii Praep. Evang. l. 1. c. 10. p. 36.
+
+[49] Gruter. v. 1. 37. n. 4, 5, 6.
+
+[50] Damascius apud Photium. c. 242.
+
+[51] [Greek: Aloros], Alorus, the first king who reigned. Syncellus. p. 18.
+
+[Greek: Halia], Halia, was a festival at Rhodes in honour of the Sun, to
+whom that Island was sacred. [Greek: Rhodioi ta Halia timosin.] Athenaeus.
+l. 13. p. 561. The first inhabitants were styled Heliadae. Diodorus Sic. l.
+5. p. 327. And they called the chief temple of the Deity [Greek: Halion],
+Halion. Eustath. ad Hom. Odyss. [Zeta]. 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.
+
+Caelitum 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 Camoena was rendered
+Casmoena.
+
+[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. [Greek: Hupokeintai de tei akropolei hoi te limenes, kai
+ho KOTHON.]--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 [Greek: Aithops]:
+
+[Greek: Hippeuon helikedon holon polon AITHOPI DISKOI.] Nonnus. l. 40. v.
+371.
+
+[Greek: Aithiopaida Dionuson. Anakreon. alloi ton oinon. alloi ten
+Artemin.] Hesychius. Altered to [Greek: Aithopa paida] by Albertus.
+
+[65] The Egyptian Theology abounded with personages formed from these
+emanations, who, according to Psellus, were called Eons, [Greek: Zones],
+[Greek: Azones]. 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. [Omicron]. v. 690. [Greek: Ho enthermos, kai purodes.]
+Hesychius.
+
+[69] [Greek: Eth kardia.] 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] Athenagorae Legatio. p. 293.
+
+Proserpine ([Greek: Kora]) was also called Athela, ibid.
+
+[74] Apollonius Rhodius. l. 3. v. 52.
+
+[75] Homer. Iliad. [Kappa]. v. 37.
+
+[76] Homer. Iliad. [Psi]. v. 94.
+
+[77] Homer. Odyss. [Xi]. 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 Hephaestia.
+
+[80] Universa vero gens (AEthiopum) AEtheria 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 Lycia comitantur ab alta.
+  Or, Clarus et Ethemon. AEneis. 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] [Greek: Ada, hedone; kai hupo Babulonion he Era.] 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, [Greek: ten katastikton tois astrois tiaran.]
+Julian. Orat. 5. p. 179.
+
+[97] Podalia, Choma, praefluente Adesa. Plin. l. 5. c. 17.
+
+It was compounded, also, Az-On. Hence [Greek: Azones] 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] [Greek: Ten MONADA tous andras onomazein Apollona.] 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 Palaestina. 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 Oeta. 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
+[Greek: Assoros], and [Greek: Assoron]. 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.
+
+  [Greek: Asioi en leimoni Kauestriou amphi reethra.] Homer. Iliad. [Beta].
+      v. 461.
+
+Of these parts see Strabo. l. 13. p. 932.
+
+[107] [Greek: Hierapolis--thermon udaton pollon plethousa, apo tou hiera
+polla echein.] Stephanus Byzant.
+
+[108] [Greek: Hierapolis, hopou ta therma hudata, kai to Ploutonion, ampho
+paradoxologian tina echonta.] Strabo. l. 13. p. 933.
+
+[109] Damascius apud Photium in Vita Isidor. c. 242.
+
+[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.
+
+[Greek: Acharaka, en ei to Ploutonion, echon kai alsos poluteles, kai neon
+Ploutonos te kai Heras kan to CHARONION antron huperkeimenon tou alsous,
+thaumaston tei phusei.] 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 praeter hominem caeteris animantibus: nonnunquam et
+homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii
+Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same:
+[Greek: Thumbria, par' hen Aornon esti spelaion hieron, CHARONION
+legomenon, olethrious echon apophoras.] l. 14. p. 943.
+
+[112] [Greek: Hapanta men oun ta ton Person hiera kai Medoi kai Armenioi
+tetimekasi; ta de tes Anaitidos diapherontos Armenioi.] 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. [Greek: Peri
+Arbela de esti kai Demetrias polis, eith' he tou naphtha pege, kai to pura,
+kai to tes Anaias,] (or [Greek: Anaitidos]) [Greek: hieron]. 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] [Greek: Esti kai Alesion pedion tes Epeirou, hina pegnutai halas.]
+Stephanus Byzantinus.
+
+[116] Pausanias. l. 8. p. 618.
+
+[117] Athanasius, who was of Egypt, speaks of the veneration paid to
+fountains and waters. [Greek: Alloi potamous kai krenas, kai panton malista
+Aiguptioi to hudor protetimekasi, kai theous anagoreuousi.] Oratio contra
+Gentes. p. 2. Edit. Commelin.
+
+[118] It was an obsolete term, but to be traced in its derivatives. From
+Ees-El came [Greek: Asulon], 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 [Greek: Lousa]. Pausanias says, [Greek: hudor
+psuchrotaton parechetai potamon.] 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, quae nunc Callirrhoe dicitur, ubi
+aquae calidae in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.
+
+[Greek: Herodes tois kata Kallirrhoen thermois ekechreto.] Josephus de B.
+J. l. 1. c. 33.
+
+Alesa, urbs et fons Siciliae. 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. [Greek: En de kai Ioannes baptizon en Ainon engus
+Saleim;] 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. Sec. 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 [Greek: azomai], veneror; [Greek: azo, xeraino]; [Greek:
+azaleon, thermon]; [Greek: aza, asbolos]; [Greek: azopes, ai xerai ek tes
+theorias]. Hesychius.
+
+[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vita
+Pythagorae.
+
+[Greek: Zan Kronou]. Lactantii Div. Institut. l. 1. c. 11. p. 53.
+
+[Greek: Zan, Zeus]. Hesychius.
+
+[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1.
+v. 11. Solis Fons.
+
+[138] Relandi Palaestina. 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.
+
+[Greek: Zana, Zona, Xoana;] 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 gratia, 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 [Hebrew: SHND], saevire. De Idol. l. 1. c.
+22. p. 168.
+
+[147] Macrobii Saturn. l. 3. c. 8. p. 282.
+
+Hence, perhaps, came [Greek: zoein] and [Greek: zen] to live: and [Greek:
+zoon], animal: and hence the title of Apollo [Greek: Zenodoter].
+
+[148] Tertullian. Apolog. c. 24.
+
+[149] [Greek: Dousare] (lege [Greek: Dousares]) [Greek: skopelos kai
+koruphe hupselotate Arabias; eiretai d' apo tou Dousarou. Theos de houtos
+para Arapsi kai Dacharenois timomenos.] Stephanus Byz.
+
+[Greek: Dous], Dous, is the same as Deus. [Greek: Dous-Ares], Deus Sol.
+
+[150] [Greek: Dusoron kaleomenon ouros]. Herod. l. 5. c. 17.
+
+[151] Agathias. l. 2. p. 62.
+
+[152] [Greek: To onoma touto Thrakon he Bendis; houto kai Thrakos theologou
+meta ton pollon tes Selenes onomaton kai ten Bendin eis ten theon
+anapempsantos].
+
+  [Greek: Ploutone te, kai Euphrosune, Bendis te krataia].
+    Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.
+
+[153] Plutarch. in Artaxerxe. p. 1012.
+
+[154] Virgil. AEneis. l. 3. v. 80.
+
+Majorum enim haec erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex:
+unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.
+
+[155] [Greek: Hoi d' Hiereis to palaion men dunastai tines esan.] 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. [Greek: En ho Hiereus kurios ton panton.] Strabo. l.
+12. p. 838.
+
+[157] Etymologicum Magnum.
+
+[Greek: Kunades Poseidon Atheneisin etimato.] Hesychius.
+
+[158] Genesis. c. 14. v. 19. [Hebrew: AL `LYWN QNH SHMYM].
+
+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.
+
+[Greek: Parakeitai tei eremoi Arabiai he Chaldaia chora.] 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 [Greek: Sonches] 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.
+
+Pataecion 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 Asampatae; a nation upon the Maeotis. 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 [Hebrew: AWR] of the Chaldeans.
+
+[174] Proclus in Timaeum. 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. Lucae Viecampii Hist. Mission. Evangel. in
+India, 1747. c. 10. Sec.. 3. p. 57.
+
+[175] Eubebius. Praep. 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. AEneid. l. 1.
+
+[177] Theoph. ad Antolycum. l. 3. p. 399. [Greek: Me ginoskontes, mete tis
+estin ho Kronos, mete tis estin ho Belos.] 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 [Greek: Kranaia],
+Cranaea. 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 [Greek: Oupis]. Palaephatus. 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 [Greek: Ouraion].
+
+[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 ortae sunt opiniones, et sententiae; 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. AElian. l. 10. c. 31. of
+the Asp.
+
+Herodotus. l. 2. c. 74.
+
+[189] 1 Samuel. c. 28. v. 7. [Hebrew: B`LT AWB].
+
+[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, [Greek: Baitulos]. l. 1.; and, in another part,
+Abadir Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur
+devorasse pro Jove, quem Graeci [Greek: Baitulon] 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 Natura 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:
+
+[Greek: Opi anassa, pura prothuros, pur pro ton thuron]. Hesychius.
+
+[Greek: Ten Artemin Thrakes Bendeian, Kretes de Diktunan, Lakedaimonioi de
+Oupin (kalousi.)] Palaephatus. c. 32. p. 78.
+
+[194] Callimachus. Hymn to Diana. v. 204.
+
+[195] Sidonius Apollinaris. Carm. 9. v. 190.
+
+[196] [Greek: Ainon engus tou Saleim]. Eusebius de locorum nominibus in
+sacra Script. Ain On, tons solis. Salim is not from Salem, peace; but from
+Sal, the Sun, the Sol of the Latines. Salim, Aquae solis; also Aquae salsae.
+
+[197] St. John. c. 3. v. 23.
+
+[198] Pythagoras used to swear by [Greek: tetraktun pagan aennaou phuseos].
+See Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2.
+c. 1. p. 135.
+
+[Greek: Kai pege pegon, kai pegon peiras hapason]. 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 daemons; 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, quae praebet aquas, Dea grata Camoenis. 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] [Greek: Nason Sikelan]. Theocritus. Idyll. 1. v. 124.
+
+  [Greek: Gunaika te thesato mazon]. Homer II. [Omega]. v. 58.
+
+[Greek: Skuthen es oimon, abaton eis eremian]. AEschyl. 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, Barptolemaeus, &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 Elissa Tyria, quam quidam Dido autumant. Velleius Paterculus. l. 1.
+
+Elisa, quamdiu Carthago invicta fuit, pro Dea 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, [Greek: oikos kuriou], or [Greek: kuriake]; as a feminine, answering
+to the house of our Lady. [Greek: Apo orous Sarabatha]. Epiphanius de vitis
+Prophetar. p. 248. See Relandi Palaestina. 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-Amae (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 [Greek: Kureskarta] the city of Kuros, the Sun. Stephanus Byzant.
+Manakarta, [Greek: Dadokarta, Zadrakarta]. See Bochart. notae 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 [Greek: Athena] 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 [Greek:
+Athene], after the Ionian manner. [Greek: Tes poleos (Saiton) Theos
+archegos estin, Aiguptisti men t' ounoma Neith, Hellenisti de, hos ho
+ekeinon logos, Athena]. Plato in Timaeo. 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 [Greek: Segor]
+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, [Hebrew: HWSH`], Hoshea, is in
+Joshua. c. 1. v. 1. [Hebrew: YHWSH`] Jehoshua: and in the Acts, c. 7. v.
+45. Jesus, [Greek: Iesous]. 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, [Greek: Beelzeboul], 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: [Greek: Hellenes de eis Hephaiston
+metalambanousi ton Phtha.] 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 [Greek: Emepha]; by Iamblichus, [Greek: Emeph. Kat' allen
+de taxin prostattei theon Emeph]. Sect. 8. c. 3. p. 158.
+
+Hemeph was properly Ham-Apha, the God of fire.
+
+It was also rendered Camephis, [Greek: Kamephis], and [Greek: Kamephe],
+from Cam-Apha. Stobaeus from Hermes.
+
+By Asclepiades, [Greek: Kamephis], or [Greek: Kmephis]. [Greek: Kamephin
+ton helion einai phesin auton ton depou ton noun ton noetoun]. Apud
+Damascium in vita Isidori. Photius.
+
+[221] Iamblichus. Sect. 8. c. 3. p. 159.
+
+Hence [Greek: hapto], incendo: also Aptha, an inflammation, a fiery
+eruption.
+
+[Greek: Aphtha, he en stomati helkosis]. Hesychius.
+
+[Greek: Aphtha, legetai exanthematon eidos kl.] 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 [Greek: Aphneios], as some read it.
+
+In like manner [Greek: Aphthala kai Aphthaia, Hekate]. Stephanas
+Byzantinus.
+
+[227] Caelius Rhodig. l. 8. c. l6. [Greek: Aphetor, ho en tois Delphois
+theos]. Auctor Antiquus apud Lilium Gyraldum. Syntag. 7.
+
+[228] These towers were oracular temples; and Hesychius expressly says,
+[Greek: Aphetoreia, manteia. Aphetoros, propheteuontos]. Hesychius. [Greek:
+Aphetoros Apollonos]. Iliad. l. [Alpha]. v. 404. [Greek: Propheteuontos kai
+manteuomenou]. Schol. ibid.
+
+[229] See Hoffman. Lexic.
+
+[230] Plutarch. Numa. vol. 1. p. 68. [Greek: Hudor hieron apodeixai tais
+Hestiaisi parthenois].
+
+  Nec tu aliud Vestam, quam vivam intellige flammam.
+                  Ovid. Fasti. l. 6. v. 291.
+
+[231] [Greek: Phratoras, tous tes autes metechontas Phratrias, sungeneis.]
+Hesychius.
+
+[Greek: Apatouria, heorte Atheneisin.] Hesychius. Apaturia is compounded of
+Apatour, a fire-tower. Phrator is a metathesis for Phar-Tor, from Phur,
+ignis. So Praetor and Praetorium 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. [Alpha]. 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 Hestiaeotis. Strabo. l. 9. p. 668.
+
+  [Greek: Pai Rheas, ha ge Prutaneia lelonchas, Hestia.]
+                  Pindar. Nem. Ode 11. v. 1.
+
+[236] Philo apud Eusch. Praep. Evang. l. 1. c. 10.
+
+Arabibus Sol Talos, [Greek: Talos], 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. Syriae. p. 5. Syria Scham appellata. Dividitur Syria in
+quinque praefecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.
+_Syriae_, 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. [Greek: Suros gar
+ho helios], the same as [Greek: Seirios]. Persae [Greek: Sure] Deum vocant.
+Lilius Gyraldus. Syntag. 1. p. 5. [Greek: Suria thea], i.e. Dea Coelestis.
+Syria is called at this day Souristan. Souris from Sehor, Sol, [Greek:
+Seirios] 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 Coelestis, or Coelorum: which El Samen was changed by the
+Romans to AElia Zamana.
+
+[243] [Greek: Histeon de hoi Chaldaios apo tou Sem katagontai, ex hou kai
+ho Abraam]. Syncelli Chronograph, p. 98.
+
+[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.
+
+[245] [Greek: Ek tes phules tou Sem Chous onomati, ho Aithiops]. Chron.
+Paschal. p. 36.
+
+[246] [Greek: Heteros de huios tou Sem--onomati Mestraeim]. Theophilus ad
+Autolyc. l. 2. p. 370.
+
+[247] Alii Shemi filium faciunt Canaanem. Relandi Palaestina. 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,
+Samanaei, Samonacodoma.
+
+[249] Orphic. Hymn. 33.
+
+[250] Orphic. Hymn. 7. So [Greek: Elthe Makar], to Hercules, and to Pan.
+[Greek: Kluthi Makar], to Dionusus. Also, [Greek: Makar Nereus. Kluthi,
+Makar, Phonon], to Corybas the Sun.
+
+[251]
+
+  [Greek: Melpon d' hoploteron Makaron genesin te, krisin te].
+                  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.
+
+[Greek: To Turkaion oros, kai Makaria]. Diodorus Sic. l. 3. p. 173.
+
+[253] Cyprus was called [Greek: Makaria], with a town of the same name.
+Ptolem.
+
+Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,
+AEthiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.
+2. c. 7. p. 209.
+
+[Greek: Hosson Lesbos ano Makaros edos entos eergei]. Homer. Iliad.
+[Omega]. 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. [Greek: Makariai]. Steph. Byzant.
+
+[Greek: Makar], 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. [Greek: Makar ho Krinakou]. Schol. in Homer.
+Iliad. [Omega]. v. 544.
+
+[257] [Greek: Hoi Sannoi, hous proteron elegon Makronas.] Strabo. l. 12.
+
+Sanni, [Greek: Sannoi], means Heliadae, the same as Macarones. [Greek:
+Makrones], near Colchis, [Greek: hoi nun Sannoi]. Stephanus Byzant.
+
+[258] The same as the Cadmeum. [Greek: Makaron nesos, he akropolis ton en
+Boiotiai Thebon to palaion, hos ho Parmenides]. Suidas.
+
+Diodorus Siculus. l. 5. p. 347. [Greek: Makaron nesoi], near Britain and
+Thule. Scholia in Lycophron. v. 1200.
+
+  [Greek: Haid' eisin Makaron nesoi, tothi per ton ariston]
+  [Greek: Zena, Theon basilea, Rhee teke toid' eni choroi].
+
+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. [Greek: Entha prosborrhous petras Makras
+kalousi ges anaktes Atthidos]. 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
+
+  [Greek: Kekropos es Antra, kai Makras petrerepheis].
+
+[263] [Greek: Diabasi de ton Kephisson bomos estin archaios Meilichiou
+Dios]. 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 [Greek: anaktotelestai].
+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. [Greek: Autika de logos elthen
+es tous pollous Geruonou tou Chrusaorou einai men ton nekron--ktl--kai
+cheimarrhon te potamon Okeanon ekaloun].
+
+See Cicero de Nat. Deor. l. 3. of Anaces, [Greek: Anaktes. Tous Dios
+kourous Anakas hoi Athenaioi prosegoreusan]. 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. [Hebrew: SRNY]. 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 [Greek: drumos]. Reland. Palaestina. 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. [Greek: Ho Saron--he apo
+tou orous Thabor epi ten Tiberiada limnen chora].
+
+[284] Plin. l. 4. c. 8.
+
+[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in
+Themistoclem.
+
+[286] [Greek: Saronia, Artemis; Achaioi]. Hesych. She was, by the Persians,
+named Sar-Ait. [Greek: Saretis, Artemis; hoi Persai]. ibidem.
+
+[287] Pausanias. l. 2. p. 189.
+
+[288] Pausanias. l. 2. p. 181.
+
+[289] Callimachus calls the island Asterie [Greek: kakon saron. Asterie,
+pontoio kakon saron]. This, by the Scholiast, is interpreted [Greek:
+kaluntron;] but it certainly means a Rock. Hymn. in Delon. v. 225.
+
+[290] [Greek: Saronides petrai, e hai dia palaioteta kechenuiai drues].
+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 Praep. 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 AEthiopica. l. 4. p. 174.
+
+[298] Achor, [Greek: theos apomuios]. Clement. Alexandr. Cohortatio. p. 33.
+
+[299] Lucan. l. 8. v. 475.
+
+[300] [Greek: Kai gar ton Osirin Hellanikos Usirin eireken akekoenai apo
+ton Hiereon legomenon.] Plutarch. Isis et Osiris. vol. 1. p. 364.
+
+[301] Eusebius. Praep. Evang. l. 1. c. 10. p. 39.
+
+[302] Annum quoque vetustissimi Graecorum [Greek: lukabanta] appellant
+[Greek: ton apo tou LYKOU]; 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. [Greek: He Leto eis Delon elthe metaballousa eis lukon].
+Scholia in Dionys. v. 525.
+
+People are said to have been led to Parnassus by the howling of wolves;
+[Greek: Lukon orugais]. 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 [Greek: Apollonos hieron Lukiou].
+
+[304] Pausanias above: also, Apollo [Greek: Lukaios], and [Greek: Lukeios].
+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] [Greek: Hoi Delphoi to proton Lukoreis ekalounto]. 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] [Greek: Lukoreia, polis Delphidos, en hei timaitai ho Apollon].
+Etymolog. Magnum.
+
+These places were so named from the Sun, or Apollo, styled not only [Greek:
+Lukos], but [Greek: Lukoreus] and [Greek: Lukoreios]: 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.
+
+[Greek: Huionos Phoiboio Lukoreioio Kaphauros]. Apollon. l. 4. v. 1489.
+
+[Greek: Lukoreioio, anti tou Delphikou]. Scholia. ibid. It properly
+signified _Solaris_.
+
+[311] Virgil. AEneid. 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 [Greek: Ton gar helion hoi Persai Kuron legousin;] Hence
+[Greek: Kuros, archon, basileus], ibid. also [Greek: Kuros, exousia].
+
+[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.
+
+[316]
+
+  Quid tibi cum Cyrrha? quid cum Permessidos unda?
+                  Martial. l. 1. epigram. 77. v. 11.
+
+  Phocaicas Amphissa manus, scopulosaque Cyrrha.
+                  Lucan. l. 3. v. 172.
+
+[Greek: Kirrhan, epineion Delphon]. Pausan. l. 10. p. 817.
+
+[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam
+adferente; quae 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 [Greek: Theos apomuios], 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]
+
+  [Greek: Hoid' oupo Kures peges edunanto pelassai]
+  [Greek: Doriees, pukinen de napais Azeilin enaion.]
+                  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
+amoenitatem loci, et propter _fontium_ ubertatem occupavere. l. 13. c. 7.
+
+[323] Conformably to what I say, Ekron is rendered [Greek: Akkaron] 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.
+
+[Greek: Ou zetesousi Muian theon Akkaron.] Gregory Nazianz. Editio Etonens.
+1610. Pars secunda cont. Julianum. p. 102.
+
+In Italy this God was styled by the Campanians, [Greek: Herakles Apomuios.]
+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:
+
+  [Greek: Huptia d' oimoxeis Ephesos klaiousa par' ochthais,]
+  [Greek: Kai Neon zetousa ton ouketi naietaonta.]
+
+There is a third upon Serapis and his temple in Egypt;
+
+  [Greek: Kai su Serapi lithous argous epikeimene pollous,]
+  [Greek: Keise ptoma megiston en Aiguptoi tritalainei.]
+
+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 Hebraea Extera
+of the learned Michaelis. p. 227.
+
+[326] Stephanus Byzant.
+
+[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.
+
+[328] Heliodori AEthiopica. l. 4. p. 175.
+
+[329] Heliodori AEthiopica. l. 10. p. 472.
+
+[330] Diodorus Siculus. l. 5. p. 327.
+
+[331] Apollonius Rhod. of the Heliadae. 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 [Greek:
+ochos]. Theseus says to Adrastus:
+
+  [Greek: Ek tou d' elauneis hepta pros Thebas Ochous.] Supplices. v. 131.
+
+[337] From Uc and Uch came the word euge: also [Greek: euche, euchomai,
+euchole], of the Greeks. Callimachus abounds with antient Amonian terms. He
+bids the young women of Argos to receive the Goddess Minerva,
+
+  [Greek: Sun t' euagoriai, sun t' eugmasi, sun t' alalugais.]
+                  Lavacr. Palladis. v. 139.
+
+From Uc-El came Euclea Sacra, and [Greek: Euklos Zeus. Eukleia, Artemis].
+
+[Greek: Euklos, Dios hiereus, en Megarois kai en Korinthoi]. Hesychius, so
+amended by Albertus and Hemsterhusius.
+
+[338] Iliad [Alpha]. v. 69.
+
+[339] Iliad. [Zeta]. v. 76.
+
+[340] Iliad. [Rho]. v. 307.
+
+[341] Iliad. [Omicron]. v. 282.
+
+[342] Iliad. [Eta]. v. 221. It occurs in other places:
+
+  [Greek: Leussei, hopos och' arista met' amphoteroisi genetai.]
+                  Iliad. [Gamma]. v. 110.
+
+  [Greek: Tis t' ar ton och' aristos een. su moi ennepe, Mousa.]
+                  Iliad. [Beta]. v. 76l.
+
+Also Odyss. [Theta]. v.123. and [Omega]. v. 428.
+
+[343] In the Hymn to Silenus, that God is called [Greek: Silenon och'
+ariste.] And in the poem de Lapidibus, the Poet, speaking of heroic
+persons, mentions their reception in heaven:
+
+                  [Greek: Amometoi Dios oikoi]
+  [Greek: Chairontas dexanto theegeneon och' aristous.]
+          Hymn 35. v. 2. and [Greek: peri Lithon.] Proem. v. 14.
+
+[344] Genesis. c. 45. v. 21.
+
+[345] Josephus. Antiq. Jud. l. 8. c. 6.
+
+[346] See Relandi Palaestina. vol. 1. c. 41. p. 265.
+
+[347] Plin. l. 8. c. 46.
+
+[348] Plin. l. 5. c. 9.
+
+[349]
+
+  [Greek: Eurutate phiale tis iaspidos ektomos akres.]
+    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 Haeres. l. 2. tom. 2. p. 719.
+
+[353] See the learned Professor Michaelis in his Geographia Extera Hebraeor.
+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
+[Greek: Iasonos ploun ton eis Aian]. l. 1. p. 38. And Apollonius styles the
+country of Colchis Aia.
+
+  [Greek: Aia gemen eti nun menei empedon, huionoi te]
+  [Greek: Ton d' andron, hous hostge kathistato naiemen Aian]. 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
+Lapithae, and the son of Phoroneus; and placed near mount Olympus.
+
+  [Greek: --Hon ebasileuse Koronos. ho phoroneos]. 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--[Greek: aphikomenoi tines
+apo tou OROUS Kalamonos]--in epistola ad Calosyrium.
+
+[361] 1 Kings. c. 15. v. 27.
+
+[362] In Canaan was a well known region called Palaestine.
+
+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 [Greek: kat' exochen].
+
+[367] [Greek: Baithel, oikos Theou]. Hesychius.
+
+[Greek: Baithel, theois naos]. Suidas.
+
+[368] Elisa, called Eliza, Elesa, Eleasa, [Greek: Eleasa]. 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] [Greek: Tauta men oun Eratosthenes historeken; ten de megalen machen
+pros Dareion ouk en Arbelois--alla en Gaugamelois genesthai sunepesen;
+semainein de phasin oikon Kamelou ten dialekton.] Plutarch. vita Alexand.
+vol. 1. p. 683.
+
+Strabo says the same. [Greek: Esti men oun topos episemos houtos, kai t'
+ounoma; methermeneuthen gar esti Kamelou oikos.] l. 16. p. 1072.
+
+[374] [Greek: Hoi men ta pleista sungrapsantes legousin, hoti hexakosious
+stadious apechei, hoide ta elachista, hoti es pentakosious].
+
+[Greek: Alla en Gaugamelois gar genesthai ten machen pros toi potamoi
+Boumadoi legei Ptolemaios kai Aristoboulos; polis de ouk en ta Gaugamela,
+alla kome megale, oude onomastos ho choros, oude eis akoen hedu to onoma].
+
+Arrian. Expedit. Alex. l. 6. p. 247.
+
+[375] Strabo. l. 16. p. 1072.
+
+[376] Strabo acknowledges the failure of his countrymen in this
+respect.--[Greek: Polla men oun kai me onta legousin hoi Archaioi
+Sungrapheis, suntethrammenoi toi pseudei dia tes muthologias.] 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
+[Hebrew: AWR], the title of the Deity: from whence was derived [Greek:
+hieros] of the Greeks. The seventy, according to some of their best copies,
+have rendered Beth Arbel [Greek: oikon Iero-Baal], 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. Sec.
+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. AEneid. v. 558.
+
+[383] Plutarch in Numa. 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. [Greek: Herakles].
+
+[390] Herodotus. l. 2. c. 124.
+
+[391] Geog. Nubiensis. p. 17.
+
+Michaelis Geog. Hebraeorum 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] [Greek: Selloi, hoi Dodonaioi]. Steph. Byzantinus.
+
+                  [Greek: amphi de Selloi]
+  [Greek: Soi naious' hupophetai]. Homer. Iliad. [Pi]. v. 234.
+
+[397] Pausanias. l. 2. p. l66.
+
+[398] It is called Chau-On, [Greek: Chauon], by Steph. Byzantinus, from
+Ctesias. [Greek: Chauon, chora tes Medias. Ktesias en protoi Persikon].
+Chau-On is [Greek: oikos heliou], 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. [gamma]. v. 366.
+
+Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c.
+4.
+
+[405] Apollonius Rhodius styles it Cutais: [Greek: Kutaidos ethea gaies].
+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 [Greek: theos muiagros], that were practised
+in Cyrene. Clement. Cohort. p. 33.
+
+In Pontus was a river Acheron. [Greek: Eitha de kai prochoai potamou
+Acherontos easin]. Apollon. Argonaut. l. 2. v. 745. also [Greek: akra
+Acherousia.] The like to be found near Cuma in Campania: and a story of
+Hercules driving away flies there also. [Greek: Rhomaioi de apomuioi
+Heraklei (thuousi)]. 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 Rustica non Novella, sed Covella legitur. Covella autem Coelestis,
+sive Urania interpretatur.
+
+[409] Ennii Annal. l. 1.
+
+[410] The Persians worshipped Coelus; which is alluded to by Herodotus,
+when he says, that they sacrificed upon eminences: [Greek: Ton kuklon panta
+tou Ouranou Dia kaleontes]. l. 1. c. 131. To the same purpose Euripides;
+
+  [Greek: Horas ton hupsou ton d' apeiron' aithera,]
+  [Greek: Ton gen perix echonth' hugrais en ankulais?]
+  [Greek: Touton nomize Zena, ton d' hegou Dia.]
+
+Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.
+
+Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Natura
+Deor. l. 1.
+
+[411] [Greek: All' Athenaioi men Keleon, kai Meganeiran hidruntai Theous.]
+Athenag. Legat. p. 290.
+
+[412] Abulfeda. Tabula Syriae. p. 5.
+
+Nassir Ettusaeus. p. 93. apud Geog. vet.
+
+[413] The city Argos was in like manner called [Greek: Koilon. Pollakis to;
+Argos Koilon phesi, kathaper en Epigonois. To KOILON Argos ouk et'
+oikesont' eti.--eti kai en Thamura, Argei Koiloi.] Scholia in Sophoc.
+Oedipum Colon.
+
+[414] Iliad. [Beta]. v. 615.
+
+[415] Strabo. l. 8. p. 529.
+
+[416] Strabo. l. 8. p. 534.
+
+[417] Janus Gulielmus Laurenbergius, Antiquarius.
+
+[418] [Greek: Phainoiato an eontes hoi ton Dorieon hegemones Aiguptioi
+ithagenees]. Herod. l. 6. c. 54.
+
+Of their original and history I shall hereafter give a full account.
+
+[419] [Greek: Hoposa de aidousin en toi Prutaneioi, phone men esti auton he
+Dorios]. 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: [Greek: Es ton Kaiadan, houper tous
+kakourgous emballein eiotheisan (hoi Lakedaimonioi.)] l. 1. c. 134.
+
+It is expressed [Greek: Keadas] 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. AEn. l. 8. v. 193.
+
+[424] Strabo. l. 8. p. 564.
+
+[425] Iliad. l. 1. v. 266.
+
+[426] Iliad. [Beta]. v. 581.
+
+Odyss. [Delta]. v. 1. [Greek: Hoid' ixon KOILEN Lakedaimona KETOESSAN.]
+
+[427] Strabo says as much: [Greek: Hoide, hoti hoi apo ton seismon rochmos
+Kaietoi legontai.] l. 8. p. 564.
+
+[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.
+
+[429] Strabo. l. 5. p. 356.
+
+[430] [Greek: Katade phormias tes Italias Aieten ton nun Kaieten
+prosagoreuomenon.] l. 4. p. 259.
+
+Virgil, to give an air of truth to his narration, makes Caieta the nurse of
+AEneas.
+
+According to Strabo it was sometimes expressed Cai Atta; and gave name to
+the bay below.--[Greek: Kai ton metaxu kolpon ekeinoi Kaiattan onomasan].
+l. 5. p. 3?6.
+
+[431] Scholia Eustathij in Dionysij [Greek: periegesin]. v. 239. and Steph.
+Byzantinus. [Greek: Aiguptos].
+
+[432] [Greek: Chasma de gennethen--edexato ton potamon--eita exerrhexen eis
+ten epiphaneian kata Larumnan tes Lokridos ten ano--Kaleitai d' ho topos
+Ankoe ktl.] 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 speluncae, or spelunca fontis, according as it was adapted.
+
+[433] 1 Corinthians, c. 15. v.47, 48.
+
+[434] Cluverii Germaniae 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. Sec. 4.
+
+[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.
+
+Pior Monachus AEgyptiacus. 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. Vitae 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: Quaestiones Graecae. 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, [Greek: taphoi ton Iphimedeias
+kai Aloeos paidon;] 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 AEgyptiacum. 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 [Greek: Barbaroi], makes use of the
+very expression: [Greek: Polle men he Hellas, ephe, o Kebes, en ei eneisi
+pou agathoi andres, polla de kai ta ton barbaron gene.] In Phaedone. p. 96.
+
+[452] Kircher. Prodromus Copticus. p. 300 and p. 293.
+
+[453] Kircher. Prod. p. 293.
+
+[454] Sanchoniathon apud Euseb. Praep. 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. AEneid. 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 Praenestis dubias, O Cynthia, _sortes_?
+    Quid petis AEaei moenia Telegoni? l. 2. eleg. 32. v. 3.
+
+What in the book of Hester is styled Purim, the seventy render, c. 9. v.
+29. [Greek: phrourai]. The days of Purim were styled [Greek: phrourai--Tei
+dialektoi auton kalountai phrourai.] so in c. 10. The additamenta Graeca
+mention--[Greek: ten prokeimenen epistolen ton phrourai], instead of
+[Greek: phourai] and [Greek: Pourai]: from P'Ur and Ph'Ur, ignis.
+
+[465] Herodotus. l. 2. c. 4. and l. 2. c. 52.
+
+[Greek: Epeita de Chronou Pollou dielthontos eputhonto (hoi Hellenes) ek
+tes Aiguptou apikomena ta ounomata ton Theon].
+
+[466] So [Greek: daimon] from [Greek: daemon]; [Greek: Apollon] from
+[Greek: he homou polesis; Dionusos] quasi [Greek: didounusos] from [Greek:
+didoi] and [Greek: oinos], and [Greek: oinos] from [Greek: oiesthai].
+[Greek: Kronos], quasi [Greek: chronou koros]. [Greek: Tethun, to
+ethoumenon]--with many more. Plato in Cratylo.
+
+AEgyptus [Greek: para to aigas piainein]. Eustath. in Odyss. l. 4. p. 1499.
+
+[467] Poseidon, [Greek: poiounta eiden]. Tisiphone, [Greek: Touton phone],
+Athene quasi [Greek: athanatos]. Hecate from [Greek: hekaton] centum.
+Saturnus, quasi sacer, [Greek: nous]. See Heraclides Ponticus, and
+Fulgentii-Mythologia.
+
+See the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P. 189.
+
+[Greek: Mousai;] quasi [Greek: homou ousai]. Plutarch de Fraterno Amore. v.
+2. P. 480. [Greek: Di' eunoian kai Philadelphian].
+
+[Greek: Pasiphae, dia to pasi phainein ta manteia]. Plutarch. Agis and
+Cleomenes. v. 2. p. 799.
+
+[468] Eustathius on Dionysius: [Greek: periegesis].
+
+Ut Josephus recte observat, Graecis scriptoribus id in more est, ut
+peregrina, et barbara nomina, quantum licet, ad Graecam formam emolliant:
+sic illis Ar Moabitarum est [Greek: Areopolis]; Botsra, [Greek: Bursa];
+Akis, [Greek: Anchous]; Astarte, [Greek: Astroarche]; torrens Kison,
+[Greek: Cheimarrhos ton Kisson]; torrens Kedron, [Greek: Cheimarrhos ton
+Kedron]; et talia [Greek: hosei konis]. 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, [Greek: deute kalei humas
+ho theos]; 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 [Greek: koptein].
+
+[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. Sec.. 21.
+
+See Gale's Court of the Gentiles, vol. 1. b. 2. c. 6. p. 68.
+
+[477] Huetius. Demonst. p. 138.
+
+[478] Hebraea, Chaldaea, &c. nomina virorum, mulierum, populorum--Antverpiae,
+1565, Plantin.
+
+[479] Pliny. l. 3. c. 8.
+
+AEtna, quae 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, angustiae.
+
+[494] Ibidem. p. 258.
+
+[495] Simonis Onomasticon.
+
+[496] Michaelis Spicilegium Geographiae Hebraeor. Exterae. 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. Praep. 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 Eloues. [Greek: Eloos,
+Hephaistos para Dorieusin]. Hesych. The Latine title of Mulciber was a
+compound of Melech Aber, Rex, Parens lucis.
+
+[502] [Greek: Timaitai de para Lampsakenois ho Priapos, ho autos on toi
+Dionusoi]. Athenaeus. l. 1. p. 30.
+
+[503] [Greek: To agalma Priepou, tou kai Orou par' Aiguptiois.] Suidas.
+
+[504] Numbers. c. 25. v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.
+
+Kircher derives Priapus from [Hebrew: P`WR PH], Pehorpeh, os nuditatis.
+
+[505] Phurnutus de natura 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] [Greek: Par' Aiguptioisi de Pan men archaiotatos, kai ton okto ton
+proton legomenon Theon]. Herodotus. l. 2. c. 145.
+
+  Albae Juliae 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]
+
+  [Greek: Pollen exereunesamenos hulen, ouchi ten par' Hellesi.]
+                  Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.
+
+[513] Clemens Alexandrinus Strom. l. 1. p. 356.
+
+[514] Eusebij Praep. Evang. l. 10. c. 4. p. 471.
+
+  [Greek: Tou ophelese Puthagoran ta Aduta, kai Herakleous stelai.]
+                  Theophilus ad Autol. l. 3. p. 381.
+
+[515] Plato in Timaeo. Clemens. Strom. l. 1. p. 426.
+
+  [Greek: O Solon, Solon, Hellenes aei paides--ktl].
+
+[516] Theophilus ad Autolycum. l. 3. p. 390.
+
+[517] See Eusebius. Praep. 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] [Greek: Katholou de phasi tous Hellenas exidiazesthai tous
+epiphanestatous Aiguption Heroas te, kai Theous.] 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] [Greek: Hekataios men oun ho Milesios peri tes Peloponnesou phesin,
+hoti pro ton Hellenon oikesan auten Barbaroi; schedon de ti kai he sumpasa
+Hellas katoikia Barbaron huperxe to palaion.] Strabo. l. 7. p. 321.
+
+[520] [Greek: Ode metaxu chronos paraleleiptai, en hoi meden exaireton
+Hellesin historetai.] 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 praecipue Simonidem caeteras invenisse.
+Lilius Gyraldus de Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.
+
+[Greek: Tote ho Palamedes heure ta is grammata tou alphabetou, a, b, g, d,
+e, i, k, l, m, n, o, p, r, s, t, u; prosetheke de Kadmos ho Milesios hetera
+grammata tria, th, ph, ch--pros tauta Simonides ho Keios prosetheke duo, e
+kai o. Epicharmos de ho Surakousios tria, z, x, ps; houtos eplerothesan ta
+24 stoicheia.] Eusebii Chron. p. 33. l. 13.
+
+[522] [Greek: Ou gar monon para tois allois Ellesin emelethe ta peri tes
+anagraphei, all' oude para tois Athenaiois, hous autochthonas einai
+legousi, kai paideias epimeleis, ouden toiouton heurisketai genomenon.]
+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 tenebrae superioribus saeculis, hinc fabulae. 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] [Greek: --Tis ou par' auton sungrapheon mathoi rhadios, hoti meden
+bebaios eidotes sunegraphon, all' hos hekastoi peri ton pragmaton
+eikazointo; pleion goun dia ton biblion allelous elenchousi, kai
+enantiotata peri ton auton legein ouk oknousi--ktl;] Josephus contra Apion.
+vol. 2. l. 1. c. 3. p. 439.
+
+[Greek: Homoios de toutoi (Ephoroi) Kallisthenes kai Theopompos kata ten
+helikian gegonotes apestesan ton palaion muthon; hemeis de ten enantian
+toutois krisin echontes, kai ton ek tes anagraphes ponon hupostantes, ten
+pasan epimeleian epoesametha tes archaiologias.] Diod. l. 4. p. 209.
+
+[526] Plutarch de Audiendis Poetis.
+
+See Strabo's Apology for Fable. l. 1. p. 35, 36.
+
+[527] [Greek: Plen ge de hoti ouk akribe exetasten chre einai ton huper tou
+Theiou ek palaiou memutheumenon.] Arrian. Expedit. Alexandri. l. 5.
+
+Herodotus puts these remarkable words into the mouth of Darius--[Greek:
+Entha gar ti dei pseudos legesthai, legestho; tou gar autou glichometha,
+hoi te pseudomenoi, kai hoi tei aletheie diachreomenoi.] 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: [Greek: Polla ton Herodoton elenchei (Manethon) ton
+Aiguptiakon hup' agnoias epseusmenon.] Josephus cont. Ap. l. 1. c. 14. p.
+444.
+
+[528] [Greek: Tarsos episemotate polis Kilikias--esti d' apoikos Argeion.]
+Steph. Byzantinus, and Strabo. l. 16. p. 1089.
+
+[529] [Greek: Onomastai d' apo tou pelou.] 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] [Greek: Hoi gar Hellenon logoi polloi kai geloioi, hos emoi
+phainontai.] Apud Jamblichum--See notes. p. 295.
+
+[535] [Greek: Polun autoi epegon tuphon, hos me rhadios tina sunorain ta
+kat' aletheian genomena.] He therefore did not apply to Grecian
+learning--[Greek: Ou ten par' Hellesi, diaphonos gar aute kai
+philoneikoteron hup' enion mallon, e pros aletheian suntetheisa.] Philo
+apud Euseb. P. E. l. 1. c. ix. p. 32.
+
+See the same writer of their love of allegory. p. 32.
+
+[536] [Greek: Platon ouk arneitai ta kallista eis philosophian para ton
+barbaron emporeuesthai.] Clemens Alexand. Strom. l. 1. p. 355.
+
+[Greek: --Kleptas tes barbarou philosophias Hellenas.] 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] [Greek: Phusei gar Hellenes eisi neotropoi, kai attontes pherontai
+pantache, ouden echontes herma en heautois, oud' oper dexontai para tinon
+diaphulattontes; alla kai touto oxeos aphentes panta kata ten astaton
+heuresilogian metaplattousi. Barbaroi de monimoi tois ethesin ontes, kai
+tois logois bebaios tois autois emmenousi.] Jamblichus. sect. 7. c. 5. p.
+155.
+
+[538] [Greek: Doxes gar kenes kai mataiou pantes houtoi erasthentes, oute
+autoi to alethes egnosan, oute men allous epi ten aletheian proetrepsanto.]
+Theophilus ad Autol. l. 3. p. 382.
+
+[539] [Greek: Par' hemin de tes kenodoxias ho himeros ouk esti; dogmaton de
+poikiliais ou katachrometha.] Tatianus contra Graecos, p. 269.
+
+[540] [Greek: Tous men Sakas, tous de Massagetas ekaloun, ouk echontes
+akribos legein peri auton ouden, kaiper pros Massagetas ton Kurou polemon
+historountes; alla oute peri touton oudeis ekriboto pros aletheian ouden,
+oute ta palaia ton Person, oute ton Medikon, e Suriakon, es pistin
+aphikneito megalen dia ten ton sungrapheon haploteta kai ten philomuthian.
+Horontes gar tous phaneros muthographous eudokimountas, oethesan kai autous
+parexesthai ten graphen hedeian, ean en historias schemati legosin, ha
+medepote eidon, mete ekousan, e ou para ge eidoton skopountes; di auto de
+monon touta, hoti akroasin hedeian echei, kai thaumasten. Radios d' an tis
+Hesiodoi kai Homeroi pisteuseien Heroologousi, kai tois tragikois Poietais,
+e Ktesiai te kai Herodotoi, kai Hellanikoi, kai allois toioutois. Oude tois
+peri Alexandrou de sungrapsasin rhadion pisteuein tois pollois; kai gar
+houto rhadiourgousi dia te ten doxan Alexandrou, kai dia to ten strateian
+pros tas eschatias gegonenai tes Asias porro aph' hemon; to de porro
+duselenkton.] Strabo. l. 11. p. 774.
+
+Graecis Historicis plerumque poeticae similem esse licentiam. Quinctilianus.
+l. 11. c. 11.
+
+          --quicquid Graecia mendax
+  Audet in Historia. Juvenal.
+
+Strabo of the antient Grecian historians: [Greek: Dei de ton palaion
+historion akouein houtos, hos me homologoumenon sphodra. hoi gar neoteroi
+pollakis nomizousi kai t' anantia legein.] l. 8. p. 545.
+
+[Greek: Pantes men gar hoi peri Alexandron to thaumaston anti t' alethous
+apodechontai mallon.] Strabo. l. 15. p. 1022.
+
+[541] [Greek: --Alla hekastos hekastoi t' anantia legei pollakis; hopou de
+peri ton horasthenton houto diapherontai, ti dei nomizein peri ton ex
+akoes.] Strabo. l. 15. p. 1006.
+
+See also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of Herodotus
+and other writers--[Greek: Hekousios prokrinantes tes aletheis to
+paradoxologein.]
+
+[542] [Greek: Ou thaumaston d' einai peri tou Homeroi; kai gar tous eti
+neoterous ekeinou polla agnoein, kai teratologein.] Strabo. l. 7. p. 458.
+
+[543] [Greek: Phemi oun Orphea kai Homeron kai Hesiodon einai tous onomata
+kai genne dontas tois hup' auton legomenois theois; marturei de kai
+Herodotos--Hesiodon gar kai Homeron helikien tetrakosiois etesi dokeo
+presbuterous emou genesthai, kai ou pleiosi. Houtoi de eisin, hoi
+poiesantes theogonian Hellesi, kai toisi theoisi tas eponumias dontes, kai
+timas kai technas dielontes, kai eidea auton semainontes; hai de eikones
+mechri mepo plastike kai graphike, kai andriantopoietike esan, oude
+enomizonto.] Athenagorae Legatio. p. 292. See Herodotus. l. 2. c. 53.
+
+[544] Pausanias. l. 10. p. 809. Clemens mentions [Greek: Aguiea thuroros
+toi Herme.] Cohort. p. 44.
+
+[Greek: Osa men adousin en toi Prutaneioi, phone men estin auton he
+Dorike.] Pausanias. l. 5. p. 416.
+
+[545] Pausanias. l. 10. p. 828. of Phaennis and the Sibyls.
+
+[546] Pausanias. l. 10. p. 809. of Phaemonoe and antient hymns.
+
+[547] Pausanias. l. 10. p. 809, 810. [Greek: Olen].
+
+[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: [Greek: Eschekasi de palaian
+hidian dialekton hoi Autochthones (en Samothrakei) hes polla en tais
+thusiais mechri tou nun teretai.] 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 Aristaeus Proconneisius: [Greek: Aner goes ei tis allos.] 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] [Greek: Par' ois gar asunartetos estin he ton Chronon anagraphe, para
+toutois oude ta tes historias aletheuein dunaton; ti gar to aition tes en
+toi graphein planes, ei me to sunaptein ta me alethe.] Tatianus. p. 269.
+
+[553] [Greek: Nun men opse pote eis Hellenas he ton logon parelthe
+didaskalia to kai graphe.] Clemens Alexand. Strom. l. 1. p. 364.
+
+[554] [Greek: Hoi men oun archaiotaten auton ten chresin einai thelontes,
+para Phoinikon kai Kadmou semnunontai mathein. Ou men oud' ep' ekeinou tou
+chronou dunaito tis an deixai sozomenen anagraphen en hierois, out' en
+demosiois anathemasi.] Joseph. cont. Apion. l. 1.
+
+[555] [Greek: Ton de tes aletheias historion Hellenes ou memnentai; proton
+men dia to neosti autous ton grammaton tes empeirias metochous gegenesthai
+kai auton homologousi, phaskontes ta grammata heuresthai, oi men apo
+Chaldaion, hoi de par Aiguption, alloi d' an apo Phoinikon. deuteron, oti
+eptaion, kai ptaiousi, peri theou me poioumenoi ten mneian, alla peri
+mataion kai anophelon pragmaton.] 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 aera. 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] [Greek: Kai chre ton nouneche sunienai kata pases akribeias, hoti
+kata ten Hellenon paradosin oud' historias tis en par' autois anagraphe;
+Kadmos gar--meta pollas geneas. kl.] Tatianus Assyrius. p. 274.
+
+[559] Clemens Alexand. l. 1. p. 352. and Diogenes Laertius, from
+Dicaearchus, and Heraclides.
+
+[560] Strabo. l. 17. p. 1160.
+
+[561] AElian mentions, that the Bull Onuphis was worshipped at a place in
+Egypt, which he could not specify on account of its asperity. AElian de
+Animalibus. l. 12. c. 11.
+
+Even Strabo omits some names, because they were too rough and dissonant.
+[Greek: Ou lego de ton ethnon ta onomata ta palaia dia ten adoxian, kai
+hama ten atopian tes ekphoras auton.] l. 12. p. 1123.
+
+[562] [Greek: Meta tauta planen Hellesi aitiatai (ho Philon) legon, ou gar
+mataios auta pollakos diesteilametha, alla pros tas authis parekdochas ton
+en tois pragmasin onomaton; haper hoi Hellenes agnoesantes, allos
+exedexanto, planethentes tei amphiboliai ton onomaton]. Philo apud
+Eusebium. P. E. l. 1. c. x. p. 34.
+
+[563] Bozrah, a citadel, they changed to [Greek: bursa], 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 [Greek: Aiantos akroterion], in the same sea. The
+antient frontier town of Egypt, Rhinocolura, they derived from [Greek: ris,
+rinos,] 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
+[Greek: ne ilus]: Gadeira quasi [Greek: Ges deira]. Necus in Egypt and
+Ethiopia signified a king: but such kings they have turned to [Greek:
+nekuas]: and the city of Necho, or Royal City, to [Greek: Nikopolis] and
+[Greek: Nekropolis].
+
+Lysimachus in his Egyptian history changed the name of Jerusalem to [Greek:
+Ierosula]: 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. AEn. 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.
+
+[Greek: Thuousi de kai hudati kai anemoisin (hoi Persai)]. Herodotus. l. 1.
+c. 131.
+
+Ridetis temporibus priscis Persas fluvium coluisse. Arnobius adversus
+Gentes. l. 6. p. 196.
+
+[577] [Greek: Alloi potamous kai krenas, kai panton malista hoi Aiguptioi
+protetimekasi, kai Theous anagoreuousi.] Athanasius adversus Gentes. p. 2.
+
+[Greek: Aiguptioi hudati Thuousi; kaitoi men hapasi kainon tois Aiguptiois
+to hudor.] Lucian. Jupiter Tragoed. v. 2. p. 223. Edit. Salmurii.
+
+[578] Julius Firmicus. p. 1.
+
+[579] Gruter. Inscript. vol. 1. p. xciv.
+
+[580] Senecae 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. [Greek: Esti ge de kai Apollonos agalma pros
+tei Peirenei, kai peribolos estin].
+
+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] [Greek: Apo tautes ta emporia ta epi thalasses mechri Ienisou polios
+esti tou Arabikou.] Herodotus. l. 3. c. 5.
+
+[591] [Greek: Tode metaxu Ienisou polios, kai Kasiou te oureos, kai tes
+Serbonidos limnes, eon ouk oligon chorion, all' hoson epi treis hemeras
+hodon, anudron esti deinos.] 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: [Greek: On, he estin
+Helioupolis]. Exodus. c. 1. v. 11. This was also called Onium, and Hanes,
+the Iaenisus 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] [Greek: Hoi Theologoi--eni ge toi Phaneti ten demiourgiken aitian
+anumnesan]. Orphic Fragment. 8. from Proclus in Timaeum.
+
+[604] [Greek: Su moi Zeus ho Phanaio, hekeis]. Eurip. Rhesus. v. 355.
+
+[Greek: Phanaios Apollon en Chiois]. Hesych.
+
+[605] Pliny. l. 2. c. 106. p. 120.
+
+[606] [Greek: Loutra te parechei to chorion therma, gethen automata
+anionta]. 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.
+
+[Greek: Metis], divine wisdom, by which the world was framed: esteemed the
+same as Phanes and Dionusus.
+
+[Greek: Autos te ho Dionusos, kai Phanes, kai Erikepaios]. Ibidem. p. 373.
+
+[Greek: Metis--hermeneuetai, Boule. Phos, Zoodoter]--from Orpheus: Eusebij
+Chronicon. p. 4.
+
+[619] [Greek: Isidos entautha Hieron, kai agalma, kai epi tes agoras
+Hermou--kai therma loutra]. Pausan. l. 2. p. 190.
+
+[620] Pausanas. l. 4. p. 287.
+
+[621] [Greek: Hoid' hudor piontes, kathaper ho en Kolophoni Hiereus tou
+Klariou. Hoide stomiois parakathemenoi, hos hai en Delphois thespizousai.
+Hoid' ex hudaton atmizomenoi, kathaper hai en Branchidais Prophetides.]
+Jamblichus de Mysterijs. sec. 3. c. xi. p. 72
+
+[622] [Greek: Tode en Kolophoni manteion homologeitai para pasi dia hudatos
+chrematizein; einai gar pegen en oikoi katageioi, kai ap' autes piein ten
+Propheten.] Jamblichus. ibid.
+
+[623] Pausanias. l. 8. p. 659. [Greek: Anelontos tou en Kolophoni kai
+Elegeion poietai psuchroteta adousi.]
+
+[624] Callimachus: Hymn to Delos.
+
+Strabo l. 10 p.742.
+
+[625] Pliny. l. 2. c. 106. p. 122.
+
+[626] Pliny above.
+
+[Greek: Hoti pur estin engus Phaselidos en Lukiai athanaton, kai hoti aei
+kaietai epi petras, kai nukta, kai hemeran.] Ctesias apud Photium. clxxiii.
+
+[627]
+
+  [Greek: Pantes, hosoi Phoinikon edos peri pagnu nemontai],
+  [Greek: Aipu te Massikutoio rhoon, bomon ge Chimairas.] Nonnus. l. 3.
+
+[628] Strabo. l. 12. p. 812. For the purport of Gaius, domus vel cavitas.
+See Radicals. p. 122.
+
+[629] Patinae 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] [Greek: Paiones sebousi ton helion; agalma de heliou Paionikon diskos
+brachus huper makrou xulou.] 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.
+
+[Greek: Hierontai de autoi (Edessenoi) toi theoi helioi; touton gar hoi
+epichorioi sebousi, tei Phoinikon phonei Elagabalon kalountes.] Herodian.
+l. 3.
+
+[634] Edesseni Urchoienses--Urhoe, ignis, lux, &c. Theoph. Sigefredi Bayeri
+Hist. Osrhoena. p. 4.
+
+[635] Ur-choe signifies Ori domus, vel templum; Solis AEdes.
+
+Ur in Chaldea is, by Ptolemy, called Orchoe.
+
+[636] Etymologicum magnum. The author adds: [Greek: arsai gar to potisai],
+as if it were of Grecian original.
+
+[637] Marcellinus. l. 23. p. 287.
+
+[638] [Greek: Arsene limne, hen kai Thonitin kalousi--esti de nitritis.]
+Strabo. l. xi. p. 801.
+
+[639] [Greek: Proton men ap' Arsinoes paratheonti ten dexian epeiron therma
+pleiosin aulois ek petres hupseles eis thalattan dietheitai.] Agatharchides
+de Rubro mari. p. 54.
+
+[Greek: Eita allen polin Arsinoen; eita thermon hudaton ekbolas, pikron kai
+halmuron.] Strabo. l. 16. p. 1114.]
+
+[640] Some make Ephesus and Arsinoe 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 praeclusere 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.
+
+[Greek: Esti de epiphaneia tephrodes ton pedion].
+
+Strabo supposes that the Campus Hyrcanus was so named from the Persians; as
+also [Greek: Kurou pedion], near it; but they seem to have been so
+denominated ab origine. The river Organ, which ran, into the Maeander from
+the Campus Hyrcanus, was properly Ur-chan. Ancyra was An-cura, so named a
+fonte Solis [Greek: kuros gar ho helios]. 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. [Greek: Istros te gar
+potamos arxamenos ek Kelton kai Purenes polios rheei, mesen schizon ten
+Europen]. 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 Caenis, 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 Cottiae. 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 [Greek: Alpeis Skoutiai] 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. Cottianae civitates duodecim.
+
+[654] Scholia upon Apollonius. l. 2. v. 677.
+
+[655] [Greek: Touton de esti kai he tou Ideonnou ge, kai he tou Kottiou.]
+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: [Greek: Autophues spelaion en tois plesion oresi
+tes Persidos antheron, kai pegas echon, anierosantos eis timen tou panton
+poietou, kai patros Mithrou.] p. 254.
+
+Clemens Alexandrinus mentions, [Greek: Barathon stomata terateias emplea.]
+Cohortatio ad Gentes.
+
+[Greek: Antra men de dikaios oi palaioi, kai spelaia, toi kosmoi
+kathieroun.] 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.
+
+  [Greek: Autar epi kratos limenos tanuphullos Elaia,]
+  [Greek: Anchothi d' autes Antron.]
+          Homer de Antro Ithacensi. Odyss. l. [epsilon]. 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 Coelestis, vel Domus Dei, from
+the supposed sanctity of such places.
+
+[664] Strabo. l. 9. p. 638.
+
+                  [Greek: Entha parthenou]
+  [Greek: Stugnon Sibulles estin oiketerion]
+  [Greek: Gronoi Berethroi sunkaterephes steges.]
+                  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] [Greek: Mouson gar en Hieron entautha peri ten anapnoen tou namatos.]
+Plutarch de Pyth. Oracul. vol. 1. p. 402.
+
+[669] Pausanias. l. 10. p. 877.
+
+[670] Pausanias. l. 5. p. 387. Sama Con, Coeli vel Coelestis Dominus.
+
+[671] Strabo. l. 12. p. 869. l. 13. p. 934. Demeter and Kora were
+worshipped at the Charonian cavern mentioned by Strabo: [Greek: Charonion
+antron thaumaston te phusei]. l. 14. p. 961.
+
+[672] Lucian de Dea Syria.
+
+[673] Maximus Tyrius. Dissert. 8. p. 87.
+
+[674] Vaillant: Numism. AErea 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] Kaempfer. Amoenitates Exoticae. 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] [Greek: Hoi ta tou Mithrou musteria paradidontes legousin ek petras
+gegenesthai auton, kai spelaion kalousi ton topon.] Cum Tyrphone Dialog. p.
+168.
+
+[684] He speaks of people--[Greek: Pantachou, hopou ton Mithran egnosan,
+dia spelaiou hileoumenon.] 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 Naphthae, et ita adpellatur circa Babylonem, et in
+Astacenis Parthiae, 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] [Greek: Kai thuousi Persai puri, epiphorountes autoi ten puros
+trophen, epilegontes, Pur, Despota, esthie.] Maximus Tyrius. Dissert. 8. p.
+83.
+
+[703] See Lycophron. v. 447. and Stephanus. [Greek: Kupros].
+
+  [Greek: Kerastidos eis chthona Kuprou.] Nonni Dionys. l. iv.
+
+[704] Hospes erat caesus. 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.
+Euboea--Urbibus clara quondam Pyrrha, Orco, Geraesto, Carysto, Oritano, &c.
+aquisque callidis, quae Ellopiae vocantur, nobilis. l. 4, c. 12.
+
+[708] [Greek: En tois Kastabalois esti to tes Perasias Artemidos hieron,
+hopou phasi tas hiereias gumnois tois posi di' anthrakian badizein
+apatheis.] Strabo. l. 12 p. 811.
+
+[709] [Greek: Mithras ho helios para Persais.] Hesych.
+
+[Greek: Mithres ho protos en Persais Theos.] 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--[Greek: Achris hou tas ogdoekonta kolaseis parelthoi.] In
+Nazianzeni Steliteutic. 2.
+
+[711] [Greek: Kai tote loipon emuousi auton ta teleotera, ean zesei.]
+Nonnus supra.
+
+[712] Account of Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.
+
+[713] [Greek: Eikona pherontos spelaiou tou Kosmou]. Por. de Ant. Nymph. p.
+254.
+
+[714] [Greek: Meta de touton ton Zoroastren kratesantos kai par' allois di'
+antron kai spelaion, eit' oun autophuon, eite cheiropoieton, tas teletas
+apodidonai.] 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, [Greek: Kore Kosmou], nursed
+in a cave: [Greek: hosautos kai he Demeter en antroi trephei ten Koren meta
+Numphon; kai alla toiauta polla heuresei tis epion ta ton theologon.]
+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--[Greek:
+Theiodamanti tou Priamou sunentesen Orpheus--ktl.]
+
+[721] Strabo. l. 15. p. 1064.
+
+[Greek: Persas epi ta hupselotata ton oreon thusias erdein.] Herodotus. l.
+2. c. 131.
+
+Some nations, instead of an image, worshipped the hill as the
+Deity--[Greek: Epephemisan de kai Dii agalmata hoi protoi anthropoi
+koruphas oron, Olumpon, kai Iden, kai ei ti allo oros plesiazei toi
+Ouranoi]. 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] [Greek: Pan de oros tou Dios oros onomazetai, epei ethos en tois
+palaiois hupsisto onti toi Theoi en upsei thusias poieisthai]. Melanthes de
+Sacrificijs. See Natalis Comes. l. 1. 10.
+
+[726] [Greek: Omphe, theia kledon]. Hesych. It was sometimes expressed
+without the aspirate, [Greek: ambe]: hence the place of the oracle was
+styled Ambon, [Greek: ambon]. [Greek: Ambon, hai prosanabaseis ton oron].
+Hesych.
+
+[727] [Greek: Ton Omphin euergeten ho Hermaios phesi deloun
+hermeneuomenon.] Plutarch: Isis et Osiris. vol. 1. p. 368.
+
+[728] [Greek: Olumpoi eisin hex--kl.] Scholia upon Apollonius Rhodius. l.
+1. v. 598.
+
+[729] Many places styled Olympus and Olympian.
+
+In Lycia: [Greek: Olumpos megale polis, kai horos homonumon.] Strabo. l.
+14. p. 982.
+
+[Greek: Olumpe polis Illurias]. Stephanus Byzantinus.
+
+In Cyprus: [Greek: Amathos polis, kai oros mastoeides Olumpos.] Strabo. l.
+14. p. 1001.
+
+[Greek: Hede akroreia kaleitai Olumpos.] Strabo. Ibidem.
+
+Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l. 8. c.
+1.
+
+At Megara in Greece: [Greek: Temenos Olumpeion]. Pausanias. l. 1. p. 97.
+
+In Elis: [Greek: He Olumpia proton Kronios lophos elegeto.] Scholia upon
+Lycophron. v. 42.
+
+In Attica: [Greek: Naos Kronou, kai Rheas, kai temenos ten epiklesin
+Olumpias.] Pausan. l. 1. p. 43.
+
+In Achaia: [Greek: Dios Olumpiou naos]. Pausan. l. 2. p. 123.
+
+At Delos: [Greek: Olumpeion, topos en Deloi]. Stephanus Byzantinus. [Greek:
+Esti kai polis Pamphulias].
+
+Libya was called Olympia. Stephanus Byzant.
+
+The moon called Olympias: [Greek: He gar Selene par' Aiguptiois kurios
+Olumpias kaleitai.] Eusebii Chron. p. 45. l. 10.
+
+The earth itself called Olympia by Plutarch, who mentions [Greek: tes Ges
+Olumpias hieron] in Theseus, by which is meant the temple of the Prophetic
+Earth.
+
+Many other instances might be produced.
+
+[730] Sophocles: Oedipus Tyrannus. v. 487.
+
+[Greek: Omphalon eribromou Chthonos]. Pind. Pyth. Ode 6. v. 3.
+
+[Greek: Orthodikan Gas omphalon keladete]. Pind. Pyth. Ode 11. antist.
+
+[731] Euripides in Ione. v. 233.
+
+[Greek: Mesomphalos Estia]. 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. [Greek: Ton de hupo
+Delphon kaloumenon omphalon lithou pepoiemenon leukou, touto einai to en
+mesoi ges pases autoi legousin hoi Delphoi; deiknutai te kai omphalos TIS
+en toi naoi titainomenos.] Pausan. l. 10. p. 835.
+
+It is described by Tatianus, but in a different manner. [Greek: En toi
+temenei tou Letoidou kaleitai tis omphalos. Hode omphalos taphos estin
+Dionusou.] p. 251. Oratio contra Graecos.
+
+[735] Plutarch [Greek: peri leloip. Chrester].
+
+[736] Horus Apollo. Sec. 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.
+
+  [Greek: Tris d' epi kallistes nesou drames omphalon Ennes.]
+    Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.
+
+[739] Homer. Odyss. l. [alpha]. v. 50.
+
+[740] Stephanus Byzantinus. The natives were also styled Pyrrhidae; and the
+country Chaonia from the temple Cha-On, [Greek: oikos heliou].
+
+[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--[Greek: Polisma epi lophou hupselou
+keimenon.] Pausan. l. 4. p. 292. The country was called Amphia.
+
+[744] [Greek: Alpheionias Artemidos, e Alpheiouses alsos.] Strabo. l. 8. p.
+528.
+
+[745] Plutarch de Fluminibus--[Greek: Alpheios].
+
+Alpheus, said to be one of the twelve principal and most antient Deities,
+called [Greek: sumbomoi]; who are enumerated by the Scholiast upon Pindar.
+[Greek: Bomoi didumoi, protos Dios kai Poseidonos--ktl.] Olymp. Ode. 5.
+
+[746] Stephanus Byzant. [Greek: Omphalion]. It was properly in Epirus,
+where was the oracle of Dodona, and whose people were styled [Greek:
+Omphalieeis] above.
+
+[747] [Greek: Omphalion, topos Kretes;--] Steph. Byzant. [Greek: Esti de en
+Kretikois oresi kai kat' eme eti Eloros polis.] Strabo. l. 10. p. 834.
+Eluros--[Hebrew: AL AWR].
+
+[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. [Greek:
+He gar Selene par' Aiguptiois kurios Olumpias kaleitai, dia to kata mena
+peripolein ton Zodiakon kuklon, on hoi palaioi auton OLYMPON ekaloun.]
+Chronicon. p. 45. l. 9. The reason given is idle: but the fact is worth
+attending to.
+
+Olympus was the supposed praeceptor of Jupiter. Diodorus. l. 3. p. 206.
+
+[753] Pindar. Pyth. Ode 4. p. 241.
+
+[754] [Greek: Epi neos peripheretai chruses hupo Hieron ogdoekonta (ho
+Theos). Houtoi de epi ton omon pherontes ton theon proagousin automatos,
+hopou agoi to tou theou neuma ton poreian.] Diodorus. l. 17. p. 528.
+
+It is observable, that this historian does not mention an omphalus: but
+says, that it was a statue, [Greek: xoanon], which was carried about.
+
+[755] Bochart. Canaan. l. 1. c. 40.
+
+[756] [Greek: Omphe, theia kledon, ho estin onar.] Schol. on Homer. Iliad.
+[Beta]. v. 41.
+
+[757] Eusebius. Praep. Evang. l. 5. p. 194.
+
+One title of Jupiter was [Greek: Panomphaios].
+
+[Greek: Entha Panomphaioi Zeni rhezeskon Achaioi]. Homer. Iliad. [Theta].
+v. 250.
+
+Ara Panomphaeo 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: [Greek: Petra polis
+Palaistines]. Suidas. But it was properly in Arabia, not far from Idume, or
+Edom. See Relandi Palaestina. p. 930. and Strabo. l. 16.
+
+[762] The Ammonites were a mixed race; being both of Egyptian and Ethiopic
+original: [Greek: Aiguption kai Aithiopon apoikoi]. 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 [Greek: ex
+Amphilochou manteia], in the treatise [Greek: peri bradeos timoroumenon].
+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. AEn. l. 6. v. 368.
+
+[773] Plin. l. 4. c. 12. Strabo. l. 10. Called Mallus, by Pausanias,
+[Greek: En Malloi manteion apseudestaton]. l. 1. p. 84.
+
+[774] [Greek: Legetai de hupo ton Amphikleieon mantin te sphisi ton Theon
+toutoi, kai boethon nosois kathistanai--promanteus de ho hiereus esti].
+Pausanias. l. 10. p. 884. The city was also called Ophitea.
+
+[775] Aristophanes. [Greek: Nephelai]. v. 595.
+
+[776] See Scholia to Aristoph. v. 595.
+
+[777] Ibidem.
+
+[778] We meet with the like in the Orphica.
+
+  [Greek: Amphi de manteias edaen polupeironas hormous]
+  [Greek: Theron, Oionon te.] Argonautica. v. 33.
+
+So in Pindar. [Greek: Keladonti moi amphi Kinuran.] Pyth. Ode 2. p. 203.
+
+We have the same from the Tripod itself.
+
+  [Greek: Amphi de Putho, kai Klariou manteumata Phoibou.] Apollo de
+      defectu Oraculor. apud Eusebium. Praep. 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 [Greek:
+Chrestomatheia], were [Greek: Paianes], [Greek: Dithurambos], [Greek:
+Adonis], [Greek: Io Bakchon], [Greek: Huporchemata], [Greek: Enkomia],
+[Greek: Euktika.] Photius. c. 236. p. 983.
+
+[780] Diodorus. l. 5. p. 213.
+
+[781] Idque a [Greek: Thriamboi] Graeco, Liberi Patris cognomento. Varro de
+lingua Lat. l. 5. p. 58.
+
+[782] Diodorus Siculus. l. 5. p. 213.
+
+[783] Epiphanius--adversus Haeres. 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:
+
+                  [Greek: Entha hoi opase]
+  [Greek: Thesauron didumon mantosunas (Apollon).] Ibid. p. 53.
+
+[785] Of the Iamidae, see Herodotus. l. v. c. 44. l. ix. c. 33.
+
+  [Greek: Kallion ton Iamideon mantin].
+
+[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: [Greek: Hon phasi to alpha panton protaxai. dia
+to Phoinikas houto kalein ton boun.] Sympos. Quaest. 9. 3.
+
+[790] In insula 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.--[Greek: Enioi de stelas hupelabon ten Kalpen, kai ten
+Abuluka--ktl.] 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] --[Greek: All' apo limenos men oudeis anagetai, me thusas tois
+Thesis, kai parakalesas autous boethous.] Arrian upon Epictetus. l. 3. c.
+22.
+
+[799] Virgil. l. 3. AEneis.
+
+[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] [Greek: To hieron tou Ouriou apechei apo tou Buzantiou stadia 120;
+ginontai de milia 16. kai esti stenotaton to stoma tou Pontou kaloumenon.]
+Anon. Descript. Ponti Euxini.
+
+[803] See Spon. and Wheeler's travels. p. 209.
+
+[804] Dionysius [Greek: perieges]. v. 380.
+
+[805] Apollonius Rhodius. l. 1. v. 601.
+
+[806] Ibid. l. 1. v. 1114.
+
+In another place,
+
+  [Greek: Phula te Bithunon autei kteatissato gaiei,]
+  [Greek: Mesph' epi Rebaiou prochoas, skopelon te Kolones.]
+                  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 [Greek: parabomios akte], from the numbers of
+altars. Oedipus Tyrannus. v. 193.
+
+The like province was attributed to the supposed sister of Apollo, Diana:
+Jupiter tells her--
+
+                  [Greek: kai men aguiais]
+  [Greek: Essei kai limenessin episkopos.]
+
+And, in another place:
+
+  [Greek: Tris deka toi ptoliethra kai ouk hena Purgon opasso.]
+                  Callimachus. Hymn to Diana.
+
+  [Greek: Potnia, Mounuchie, Limenoskope, chaire, Pheraia.] Ibid. v. 259.
+
+[810] [Greek: Prin ge oun akribothenai tas ton agalmaton scheseis, kionas
+histantes hoi palaioi esebon toutous, hos aphidrumata tou Theou.] Clemens
+Alexand. l. 1. p. 418.
+
+[811] [Greek: --Ontos ouchi agalmatos sun technei, lithou de argou kata to
+archaion.] Pausan. l. 9. p. 757.
+
+Also of the Thespians: [Greek: Kai sphisin agalma palaiotaton estin argos
+lithos]. p. 761.
+
+[812] Tertullian adversus Gentes. l. 1. c. 12.
+
+[813] [Greek: Kai to men Samias Heras proteron en sanis]. 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] [Greek: Premnon--stelechos, blastos, pan rizoma dendrou to geraskon;
+e to ampelou pros tei ge premnon.] Hesychius.
+
+[Greek: Premniasai, ekrizosai]. 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] [Greek: Ampelos, polis tes Ligustikes; Heketaios en Europei; esti de
+akra Toronaion Ampelos legomene; esti kai hetera akra tes Samou; kai alle
+en Kurene. Agroitas de duo poleis phesi, ten men ano, ten de katoi; esti de
+kai Italias akra, kai limen.] Steph. Byzant.
+
+[Greek: Kaleitai men oun kai akra tis Ampelos.] Strabo of Samos. l. 14. p.
+944.
+
+[823] Ampelusia, called [Greek: Kottes akron]. Ptolemy. l. 4. so named
+according to Strabo [Greek: apo Koteon], or [Greek: Kotaion], 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] [Greek: Apo Ampelou akres epi Kanastraien akren]. Herodotus. l. 7. c.
+123.
+
+[Greek: Ampelos akra], in Crete. Ptolemy. See Pliny. l. 4. c. 12.
+
+[825] In Samos was [Greek: Ampelos akra; esti de ouk euoinos.] Strabo. l.
+14. p. 944.
+
+Some places were called more simply Ampe.
+
+See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.
+
+[Greek: Ampe] of Tzetzes. See Cellarius.
+
+[826] [Greek: Mukales chorion hieron]. Herodotus. l. 1. c. 148.
+
+[827] Praep. Evan. l. 5. c. 16.
+
+[828] Pindar. Olymp. Ode 12.
+
+[Greek: Numphai eisi en toi phreati]. Artemidorus Oneirocrit. l. 2. c. 23.
+
+[829] [Greek: Numphon estin hieron epi tei pegei.---louomenois de en tei
+pegei kamaton te esti kai algematon panton hiamata]. Pausanias. l. 6. p.
+510.
+
+[830] [Greek: Numphika], and [Greek: Loutra], are put by Hesychius as
+synonymous.
+
+Omnibus aquis Nymphae sunt praesidentes. 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 Nymphae;
+but improperly. Nympha vox, Graecorum [Greek: Numpha], non fuit ab origine
+Virgini sive Puellae propria: sed solummodo partem corporis denotabat.
+AEgyptijs, 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
+foemineum, sicut et alios fontes, nomine Ain Omphe, Graece [Greek: numphe],
+insignibant: quod ab AEgyptijs ad Graecos derivatum est.--Hinc legimus,
+[Greek: Numphe pege, kai neogamos gune, numphen de kalousi ktl.] Suidas.
+
+[Greek: Par' Athenaiois he tou Dios meter, Numphe]. Ibidem.
+
+[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis.
+[Greek: Kai ho Aphthas dechetai porrhothen tou puros eidos.] The same by
+Gregory Nyssen is contracted, and called, after the Ionic manner, [Greek:
+Phthes: hosper ho kaloumenos Phthes exaptetai]. Liber de anima. 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 notae 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] [Greek: En tei chorai ton Apolloniaton kaleitai ti Numphaion; petra
+de esti pur anadidousa; hup' autei de krenai rheousi chliarou Asphaltou].
+Strabo. l. 7. p. 487.
+
+[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called
+Ampelitis from [Greek: ampelos], the vine: because its waters were good to
+kill vermin, [Greek: Akos tes phtheirioses ampelou]. 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.
+
+[Greek: Pollas de xune poleas.]
+
+[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 [Greek: Omphe].
+
+[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, [Greek: Adelphos], [Greek:
+Kouros]?
+
+[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 AEschylus. Persae. p. 156. [Greek: Balen,
+archaios Balen.]
+
+[857] [Greek: Belin de kalousi touton; sebousi de huperphuos, Apollona
+einai ethelontes.] Herodian. l. 8. of the Aquileians.
+
+Inscriptio vetus Aquileiae 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.
+
+[Greek: He Olumpia proton Kronios lophos elegeto]. Scholia in Lycophron. v.
+42.
+
+[Greek: Soter hupsinephes Zeu, Kronion te naion lophon]. Pindar. Olymp. Ode
+5. p. 43.
+
+[863] Pindar. Olympic Ode 6. p. 52.
+
+Apollo was the same as Iamus; whose priests were the Iaemidae, 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 [Greek: Zeni Ombrioi].
+
+[866] Pindar. Olymp. Ode 6. p. 51.
+
+[867] [Greek: Tas men de petras sebousi te malista, kai toi Eteoklei phasin
+autas pesein ek tou ouranou.] 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 Anaxagorae.
+
+[874] Pliny. l. 2. c. 58. p. 102.
+
+[875] [Greek: Elibaton petran] they construed [Greek: lithon aph' heliou
+bainomenon].
+
+[876] Pindar. Olympic. Ode 1. p. 8.
+
+[877] [Greek: Ton huper kephalas Tantalou lithon]. Pindar. Isthm. Ode 8. p.
+482.
+
+[878] [Greek: Alkaios, kai Alkman lithon phasin epaioreisthai Tantaloi.]
+Scholia upon Pindar. Olymp. Ode 1. p. 8.
+
+[879] [Greek: Pine legei to toreuma, kai orgia manthane siges]. 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 praesumat.
+
+[886]
+
+  [Greek: Ou men pos nun estin hupo druos, oud' hupo petres]
+  [Greek: Toi oarizemenai, hate parthenos, eitheos te,]
+  [Greek: Parthenos, eitheos t' oarizeton alleloisin.] Homer. Iliad. [chi].
+      v. 126.
+
+  [Greek: Lithomotai, demegoroi, epi tou lithou omnuntes]. Hesychius.
+
+[887] Pindar. Pyth. Ode 4. p. 248.
+
+[Greek: Petraios timaitai Poseidon para Thettalois]. Scholia ibidem.
+
+[888] Zeus was represented by a pyramid: Artemis by a pillar. [Greek:
+Puramidi de ho Meilichios, he de kioni estin eikasmene]. 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 [Greek: Petra Sisimithrou] in Sogdiana, Petra Aornon in India,
+[Greek: kai ten tou Oxou (Petran), hoi de Ariamazou]. Strabo. l. 11. p.
+787. Petra Abatos in Egypt, [Greek: Petra Nabataia] in Arabia. Many places
+called Petra occur in the history of Alexander: [Greek: Helein de kai
+Petras erumnas sphodra ek prodoseos]. 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 [Greek: Akropolis] was
+originally of the same nature. The same is to be observed of those styled
+Purgoi.
+
+[890] Gruter. Inscript. lxxxvi. n. 8.
+
+[891] Xenophon. [Greek: Kuroupaideia].
+
+[892] Nonnus. Dionysiac. l. ix. p. 266.
+
+[893] Pausanias. l. 7. p. 577.
+
+[894] [Greek: ALPHITON, to apo neas krithes, e sitou pephurmenon aleuron.]
+Hesychius.
+
+[Greek: Alphita meliti kai elaioi dedeumena]. Hesych.
+
+[895] [Greek: OMPAI, thumata, kai puroi meliti dedeumenoi.] Hesychius.
+
+[Greek: OMPIA, pantodapa trogalia]. Ibidem.
+
+It it was expressed Amphi, the cakes were Amphitora, Amphimantora,
+Amphimasta: which seem to have been all nearly of the same composition.
+
+[Greek: AMPHASMA, psaista oinoi kai elaioi bebregmena]. Ibidem.
+
+[896] Fine flour had the sacred name of _Ador_, from _Adorus_, the God of
+day, an Amonian name.
+
+[897] [Greek: HOMOURA, semidalis hephthe, meli echousa, kai sesamon.]
+Hesych.
+
+[Greek: AMORA, semidalis hephthe sun meliti.] Ibidem.
+
+[Greek: HOMORITAS, artos ek puron dieiremenon gegonos.] Ibid.
+
+Also [Greek: Amorbitai], Amorbitae. See Athenaeus. l. 14. p. 646.
+
+[898] [Greek: PIONES, plakountes.] Hesychius.
+
+Pi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.
+
+[899] [Greek: CHAUONAS, artous elaioi anaphurathentas krithinous.] Suidas.
+
+[900] The latter Greeks expressed Puramoun, Puramous.
+
+[Greek: PYRAMOUS], a cake. [Greek: En ho Puramous para tois palaiois
+epinikios.] Artemidorus. l. 1. c. 74. [Greek: Kai ho diagrupnesas mechri
+ten heo elambane ton puramounta.] Schol. Aristoph. [Greek: Hippeis].
+
+See Meuisius on Lycophron. v. 593. and Hesych. [Greek: puramous, eidos
+plakountos.]
+
+[901] [Greek: OBELIAI], placentae. Athenaeus. l. 14. p. 645.
+
+[902] [Greek: Nun thuso ta PITYRA.] Theocritus. Idyl. 2. v. 33.
+
+[903] Athenaeus. l. 14. p. 646.
+
+[904] Diogenes Laertius: Vita Empedoclis. l.8.
+
+[905] Some read [Greek: ethaumase]. Cedrenus. p. 82. Some have thought,
+that by [Greek: boun] was meant an Ox: but Pausanias says, that these
+offerings were [Greek: pemmata]: and moreover tells us; [Greek: hoposa
+echei psuchen, touton men exiosen ouden thusai]. _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. [Greek: Chauonas te stratiai tou Ouranou]. Chau-On,
+domus vel templum Solis.
+
+[909] Herodotus mentions this custom, and styles it justly [Greek:
+aischistos ton nomon]. 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: [Greek: porneuein
+gar hapasas]. 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] [Greek: Tauta de legousi phluereontes]. 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 Timaeus 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 [Greek: Astrophane Dionuson en aktinessi puropon]:
+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 Poesis 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 [Greek: Dia ten hemeran]
+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. [Greek: Paionios Dionusios]. Hesychius. Paeonia
+Minerva. Plutarch. de decem Rhetoribus.
+
+[Greek: Palaimon Herakles]. Hesychius.
+
+[Greek: Ieter panton, Asklepie, despota Paian]. Orphic. H. 66.
+
+[Greek: Poseidon Iatros en Tenoi]. 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.
+
+[Greek: Metera Erotos Eilithuian einai]. 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 Syria Dea.
+
+[Greek: Keioi Aristaion ton auton kai Dia kai Apollo nomizontes. ktl.]
+Athenagoras. p. 290.
+
+[Greek: Helios, Zeus]. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.
+
+[Greek: Helios, Kronos]. Damascius apud Photium. c. 242.
+
+[930] Auson. Epigram. 30.
+
+See Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or
+Attis. [Greek: Dionuson tines Attin prosagoreuesthai thelousin]. Clementis
+Cohort. p. 16.
+
+[931] Orphic. Hymn. x. p. 200. Gesner.
+
+[Greek: Par' Aiguptioisi de Pan men archaiotatos, kai ton okto ton proton
+legomenon Theon.] 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. [Greek: Kothos
+kai Arkles, hoi Chuthou paides.] Plutarch. Quaestiones Graecae. v. 1. p 296.
+
+[936] Nonnus. l. 40. p. 1038.
+
+[937] In Demosthenem [Greek: Kata Meidiou. Pan schema peritetheasin autoi.]
+p. 647. See also Macrob. Sat. l. 1. c. 18.
+
+[Greek: Auton ton Dia kai ton Dionuson paidas kai neous he theologia
+kalei.] Proclus upon Plato's Parmenides. See Orphic Fragments. p. 406.
+
+[938] Hesychius. The passage is differently read. Kuster exhibits it
+[Greek: Aphroditos]. [Greek: Hode ta peri Amathounta gegraphos Paian, hos
+andra ten theon eschematisthai en Kuproi phesin.]
+
+[939] Servius upon Virgil. AEneid. l. 2. v. 632.
+
+[940] Scholia upon Apollon. Rhod. l. 3. v. 52. [Greek: Ton kaloumenon
+Moiron einai presbuteran.] In some places of the east, Venus was the same
+as Cybele and Rhea, the Mother of the Gods: [Greek: Peri tes choras tautes
+sebousi men hos epi tan ten Aphroditen, hos metera theon, poikilais kai
+enchoriois onomasi prosagoreuontes.] Ptol. Tetrabibl. l. 2.
+
+[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem
+esse ac foeminam. 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.
+
+[Greek: Auxomene kai leipomene, theluste kai arsen.] Hymn 8. v. 4.
+
+Deus Lunus was worshipped at Charrae, Edessa, and all over the east.
+
+[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.
+
+The Orphic verses [Greek: peri phuseos] are to the same purpose.
+
+  [Greek: Panton men su pater, meter, trophos, ede titheios.] 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.
+
+  [Greek: Protogon', Erikapaie, theon pater, ede kai huie.] Hymn. 51. p.
+      246.
+
+[948] Apuleii Metamorph. l. xi. p. 241.
+
+[949] Porphyr. apud Eusebium Praep. Evang. l. 3. c. 11.
+
+[Greek: Timaitai para Lampsakenois ho Priapos, ho autos on toi Dionusoi.]
+Athenaeus. 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) [Greek: Onoma autoi Hebraisti]: diaresis on [Greek: a]; in
+original.
+
+(Gau., near ref. 383) [Greek: hois kai ton Hermen houtos]: [Greek: Ermen]
+with smooth breath mark in original.
+
+(ibid., near ref. 407) [Greek: Kokutos hudor aterpestaton]: '[Greek:
+hudos]' 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) [Greek: Hellenon echein
+ouden]: '[Greek: echien]', with a transpose mark over the '[Greek: ie]', in
+original.
+
+(Of the Omphi, near ref. 739) [Greek: hothi t' omphalos esti thalasses]:
+[Greek: hothit'], no space in original.
+
+(ibid., near ref. 766) [Greek: kubernetera te Tiphun]: [Greek: teTiphun],
+no space in original.
+
+(ibid., near ref. 779) [Greek: dos d' himeroessan]: '[Greek: dosth']', 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) [Greek: proen te kai
+chthes]: '[Greek: printe]' in original, no such word, amended to match
+Perseus E-Text.
+
+(ibid., near ref. 929) [Greek: Hermes th', Hephaistos te klutos]: [Greek:
+Hermesth'], no space in original.
+
+(Note 26.) [Greek: Mestraious tous Aiguptious]: '[Greek: Aigptious]' in
+original, obvious typo.
+
+(Note 39.) hinnulea: 'hinnulae' 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.) [Greek: huionoi te ton d' andron]: [Greek: huionoite] no space
+in original.
+
+(Note 426.) [Greek: Hoid' ixon]: '[Greek: 'Thid']' in original.
+
+(Note 430.) p. 3?6: middle digit illegible in original.
+
+(Note 465.) [Greek: eputhonto hoi Hellenes]: [Greek: oi] with smooth
+breathing mark in original (smooth breathing is generally not marked).
+
+(Note 466.) [Greek: he homou polesis]: [Greek: e omou] with smooth
+breathing marks in original.
+
+(Note 540.) [Greek: to de porro duselenkton]: '[Greek: duselegton]' in
+original, no such word, amended to match Perseus E-Text.
+
+(Note 542.) [Greek: kai teratologein]: '[Greek: teratolegein]' in original,
+no such word, amended to match Perseus E-text.
+
+(Note 543.) [Greek: presbuterous emou genesthai]: '[Greek: tresbuterous]'
+in original, obvious typo.
+
+(Note 623.) [Greek: poietai psuchroteta adousi]: '[Greek: psukroteta]' in
+original, no such word.
+
+(Note 631.) [Greek: diskos brachus]: '[Greek: dischos]' in original, no
+such word.
+
+(Note 645.) [Greek: kuros gar ho helios]: '[Greek: eilios]' in original -
+hypogegrammeni instead of breath mark.
+
+(Note 708.) [Greek: tois posi di' anthrakian]: '[Greek: anthakian]' 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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