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diff --git a/19153.txt b/19153.txt new file mode 100644 index 0000000..97ba0e8 --- /dev/null +++ b/19153.txt @@ -0,0 +1,11295 @@ +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. 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