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A New System; or, an Analysis of Ancient Mythology. Volume I.,

By Jacob Bryant

RADICALS.

Πειθους δ' εστι κελευθος, αληθειη γαρ οπηδει.——PARMENIDES.

The materials, of which I purpose to make use in the following inquiries, are comparatively few, and will be contained within a small compass. They are such as are to be found in the composition of most names, which occur in antient mythology: whether they relate to Deities then reverenced; or to the places, where their worship was introduced. But they appear no where so plainly, as in the names of those places, which were situated in Babylonia and Egypt. From these parts they were, in process of time, transferred to countries far remote; beyond the Ganges eastward, and to the utmost bounds of the Mediterranean west; wherever the sons of Ham under their various denominations either settled or traded. For I have mentioned that this people were great adventurers; and began an extensive commerce in very early times. They got footing in many parts; where they founded cities, which were famous in their day. They likewise erected towers and temples: and upon headlands and promontories they raised pillars for sea-marks to direct them in their perilous expeditions. All these were denominated from circumstances, that had some reference to the religion, which this people professed; and to the ancestors, whence they sprung. The Deity, which they originally worshipped, was the Sun. But they soon conferred his titles upon some of their ancestors: whence arose a mixed worship. They particularly deified the great Patriarch, who was the head of their line; and worshipped him as the fountain of light: making the Sun only an emblem of his influence and power. They called him Bal, and Baal: and there were others of their ancestry joined with him, whom they styled the Baalim. Chus was one of these: and this idolatry began among his sons. In respect then to the names, which this people, in process of time, conferred either upon the Deities they worshipped, or upon the cities, which they founded; we shall find them to be generally made up of some original terms for a basis, such as Ham, Cham, and Chus: or else of the titles, with which those personages were, in process of time, honoured. These were Thoth, Men or Menes, Ab, El, Aur, Ait, Ees or Ish, On, Bel, Cohen, Keren, Ad, Adon, Ob, Oph, Apha, Uch, Melech, Anac, Sar, Sama, Samaïm. We must likewise take notice of those common names, by which places are distinguished, such as Kir, Caer, Kiriath, Carta, Air, Col, Cala, Beth, Ai, Ain, Caph, and Cephas. Lastly are to be inserted the particles Al and Pi; which were in use among the antient Egyptians.

Of these terms I shall first treat; which I look upon as so many elements, whence most names in antient mythology have been compounded; and into which they may be easily resolved: and the history, with which they are attended, will, at all times, plainly point out, and warrant the etymology.

HAM or CHAM.

The first of the terms here specified is Ham; at different times, and in different places, expressed Cham, Chom, ^[8]Chamus. Many places were from him denominated Cham Ar, Cham Ur, Chomana, Comara, Camarina. Ham, by the Egyptians, was compounded Am-On, Αμων and Αμμων. He is to be found under this name among many nations in the east; which was by the Greeks expressed Amanus, and ^[9]Omanus. Ham, and Cham are words, which imply heat, and the consequences of heat; and from them many words in other languages, such as ^[10]Καυμα Caminus, Camera, were derived. Ham, as a Deity, was esteemed the ^[11]Sun: and his priests were styled Chamin, Chaminim, and Chamerim. His name is often found compounded with other terms, as in Cham El, Cham Ees, Cam Ait: and was in this manner conferred both on persons and places. From hence Camillus, Camilla, Camella Sacra, Comates, Camisium, ^[12]Camirus, Chemmis, with numberless other words, are derived. Chamma was the title of the hereditary ^[13]priestess of Diana: and the Puratheia, where the rites of fire were carried on, were called Chamina, and Chaminim, whence came the Caminus of the Latines. They were sacred hearths, on which was preserved a perpetual fire in honour of Cham. The idols of the Sun called by the same ^[14]name: for it is said of the good king Josiah, that they brake down the altars of Baalim—in his presence; and the Chaminim (or images of Cham) that were on high above them, he cut down. They were also styled Chamerim, as we learn from the prophet ^[15]Zephaniah. Ham was esteemed the Zeus of Greece, and Jupiter of Latium. ^[16]Αμμους, ὁ Ζευς, Αριστοτελει. ^[17]Αμμουν γαρ Αιγυπτιοι καλεουσι τον Δια. Plutarch says, that, of all the Egyptian names which seemed to have any correspondence with the Zeus of Greece, Amoun or Ammon was the most peculiar and adequate. He speaks of many people, who were of this opinion: ^[18]Ετι δε των πολλων νομιζοντων ιδιον παρ' Αιγυπτιοις ονομα του Διος ειναι τον Αμουν, ὁ παραγοντες ἡμεις Αμμωνα λεγομεν. From Egypt his name and worship were brought into Greece; as indeed were the names of almost all the Deities there worshipped. ^[19]Σχεδον δε και παντα τα ουνοματα των Θεων εξ Αιγυπτου εληλυθε ες την Ἑλλαδα. Almost all the names of the Gods in Greece were adventitious, having been brought thither from Egypt.

CHUS.

Chus was rendered by the Greeks Χυσος, Chusus; but, more commonly, Χρυσος: and the places denominated from him were changed to Χρυσε, Chruse; and to Chrusopolis. His name was often compounded ^[20]Chus-Or, rendered by the Greeks Χρυσωρ, Chrusor, and Chrusaor; which, among the Poets, became a favourite epithet, continually bestowed upon Apollo. Hence there were temples dedicated to him, called Chrusaoria. Chus, in the Babylonish dialect, seems to have been called Cuth; and many places, where his posterity settled, were styled ^[21]Cutha, Cuthaia, Cutaia, Ceuta, Cotha, compounded ^[22]Cothon. He was sometimes expressed Casus, Cessus, Casius; and was still farther diversified.

Chus was the father of all those nations, styled ^[23]Ethiopians, who were more truly called Cuthites and Cuseans. They were more in number, and far more widely extended, than has been imagined. The history of this family will be the principal part of my inquiry.

CANAAN.

Canaan seems, by the Egyptians and Syrians, to have been pronounced Cnaan: which was by the Greeks rendered Cnas, and Cna. Thus we are told by Stephanus Byzantinus, that the antient name of Phenicia was Cna. Χνα, ὁυτος ἡ Φοινικη εκαλειτο. το εθνικον Χναιος. The same is said by Philo Biblius, from Sanchoniathon. ^[24]Χνα του πρωτου μετονομασθεντος Φοινικος. And, in another place, he says, that Isiris, the same as Osiris, was the brother to Cna. ^[25]Ισιρις—αδελφος Χνα; the purport of which is conformable to the account in the Scriptures, that the Egyptians were of a collateral line with the people of Canaan; or, that the father of the Mizräim and the Canaanites were brothers.

MIZRAIM.

This person is looked upon as the father of the Egyptians: on which account one might expect to meet with many memorials concerning him: but his history is so veiled under allegory and titles, that no great light can be obtained. It is thought, by many learned men, that the term, Mizräim, is properly a plural; and that a people are by it signified, rather than a person. This people were the Egyptians: and the head of their family is imagined to have been, in the singular, Misor, or Metzor. It is certain that Egypt, by Stephanus Byzantinus, is, amongst other names, styled Μυαρα, which, undoubtedly, is a mistake for Μυσαρα, the land of Musar, or Mysar. It is, by ^[26]Eusebius and Suidas, called Mestraia; by which is meant the land of Metzor, a different rendering of Mysor. Sanchoniathon alludes to this person under the name of ^[27]Μισωρ, Misor; and joins him with Sydic: both which he makes the sons of the Shepherds Amunus and Magus. Amunus, I make no doubt, is Amun, or Ham, the real father of Misor, from whom the Mizräim are supposed to be descended. By Magus, probably, is meant Chus, the father of those worshippers of fire, the Magi: the father, also, of the genuine Scythæ, who were styled Magog. The Canaanites, likewise, were his offspring: and, among these, none were more distinguished than those of Said, or Sidon; which, I imagine, is alluded to under the name of Sydic. It must be confessed, that the author derives it from Sydic, justice: and, to say the truth, he has, out of antient terms, mixed so many feigned personages with those that are real, that it is not possible to arrive at the truth.

NIMROD.

It is said of this person, by Moses, that he was the son of Cush. ^[28]And Cush begat Nimrod: he began to be a mighty one in the earth: he was a mighty hunter before the Lord: wherefore it is said, even as Nimrod, the mighty hunter before the Lord. And the beginning of his kingdom was Babel. His history is plainly alluded to under the character of Alorus, the first king of ^[29]Chaldea; but more frequently under the title of Orion. This personage is represented by Homer as of a gigantic make; and as being continually in pursuit of wild ^[30]beasts. The Cuthite Colonies, which went westward, carried with them memorials of this their ancestor; and named many places from him: and in all such places there will be found some peculiar circumstances, which will point out the great hunter, alluded to in their name. The Grecians generally styled him ^[31]Νεβρωδ, Nebrod: hence places called by his name are expressed Nebrod, Nebrodes, Nebrissa. In Sicily was a mountain Nebrodes, called by Strabo in the plural ^[32]τα Νεβρωδε ορη. It was a famous place for hunting; and for that reason had been dedicated to Nimrod. The poet Gratius takes notice of its being stocked with wild beasts:

And Solinus speaks to the same purpose: ^[34]Nebrodem damæ et hinnuli pervagantur. At the foot of the mountain were the warm baths of Himera.

The term Νεβρος, Nebros, which was substituted by the Greeks for Nimrod, signifying a fawn, gave occasion to many allusions about a fawn, and fawn-skin, in the Dionusiaca, and other mysteries. There was a town Nebrissa, near the mouth of the Bætis in Spain, called, by Pliny, Veneria; ^[35]Inter æstuaria Bætis oppidum Nebrissa, cognomine Veneria. This, I should think, was a mistake for Venaria; for there were places of that name. Here were preserved the same rites and memorials, as are mentioned above; wherein was no allusion to Venus, but to Nimrod and Bacchus. The island, and its rites, are mentioned by Silius Italicus.

The Priests at the Bacchanalia, as well as the Votaries, were habited in this manner.

Statius describes them in the same habit.

The history of Nimrod was, in great measure, lost in the superior reverence shewn to Chus, or Bacchus: yet, there is reason to think, that divine honours were of old paid to him. The family of the Nebridæ at ^[39]Athens, and another of the same name at Cos, were, as we may infer from their history, the posterity of people, who had been priests to Nimrod. He seems to have been worshipped in Sicily under the names of Elorus, Belorus, and Orion. He was likewise styled ^[40]Belus: but as this was merely a title, and conferred upon other persons, it renders his history very difficult to be distinguished.

TITLES of the DEITY.

Theuth, Thoth, Taut, Taautes, are the same title diversified; and belong to the chief god of Egypt. Eusebius speaks of him as the same as Hermes. ^[41]Ὁν Αιγυπτιοι μεν εκαλεσαν Θωυθ, Αλεξανδρεις δε Θωθ, Ἑρμην δε Ἑλληνες μετεφρασαν. From Theuth the Greeks formed ΘΕΟΣ; which, with that nation, was the most general name of the deity. Plato, in his treatise, named Philebus, mentions him by the name of ^[42]Θευθ. He was looked upon as a great benefactor, and the first cultivator of the vine.

He was also supposed to have found out letters: which invention is likewise attributed to Hermes. ^[44]Απο Μισωρ Τααυτος, ὁς ἑυρε την των πρωτων στοιχειων γραφην.——Ἑλληνες δε Ἑρμην εκαλεσαν. Suidas calls him Theus; and says, that he was the same as Arez, styled by the Arabians Theus Arez, and so worshipped at Petra. Θευσαρης τουτ' εστι Θεος Αρης, εν Πετρᾳ της Αραβιας. Instead of a statue, there was λιθος μελας, τετραγωνος, ατυπωτος, a black, square pillar of stone, without any figure, or representation. It was the same deity, which the Germans and Celtæ worshipped under the name of Theut-Ait, or Theutates; whose sacrifices were very cruel, as we learn from Lucan.

AB.

Ab signifies a father, similar to אב of the Hebrews. It is often found in composition, as in Ab-El, Ab-On, Ab-Or.

AUR, OUR, OR.

Aur, sometimes expressed Or, Ur, and Our, signifies both light and fire. Hence came the Orus of the Egyptians, a title given to the Sun. ^[46]Quod solem vertimus, id in Hebræo est אור, Ur; quod lucem, et ignem, etiam et Solem denotat. It is often compounded with the term above, and rendered Abor, Aborus, Aborras: and it is otherwise diversified. This title was often given to Chus by his descendants; whom they styled Chusorus. From Aur, taken as an element, came Uro, Ardeo; as a Deity, oro, hora, ὡρα, Ἱερον, Ἱερευς. Zeus was styled Cham-Ur, rendered Κωμυρος by the Greeks; and under this title was worshipped at Halicarnassus. He is so called by Lycophron. ^[47]Ημος καταιθων θυσθλα Κωμυρῳ Λεων. Upon which the Scholiast observes; (Κωμυρος) ὁ Ζευς εν Ἁλικαρνασῳ τιμᾳται.

EL.

El, Al, Ηλ, sometimes expressed Eli, was the name of the true God; but by the Zabians was transferred to the Sun: whence the Greeks borrowed their Ἡλιος, and Ηελιος. El, and Elion, were titles, by which the people of Canaan distinguished their chief Deity. ^[48]Γινεται τις Ελιουν, καλουμενος ὑψιστος. This they sometimes still farther compounded, and made Abelion: hence inscriptions are to be found ^[49]DEO ABELLIONI. El according to Damascius was a title given to Cronus. ^[50]Φοινικες και Συροι τον Κρονον Ηλ, και Βηλ, και Βολαθην επονομαζουσι. The Phenicians and Syrians name Cronus Eel, and Beel, and Bolathes. The Canaanitish term Elion is a compound of Eli On, both titles of the Sun: hence the former is often joined with Aur, and Orus. ^[51]Elorus, and Alorus, were names both of persons and places. It is sometimes combined with Cham: whence we have Camillus, and Camulus: under which name the Deity of the Gentile world was in many places worshipped. Camulus and Camillus were in a manner antiquated among the Romans; but their worship was kept up in other countries. We find in Gruter an inscription ^[52]DEO CAMULO: and another, CAMULO. SANCTO. FORTISSIMO. They were both the same Deity, a little diversified; who was worshipped by the Hetrurians, and esteemed the same as Hermes. ^[53]Tusci Camillum appellant Mercurium. And not only the Deity, but the minister and attendant had the same name: for the priests of old were almost universally denominated from the God whom they served, or from his temple. The name appears to have been once very general. ^[54]Rerum omnium sacrarum administri Camilli dicebantur. But Plutarch seems to confine the term to one particular office and person. ^[55]Τον ὑπηρετουντα τῳ Ἱερῳ του Διος αμφιθαλη παιδα λεγεσθαι Καμιλλον, ὡς και τον Ἑρμην· ὁυτως ενιοι των Ἑλληνων Καμιλλον απο της διακονιας προσηγορευον. He supposes the name to have been given to Hermes, on account of the service and duty enjoined him. But there is nothing of this nature to be inferred from the terms. The Hermes of Egypt had nothing similar to his correspondent in Greece. Camillus was the name of the chief God, Cham-El, the same as Elion, ὁ ὑψιστος. He was sometimes expressed Casmillus; but still referred to Hermes. ^[56]Κασμιλλος ὁ Ἑρμης εστιν, ὡς ἱστορει Διονυσιοδωρος. The Deity El was particularly invoked by the eastern nations, when they made an attack in battle: at such time they used to cry out, El-El, and Al-Al. This Mahomet could not well bring his proselytes to leave off: and therefore changed it to Allah; which the Turks at this day make use of, when they shout in joining battle. It was, however, an idolatrous invocation, originally made to the God of war; and not unknown to the Greeks. Plutarch speaks of it as no uncommon exclamation; but makes the Deity feminine.

Hence we have in Hesychius the following interpretations; αλαλαζει, επινικιως ηχει. Αλαλαγμος, επινικιος ὑμνος. Ελελευ, επιφωνημα πολεμικον. It is probably the same as הלל in Isaiah, ^[58]How art thou fallen, Halal, thou son of Sehor.

ON and EON.

On, Eon, or Aon, was another title of the Sun among the Amonians: and so we find it explained by Cyril upon Hosea: Ων δε εστιν ὁ Ἡλιος: and speaking of the Egyptians in the same comment, he says, Ων δε εστι παρ' αυτοις ὁ Ἡλιος. The Seventy likewise, where the word occurs in Scripture, interpret it the Sun; and call the city of On, Heliopolis. ^[59]Και εδωκεν αυτῳ την Ασενεθ θυγατερα Πετεφρη Ἱερεως Ἡλιουπολεως. Theophilus, from Manetho, speaks of it in the same manner: ^[60]Ων, ἡτις εστιν Ἡλιοπολις. And the Coptic Pentateuch renders the city On by the city of the Sun. Hence it was, that Ham, who was worshipped as the Sun, got the name of Amon, and Ammon; and was styled Baal-Hamon. It is said of Solomon, that he had a vineyard at ^[61]Baal-Hamon; a name probably given to the place by his Egyptian wife, the daughter of Pharaoh. The term El was combined in the same manner; and many places sacred to the Sun were styled El-on, as well as El-our. It was sometimes rendered Eleon; from whence came ἡλιος, and ἡλιον. The Syrians, Cretans, and Canaanites, went farther, and made a combination of the terms Ab-El-Eon, Pater Summus Sol, or Pater Deus Sol; hence they formed Abellon, and Abelion before mentioned. Hesychius interprets Αβελιον, Ἡλιον· Αβελιον, Ἡλιακον.

Vossius thinks, and with good reason, that the Apollo of Greece and Rome was the same as the Abelion of the East. ^[62]Fortasse Apollo ex Cretico Αβελιος· nam veteres Romani pro Apollo dixere Apello: ut pro homo, hemo; pro bonus, benus; ac similia. The Sun was also worshipped under the title Abaddon; which, as we are informed by the Evangelist, was the same as Apollo; or, as he terms him, Απολλυων: ^[63]Ονομα αυτῳ Ἑβραϊστι Αβαδδων, και εν τῃ Ἑλληνικῃ Απολλυων.

AIT.

Another title of Ham, or the Sun, was Ait, and Aith: a term, of which little notice has been taken; yet of great consequence in respect to etymology. It occurs continually in Egyptian names of places, as well as in the composition of those, which belong to Deities, and men. It relates to fire, light, and heat; and to the consequences of heat. We may, in some degree, learn its various and opposite significations when compounded, from antient words in the Greek language, which were derived from it. Several of these are enumerated in Hesychius. Αιθαι, μελαιναι. Αιθειν, καιειν. Αιθαλοεν (a compound of Aith El), κεκαυμενον. Αιθινος, καπνος. Αιθον, λαμπρον. Αιθωνα (of the same etymology, from Aith-On) μελανα, πυρωδη. ^[64]Αιθος, καυμα. The Egyptians, when they consecrated any thing to their Deity, or made it a symbol of any supposed attribute, called it by the name of that attribute, or ^[65]emanation: and as there was scarce any thing, but what was held sacred by them, and in this manner appropriated; it necessarily happened, that several objects had often the same reference, and were denominated alike. For, not only men took to themselves the sacred titles, but birds, beasts, fishes, reptiles, together with trees, plants, stones, drugs, and minerals, were supposed to be under some particular influence; and from thence received their names. And if they were not quite alike, they were, however, made up of elements very similar. Ham, as the Sun, was styled ^[66]Ait; and Egypt, the land of Ham, had, in consequence of it, the name of Ait, rendered by the Greeks Αετια: Εκληθη (ἡ Αιγυπτος) και Αερια, και Ποταμια, και Αιθισπια, και ^[67]ΑΕΤΙΑ. One of the most antient names of the Nile was Ait, or Αετος. It was also a name given to the Eagle, as the bird particularly sacred to the Sun: and Homer alludes to the original meaning of the word, when he terms the Eagle ^[68]Αιετος αιθων. Among the parts of the human body, it was appropriated to the ^[69]heart: for the heart in the body may be esteemed what the Sun is in his system, the source of heat and life, affording the same animating principle. This word having these two senses was the reason why the Egyptians made a heart over a vase of burning incense, an emblem of their country. ^[70]Αιγυπτον δε γραφοντες θυμιατηριον καιομενον ζωγραφουσι, και επανω ΚΑΡΔΙΑΝ. This term occurs continually in composition. Athyr, one of the Egyptian months, was formed of Ath-Ur. It was also one of the names of that place, where the shepherds resided in Egypt; and to which the Israelites succeeded. It stood at the upper point of Delta, and was particularly sacred to אור Ur, or Orus: and thence called Athur-ai, or the place of Athur. At the departure of the shepherds it was ruined by King Amosis. ^[71]Κατεσκαψε δε την Αθυριαν Αμωσις.

As Egypt was named Aith, and Ait; so other countries, in which colonies from thence settled, were styled Ethia and Athia. The sons of Chus founded a colony in Colchis; and we find a king of that country named Ait; or, as the Greeks expressed it, Αιητης: and the land was also distinguished by that characteristic. Hence Arete in the Orphic Argonautics, speaking of Medea's returning to Colchis, expresses this place by the terms ηθεα Κολχων:

It is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks formed ^[73]Αθηλα, and Αθηνα, titles, by which they distinguished the Goddess of wisdom. It was looked upon as a term of high honour, and endearment. Venus in Apollonius calls Juno, and Minerva, by way of respect, Ηθειαι:

Menelaus says to his brother Agamemnon, ^[75]Τιφθ' ὁυτως, Ηθειε, κορυσσεαι; And ^[76]Τιπτε μοι, Ηθειε κεφαλη, δευρ' ειληλουθας, are the words of Achilles to the shade of his lost Patroclus. Ηθειος, in the original acceptation, as a title, signified Solaris, Divinus, Splendidus: but, in a secondary sense, it denoted any thing holy, good, and praiseworthy. ^[77]Αλλα μιν Ηθειον καλεω και νοσφιν εοντα, says Eumæus, of his long absent and much honoured master. I will call him good and noble, whether he be dead or alive. From this antient term were derived the ηθος and ηθικα of the Greeks.

I have mentioned that it is often compounded, as in Athyr: and that it was a name conferred on places where the Amonians settled. Some of this family came, in early times, to Rhodes and Lemnos: of which migrations I shall hereafter treat. Hence, one of the most antient names of ^[78]Rhodes was Aithraia, or the Island of Athyr; so called from the worship of the Sun: and Lemnos was denominated Aithalia, for the same reason, from Aith-El. It was particularly devoted to the God of fire; and is hence styled Vulcania by the Poet:

Ethiopia itself was named both ^[80]Aitheria, and Aeria, from Aur, and Athyr: and Lesbos, which had received a colony of Cuthites, was reciprocally styled ^[81]Æthiope. The people of Canaan and Syria paid a great reverence to the memory of Ham: hence, we read of many places in those parts named Hamath, Amathus, Amathusia. One of the sons of Canaan seems to have been thus called: for it is said, that Canaan was the father of the ^[82]Hamathite. A city of this name stood to the east of mount Libanus; whose natives were the Hamathites alluded to here. There was another Hamath, in Cyprus, by the Greeks expressed Αμαθους, of the same original as the former. We read of Eth-Baal, a king of ^[83]Sidon, who was the father of Jezebel; and of ^[84]Athaliah, who was her daughter. For Ath was an oriental term, which came from Babylonia and Chaldea to Egypt; and from thence to Syria and Canaan. Ovid, though his whole poem be a fable, yet copies the modes of those countries of which he treats. On this account, speaking of an Ethiopian, he introduces him by the name of Eth-Amon, but softened by him to Ethemon.

Ath was sometimes joined to the antient title Herm; which the Grecians, with a termination, made Ἑρμης. From Ath-Herm came Θερμαι, Θερμος, Θερμαινω. These terms were sometimes reversed, and rendered Herm-athena.

AD.

Ad is a title which occurs very often in composition, as in Ad-Or, Ad-On; from whence was formed Adorus, Adon, and Adonis. It is sometimes found compounded with itself; and was thus made use of for a supreme title, with which both Deities and kings were honoured. We read of Hadad, king of ^[86]Edom: and there was another of the same name at Damascus, whose son and successor was styled ^[87]Benhadad. According to Nicolaus Damascenus, the kings of Syria, for nine generations, had the name of ^[88]Adad. There-was a prince Hadadezer, son of Rehob, king of ^[89]Zobah: and Hadoram, son of the king of ^[90]Hamath. The God Rimmon was styled Adad: and mention is made by the Prophet of the mourning of Adad Rimmon in the valley of ^[91]Megiddo. The feminine of it was Ada; of which title mention is made by Plutarch in speaking of a ^[92]queen of Caria. It was a sacred title, and appropriated by the Babylonians to their chief ^[93]Goddess. Among all the eastern nations Ad was a peculiar title, and was originally conferred upon the Sun: and, if we may credit Macrobius, it signified One, and was so interpreted by the Assyrians: ^[94]Deo, quem summum maximumque venerantur, Adad nomen dederunt. Ejus nominis interpretatio significat unus. Hunc ergo ut potissimum adorant Deum.—Simulacrum Adad insigne cernitur radiis inclinatis. I suspect that Macrobius, in his representation, has mistaken the cardinal number for the ordinal; and that what he renders one should be first, or chief. We find that it was a sacred title; and, when single, it was conferred upon a Babylonish Deity: but, when repeated, it must denote greater excellence: for the Amonians generally formed their superlative by doubling the positive: thus Rab was great; Rabrab signified very great. It is, indeed, plain from the account, that it must have been a superlative; for he says it was designed to represent what was esteemed summum maximumque, the most eminent and great. I should, therefore, think that Adad, in its primitive sense, signified πρωτος, and πρωτευων: and, in a secondary meaning, it denoted a chief, or prince. We may by these means rectify a mistake in Philo, who makes Sanchoniathon say, that Adodus of Phenicia was king of the country. He renders the name, Adodus: but we know, for certain, that it was expressed Adad, or Adadus, in Edom, Syria, and Canaan. He, moreover, makes him βασιλευς Θεων, King of the Gods: but, it is plain, that the word Adad is a compound: and, as the two terms of which it is made up are precisely the same, there should be a reciprocal resemblance in the translation. If Ad be a chief, or king; Adad should be superlatively so, and signify a king of kings. I should therefore suspect, that, in the original of Sanchoniathon, not βασιλευς Θεων, but βασιλευς βασιλεων was the true reading. In short, Ad, and Ada, signified first, πρωτος; and, in a more lax sense, a prince or ruler: Adad, therefore, which is a reiteration of this title, means πρωτος των πρωτων, or πρωτευοντων; and answers to the most High, or most Eminent.

Ham was often styled Ad-Ham, or Adam contracted; which has been the cause of much mistake. There were many places ^[95]named Adam, Adama, Adamah, Adamas, Adamana; which had no reference to the protoplast, but were, by the Amonians, denominated from the head of their family.

EES and IS.

Ees, rendered As and Is, like אש of the Hebrews, related to light and fire; and was one of the titles of the Sun. It is sometimes compounded Ad-Ees, and Ad-Is; whence came the Hades of the Greeks, and Atis and Attis of the Asiatics; which were names of the same Deity, the Sun. Many places were hence denominated: particularly a city in Africa, mentioned by ^[96]Polybius. There was a river ^[97]Adesa, which passed by the city Choma in Asia minor. It was, moreover, the name of one of the chief and most antient cities in Syria, said to have been built by Nimrod. It was, undoubtedly, the work of some of his brotherhood, the sons of Chus, who introduced there the rites of fire, and the worship of the Sun; whence it was styled Adesa, rendered by the Greeks Edessa. One of the names of fire, among those in the East, who worship it, is ^[98]Atesh at this day. The term As, like Adad, before mentioned, is sometimes compounded with itself, and rendered Asas, and Azaz; by the Greeks expressed Αζαζος and ^[99]Αζιζος. In the very place spoken of above, the Deity was worshipped under the name of Azizus. The Emperor Julian acquaints us, in his hymn to the ^[100]Sun, that the people of Edessa possessed a region, which, from time immemorial, had been sacred to that luminary: that there were two subordinate Deities, Monimus and Azizus, who were esteemed coadjutors, and assessors to the chief God. He supposes them to have been the same as Mars and Mercury: but herein this zealous emperor failed; and did not understand the theology which he was recommending. Monimus and Azizus were both names of the same God, the Deity of Edessa, and ^[101]Syria. The former is, undoubtedly, a translation of Adad, which signifies μονας, or ^[102]unitas: though, as I have before shewn, more properly primus. Azizus is a reduplication of a like term, being compounded with itself; and was of the same purport as Ades, or Ad Ees, from whence the place was named. It was a title not unknown in Greece: for Ceres was, of old, called Azazia; by the Ionians, Azesia. Hesychius observes, Αζησια, ἡ Δημητηρ. Proserpine, also, had this name. In the same author we learn that αζα, aza, signified ασβολος, or sun-burnt: which shews plainly to what the primitive word ^[103]related. This word is often found combined with Or; as in Asorus, and Esorus, under which titles the Deity was worshipped in ^[104]Syria, ^[105]Sicily, and Carthage: of the last city he was supposed to have been the founder. It is often compounded with El and Il; and many places were from thence denominated Alesia, Elysa, Eleusa, Halesus, Elysus, Eleusis, by apocope Las, Lasa, Læsa, Lasaia; also, Lissa, Lissus, Lissia. Sometimes we meet with these terms reversed; and, instead of El Ees, they are rendered Ees El: hence we have places named Azilis, Azila, Asyla, contracted Zelis, Zela, Zeleia, Zelitis; also Sele, Sela, Sala, Salis, Sillas, Silis, Soli. All these places were founded or denominated by people of the Amonian worship: and we may always, upon inquiry, perceive something very peculiar in their history and situation. They were particularly devoted to the worship of the Sun; and they were generally situated near hot springs, or else upon foul and fetid lakes, and pools of bitumen. It is, also, not uncommon to find near them mines of salt and nitre; and caverns sending forth pestilential exhalations. The Elysian plain, near the Catacombs in Egypt, stood upon the foul Charonian canal; which was so noisome, that every fetid ditch and cavern was from it called Charonian. Asia Proper comprehended little more than Phrygia, and a part of Lydia; and was bounded by the river Halys. It was of a most inflammable soil; and there were many fiery eruptions about Caroura, and in Hyrcania, which latter was styled by the Greeks κεκαυμενη. Hence, doubtless, the region had the name of ^[106]Asia, or the land of fire. One of its most antient cities, and most reverenced, was Hierapolis, famous for its hot ^[107]fountains. Here was also a sacred cavern, styled by ^[108]Strabo Plutonium, and Charonium; which sent up pestilential effluvia. Photius, in the life of Isidorus, acquaints us, that it was the temple of Apollo at Hierapolis, within whose precincts these deadly vapours arose. ^[109]Εν Ἱεραπολει της Φρυγιας Ἱερον ην Απολλωνος, ὑπο δε τον ναον καταβασιον ὑπεκειτο, θανασιμους αναπνοας παρεχομενον. He speaks of this cavity as being immediately under the edifice. Four caverns of this sort, and styled Charonian, are mentioned by ^[110]Strabo in this part of the world. Pliny, speaking of some Charonian hollows in Italy, says, that the exhalations were insupportable. ^[111]Spiracula vocant, alii Charoneas scrobes, mortiferum spiritum exhalantes. It may appear wonderful; but the Amonians were determined in the situation both of their cities and temples by these strange phænomena. They esteemed no places so sacred as those where there were fiery eruptions, uncommon steams, and sulphureous exhalations. In Armenia, near ^[112]Comana, and Camisena, was the temple of ^[113]Anait, or fountain of the Sun. It was a Persic and Babylonish Deity, as well as an Armenian, which was honoured with Puratheia, where the rites of fire were particularly kept up. The city itself was named Zela; and close behind it was a large nitrous lake. In short, from the Amonian terms, Al-As, came the Grecian ἁλος, ἁλας, ἁλς; as, from the same terms reversed (As-El), were formed the Latine Sal, Sol, and Salum. Wherever the Amonians found places with these natural or præternatural properties, they held them sacred, and founded their temples near them. ^[114]Selenousia, in Ionia, was upon a salt lake, sacred to Artemis. In Epirus was a city called Alesa, Elissa, and Lesa: and hard by were the Alesian plains; similar to the Elysian in Egypt: in these was produced a great quantity of fossil ^[115]salt. There was an Alesia in Arcadia, and a mountain Alesium with a temple upon it. Here an antient personage, Æputus, was said to have been suffocated with salt water: in which history there is an allusion to the etymology of the name. It is true that Pausanias supposes it to have been called Alesia, from Rhea having wandered thither; ^[116]δια την αλην, ὡς φασι, καλουμενον την Ῥεας: but it was not αλη, but ἁλας, and ἁλος, sal; and the Deity, to whom that body was sacred, from whence the place was named. And this is certain from another tradition, which there prevailed: for it is said that in antient times there was an eruption of sea water in the temple: ^[117]Θαλασσης δε αναφαινεσθαι κυμα εν τῳ Ἱερῳ τουτῳ λογος εστιν αρχαιος. Nor was this appellation confined to one particular sort of fountain, or water: but all waters, that had any uncommon property, were in like manner sacred to Elees, or Eesel. It was an antient title of Mithras and Osiris in the east, the same as ^[118]Sol, the Sun. From hence the priests of the Sun were called Soli and Solimi in Cilicia, Selli in Epirus, Salii at Rome, all originally priests of fire. As such they are described by Virgil:

In like manner the Silaceni of the Babylonians were worshippers of the same Deity, and given to the rites of fire, which accompanied the worship of the Sun.

The chief city of Silacena was Sile or Sele, where were eruptions of fire. Sele is the place or city of the Sun. Whenever therefore Sal, or Sel, or the same reversed, occur in the composition of any place's name, we may be pretty certain that the place is remarkable either for its rites or situation, and attended with some of the circumstances ^[119]above-mentioned. Many instances may be produced of those denominated from the quality of their waters. In the river ^[120]Silarus of Italy every thing became petrified. The river ^[121]Silias in India would suffer nothing to swim. The waters of the ^[122]Salassi in the Alps were of great use in refining gold. The fountain at ^[123]Selinus in Sicily was of a bitter saline taste. Of the salt lake near ^[124]Selinousia in Ionia I have spoken. The fountain Siloë at Jerusalem was in some degree ^[125]salt. Ovid mentions Sulmo, where he was born, as noted for its ^[126]cool waters: for cold streams were equally sacred to the Sun as those, which were of a contrary nature. The fine waters at Ænon, where John baptized, were called ^[127]Salim. The river Ales near Colophon ran through the grove of Apollo, and was esteemed the coldest stream in Ionia. ^[128]Αλης ποταμος ψυχροτατος των εν Ιωνιᾳ. In the country of the Alazonians was a bitter fountain, which ran into the ^[129]Hypanis. These terms were sometimes combined with the name of Ham; and expressed Hameles, and Hamelas; contracted to Meles and Melas. A river of this name watered the region of Pamphylia, and was noted for a most cold and pure ^[130]water. The Meles near Smyrna was equally admired. ^[131]Σμυρναιος δε ποταμος Μελης· ὑδωρ εστι καλλιστον, και σπηλαιον επι ταις πηγαις. The Melas in Cappadocia was of a contrary quality. It ran through a hot, inflammable country, and formed many fiery pools. ^[132]Και ταυτα δ' εστι τα ἑλη πανταχου πυριληπτα. In Pontus was Amasus, Amasia, Amasene, where the region abounded with hot waters: ^[133]Ὑπερκειται δε της των Αμασεων τα τε θερμα ὑδατα των Φαζημονειτων, ὑγιεινα σφοδρα.

It is wonderful, how far the Amonian religion and customs were carried in the first ages. The antient Germans, and Scandinavians, were led by the same principles; and founded their temples in situations of the same nature, as those were, which have been above described. Above all others they chose those places, where were any nitrous, or saline waters. ^[134]Maxime autem lucos (or lacus) sale gignendo fæcundos Cœlo propinquare, precesque mortalium nusquam propius audiri firmiter erant persuasi; prout exemplo Hermundurorum docet testis omni exceptione major ^[135]Tacitus.

SAN, SON, ZAN, ZAAN.

The most common name for the Sun was San, and Son; expressed also Zan, Zon, and Zaan. Zeus of Crete, who was supposed to have been buried in that Island, is said to have had the following inscription on his tomb:

The Ionians expressed it Ζην, and Ζηνα. Hesychius tells us, that the Sun was called Σαως by the Babylonians. It is to be observed that the Grecians in foreign words continually omitted the Nu final, and substituted a Sigma. The true Babylonish name for the Sun was undoubtedly Σαων, oftentimes expressed Σωαν, Soan. It was the same as Zauan of the Sidonians; under which name they worshipped Adonis, or the Sun. Hesychius says, Ζαυανας, θεος τις εν Σιδωνι. Who the Deity was, I think may be plainly seen. It is mentioned by the same writer, that the Indian Hercules, by which is always meant the chief Deity, was styled Dorsanes: Δορσανης ὁ Ἡρακλης παρ' Ινδοις. The name Dorsanes is an abridgment of Ador-San, or Ador-Sanes, that is Ador-Sol, the lord of light. It was a title conferred upon Ham; and also upon others of his family; whom I have before mentioned to have been collectively called the Baalim. Analogous to this they were likewise called the Zaanim, and Zaananim: and a temple was erected to them by the antient Canaanites, which was from them named ^[137]Beth-Zaananim. There was also a place called Sanim in the same country, rendered Sonam^[138], Σωναμ, by Eusebius; which was undoubtedly named in honour of the same persons: for their posterity looked up to them, as the Heliadæ, or descendants of the Sun, and denominated them from that luminary. According to Hesychius it was a title, of old not unknown in Greece; where princes and rulers were styled Zanides, Ζανιδες, Ἡγεμονες. In ^[139]Diodorus Siculus mention is made of an antient king of Armenia, called Barsanes; which signifies the offspring of the Sun. We find temples erected to the Deity of the same purport; and styled in the singular Beth-San: by which is meant the temple of the Sun. Two places occur in Scripture of this name: the one in the tribe of Manasseh: the other in the land of the Philistines. The latter seems to have been a city; and also a temple, where the body of Saul was exposed after his defeat upon mount Gilboa. For it is said, that the Philistines ^[140]cut off his head, and stripped off his armour—and they put his armour in the house of Ashtoreth, and they fastened his body to the wall of Bethsan. They seem to have sometimes used this term with a reduplication: for we read of a city in Canaan called ^[141]Sansanah; by which is signified a place sacred to the most illustrious Orb of day. Some antient statues near mount Cronius in Elis were by the natives called Zanes, as we are told by Pausanias: ^[142]Καλουνται δε ὑπο των επιχωριων Ζανες. They were supposed to have been the statues of Zeus: but Zan was more properly the Sun; and they were the statues of persons, who were denominated from him. One of these persons, styled Zanes, and Zanim, was Chus: whose posterity sent out large colonies to various parts of the earth. Some of them settled upon the coast of Ausonia, called in later times Italy; where they worshipped their great ancestor under the name of San-Chus. Silius Italicus speaking of the march of some Sabine troops, says,

Lactantius takes notice of this Deity. ^[144]Ægyptii Isidem, Mauri Jubam, Macedones Cabirum—Sabini Sancum colunt. He was not unknown at Rome, where they styled him Zeus Pistius, as we learn from Dionysius of Halicarnassus: ^[145]Εν Ἱερῳ Διος Πιστιου, ὁν Ῥωμαιοι Σαγκον καλουσι. There are in Gruter inscriptions, wherein he has the title of Semon prefixed, and is also styled Sanctus.

^[146]SANCTO. SANCO.
SEMONI. DEO. FIDIO.
SACRUM.

Semon (Sem-On) signifies Cœlestis Sol.

Some of the antients thought that the soul of man was a divine emanation; a portion of light from the Sun. Hence, probably, it was called Zoan from that luminary; for so we find it named in Macrobius. ^[147]Veteres nullum animal sacrum in finibus suis esse patiebantur; sed abigebant ad fines Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos Græci ΖΩΑΝΑΣ vocant Diis debitas æstimabant.

DI, DIO, DIS, DUS.

Another common name for the Deity was Dis, Dus, and the like; analogous to Deus, and Theos of other nations. The Sun was called Arez in the east, and compounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is mentioned by Tertullian^[148]. Unicuique etiam provinciæ et civitati suus Deus est, ut Syriæ Astarte, Arabiæ Dysares. Hesychius supposes the Deity to have been the same as Dionusus. Δουσαρην τον Διονυσον Ναβαταιοι (καλουσιν), ὡς Ισιδωρος. There was a high mountain, or promontory, in ^[149]Arabia, denominated from this Deity: analogous to which there was one in Thrace, which had its name ^[150]from Dusorus, or the God of light, Orus. I took notice, that Hercules, or the chief Deity among the Indians, was called Dorsanes: he had also the name of Sandis, and Sandes; which signifies Sol Deus. ^[151]Βηλον μεν τον Δια τυχον, Σανδην τε τον Ἡρακλεα, και Αναϊτιδα την Αφροδιτην, και αλλως αλλους εκαλουν. Agathias of the people in the east. Probably the Deity Bendis, whose rites were so celebrated in Phrygia and Thrace, was a compound of Ben-Dis, the offspring of God. The natives of this country represented Bendis as a female; and supposed her to be the same as ^[152]Selene, or the moon. The same Deity was often masculine and feminine: what was Dea Luna in one country, was Deus Lunus in another.

KUR, ΚYΡΟΣ, CURA.

The Sun was likewise named Kur, Cur, Κυρος. ^[153]Κυρον γαρ καλειν Περσας τον Ἡλιον. Many places were sacred to this Deity, and called Cura, Curia, Curopolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in Persis, Media, Iberia, were denominated in the same manner. The term is sometimes expressed Corus: hence Corusia in Scythia. Of this term I shall say more hereafter.

COHEN, or CAHEN.

Cohen, which seems, among the Egyptians and other Amonians, to have been pronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In early times the office of a Prince and of a Priest were comprehended under one character.

This continued a great while in some parts of the ^[155]world; especially in Asia Minor, where, even in the time of the Romans, the chief priest was the prince of the ^[156]province. The term was sometimes used with a greater latitude; and denoted any thing noble and divine. Hence we find it prefixed to the names both of Deities and men; and of places denominated from them. It is often compounded with Athoth, as Canethoth; and we meet with Can-Osiris, Can-ophis, Can-ebron, and the like. It was sometimes expressed Kun, and among the Athenians was the title of the antient priests of Apollo; whose posterity were styled Κυννιδαι, Cunnidæ, according to Hesychius. Κυννιδαι, γενος εν Αθηνῃσιν, εξ ὁυ Ἱερευς του Κυννιου Απολλωνος. We find from hence, that Apollo was styled Κυννιος, Cunnius. Κυννιος, Απολλωνος επιθετον. Hence came κυνειν, προσκυνειν, προσκυνησις, well known terms of adoration. It was also expressed Con, as we may infer from the title of the Egyptian Hercules.^[157] Τον Ἡρακλην φησι κατα την Αιγυπτιων διαλεκτον ΚΩΝΑ λεγεσθαι. It seems also to have been a title of the true God, who by ^[158]Moses is styled Konah, קנה.

We find this term oftentimes subjoined. The Chaldeans, who were particularly possessed of the land of Ur, and were worshippers of fire, had the name of Urchani. Strabo limits this title to one branch of the Chaldeans, who were literati, and observers of the heavens; and even of these to one sect only. Εστι δε και των Χαλδαιων των Αστρονομικων γενη πλειω· και γαρ ^[159]Ορχηνοι τινες προσαγορευονται. But ^[160]Ptolemy speaks of them more truly as a nation; as does Pliny likewise. He mentions their stopping the course of the Euphrates, and diverting the stream into the channel of the Tigris. ^[161]Euphratem præclusere Orcheni, &c. nec nisi Pasitigri defertur in mare. There seem to have been particular colleges appropriated to the astronomers and priests in Chaldea, which were called Conah; as we may infer from ^[162]Ezra. He applies it to societies of his own priests and people; but it was a term borrowed from Chaldea.

The title of Urchan among the Gentile nations was appropriated to the God of fire, and his ^[163]priests; but was assumed by other persons. Some of the priests and princes among the Jews, after the return from captivity, took the name of Hyrcanus. Orchan, and Orchanes among the Persic and Tartar nations is very common at this ^[164]day; among whom the word Chan is ever current for a prince or king. Hence we read of Mangu Chan, Cublai Chan, Cingis Chan. Among some of these nations it is expressed Kon, Kong, and King. Monsieur de Lisle, speaking of the Chinese, says, ^[165]Les noms de King Che, ou Kong-Sse, signifient Cour de Prince en Chine. Can, ou Chan en langue Tartare signifie Roi, ou Empereur.

PETAH.

Of this Amonian term of honour I have taken notice in a treatise before. I have shewn, that it was to be found in many Egyptian ^[166]names, such as Petiphra, Petiphera, Petisonius, Petosiris, Petarbemis, Petubastus the Tanite, and Petesuccus, builder of the Labyrinth. Petes, called Peteos in Homer, the father of Mnestheus, the Athenian, is of the same original: ^[167]Τον γαρ Πετην, τον πατερα Μενεσθεως, του στρατευσαντος εις Τροιαν. φανερως Αιγυπτιον ὑπαρξαντα κτλ. All the great officers of the Babylonians and Persians took their names from some sacred title of the Sun. Herodotus mentions ^[168]Petazithes Magus, and ^[169]Patiramphes: the latter was charioteer to Xerxes in his expedition to Greece: but he was denominated from another office; for he was brother to Smerdis, and a Magus; which was a priest of the Sun. The term is sometimes subjoined, as in Atropatia, a province in ^[170]Media; which was so named, as we learn from Strabo, ^[171]απο του Ατροπατου ἡγεμονος. In the accounts of the Amazons likewise this word occurs. They are said to have been called Aorpata, or, according to the common reading in Herodotus, Oiorpata; which writer places them upon the Cimmerian Bosporus. ^[172]Τας δε Αμαζονας καλεουσι Σκυθαι Οιορπατα· δυναται δε το ουνομα τουτο κατ' Ἑλλαδα γλωσσαν ανδροκτονοι Οιορ γαρ καλεουσι τον ανδρα, το δε πατα κτεινειν. This etymology is founded upon a notion that the Amazons were a community of women, who killed every man, with whom they had any commerce, and yet subsisted as a people for ages. I shall hereafter speak of the nations under this title; for there were more than one: but all of one family; all colonies from Egypt. The title above was given them from their worship: for Oiorpata, or, as some MSS. have it, Aor-pata, is the same as ^[173]Petah Or, the priest of Orus; or, in a more lax sense, the votaries of that God. They were Ανδροκτονοι; for they sacrificed all strangers, whom fortune brought upon their coast: so that the whole Euxine sea, upon which they lived, was rendered infamous from their cruelty: but they did not take their name from this circumstance.

One of the Egyptian Deities was named Neith, and Neit; and analogous to the above her priests were styled ^[174]Pataneit. They were also named Sonchin, which signifies a priest of the Sun: for Son, San, Zan, are of the same signification; and Son-Chin is Ζανος ἱερευς. Proclus says, that it was the title of the priests; and particularly of him, who presided in the college of Neith at Saïs.

BEL and BAAL.

Bel, Bal, or Baal, is a Babylonish title, appropriated to the Sun; and made use of by the Amonians in other countries; particularly in Syria and Canaan. It signified Κυριος, or Lord, and is often compounded with other terms; as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on; (from which last came Bellona of the Romans) and also Baal-shamaim, the great Lord of the Heavens. This was a title given by the Syrians to the Sun: ^[175]Τον Ἡλιον Βεελσαμην καλουσιν, ὁ εστι παρα Φοινιξι Κυριος Ουρανου, Ζευς δε παρ' Ἑλλησι. We may, from hence, decypher the name of the Sun, as mentioned before by Damascius, who styles that Deity Bolathes: ^[176]Φοινικες και Συροι τον Κρονον Ηλ, και Βηλ, και Βολαθην επονομαζουσι. What he terms Bolathes is a compound of Bal-Ath, or Bal-Athis; the same as Atis, and Atish of Lydia, Persis, and other countries. Philo Biblius interprets it Zeus: Damascius supposed it to mean Cronus; as did likewise Theophilus: ^[177]Ενιοι μεν σεβονται τον Κρονον, και τουτον αυτον ονομαζουσι Βηλ, και Βαλ, μαλιστα ὁι οικουντες τα ανατολικα κλιματα. This diversity amounts to little: for I shall hereafter shew, that all the Grecian names of Deities, however appropriated, were originally titles of one God, and related to the Sun.

KEREN.

Keren signifies, in its original sense, a horn: but was always esteemed an emblem of power; and made use of as a title of sovereignty and puissance. Hence, it is common with the sacred writers to say ^[178]My horn shalt thou exalt—^[179]his horn shall be exalted with honour—^[180]the horn of Moab is cut off: and the Evangelist^[181] speaks of Christ as a horn of salvation to the world. The Greeks often changed the nu final into sigma: hence, from keren they formed κερας, κερατος: and from thence they deduced the words κρατος, κρατερος: also κοιρανος, κρεων, and καρηνον; all relating to strength and eminence. Gerenius, Γερηνιος, applied to Nestor, is an Amonian term, and signifies a princely and venerable person. The Egyptian Crane, for its great services, was held in high honour, being sacred to the God of light, Abis (אב אש) or, as the Greeks expressed it, Ibis; from whence the name was given. It was also called Keren and Kerenus: by the Greeks Γερανος, the noble bird, being most honoured of any. It was a title of the Sun himself: for Apollo was named Craneüs, and ^[182]Carneüs; which was no other than Cereneüs, the supreme Deity, the Lord of light: and his festival styled Carnea, Καρνεια, was an abbreviation of Κερενεια, Cerenea. The priest of Cybele in Phrygia was styled Carnas; which was a title of the Deity, whom he served; and of the same purport as Carneus above.

OPH.

Oph signifies a serpent, and was pronounced at times and expressed, Ope, ^[183]Oupis, Opis, Ops; and, by Cicero, ^[184]Upis. It was an emblem of the Sun; and also of time and eternity. It was worshipped as a Deity, and esteemed the same as Osiris; by others the same as Vulcan. Vulcanus Ægyptiis Opas dictus est, eodem Cicerone ^[185]teste. A serpent was also, in the Egyptian language, styled Ob, or Aub: though it may possibly be only a variation of the term above. We are told by Orus Apollo, that the basilisk, or royal serpent, was named Oubaios: ^[186]Ουβαιος, ὁ εστιν Ἑλληνιστι Βασιλισκος. It should have been rendered Ουβος, Oubus; for Ουβαιος is a possessive, and not a proper name. The Deity, so denominated, was esteemed prophetic; and his temples were applied to as oracular. This idolatry is alluded to by Moses,^[187] who, in the name of God, forbids the Israelites ever to inquire of those dæmons, Ob and Ideone: which shews that it was of great antiquity. The symbolical worship of the serpent was, in the first ages, very extensive; and was introduced into all the mysteries, wherever celebrated: ^[188]Παρα παντι των νομιζομενων παρ' ὑμιν Θεων ΟΦΙΣ συμβολον μεγα και μυστηριον αναγραφεται. It is remarkable, that wherever the Amonians founded any places of worship, and introduced their rites, there was generally some story of a serpent. There was a legend about a serpent at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks called Apollo himself Python, which is the same as Opis, Oupis, and Oub. The woman at Endor, who had a familiar spirit, is called ^[189]אוב, Oub, or Ob; and it is interpreted Pythonissa. The place where she resided, seems to have been named from the worship there instituted: for Endor is compounded of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle of the God Ador. This oracle was, probably, founded by the Canaanites; and had never been totally suppressed. In antient times they had no images in their temples, but, in lieu of them, used conical stones or pillars, called Βαιτυλια; under which representation this Deity was often worshipped. His pillar was also called ^[190]Abaddir, which should be expressed Abadir, being a compound of Ab, אוב, and Adir; and means the serpent Deity, Addir, the same as Adorus. It was also compounded with On, a title of the same Deity: and Kircher says that Obion is still, among the people of Egypt, the name of a serpent. אוב, Ob Mosi, Python, vox ab Ægyptiis sumpta; quibus Obion hodieque serpentem sonat. Ita ^[191]Kircher. The same also occurs in the Coptic lexicon. The worship of the serpent was very antient among the Greeks, and is said to have been introduced by Cecrops. ^[192]Philochorus Saturno, et Opi, primam in Atticâ statuisse aram Cecropem dicit. But though some represent Opis as a distinct Deity; yet ^[193]others introduce the term rather as a title, and refer it to more Deities than one: Callimachus, who expresses it Oupis, confers it upon Diana, and plays upon the sacred term:

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:

On the subject of serpent worship I shall speak more at large in a particular treatise.

AIN.

Ain, An, En, for so it is at times expressed, signifies a fountain, and was prefixed to the names of many places which were situated near fountains, and were denominated from them. In Canaan, near the fords of Jordan, were some celebrated waters; which, from their name, appear to have been, of old, sacred to the Sun. The name of the place was ^[196]Ænon, or the fountain of the Sun; the same to which people resorted to be baptized by John: not from an opinion that there was any sanctity in the waters; for that notion had been for ages obliterated; and the name was given by the Canaanite: but ^[197]John baptized in Ænon, near to Salim, because there was much water there: and they came, and were baptized. Many places were styled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these were so called from their situation; others from the worship there established. The Egyptians had many subordinate Deities, which they esteemed so many emanations, αποῤῥοιαι from their chief God; as we learn from Iamblichus, Psellus, and Porphyry. These derivatives they called ^[198]fountains, and supposed them to be derived from the Sun; whom they looked upon as the source of all things. Hence they formed Ath-El and Ath-Ain, the ^[199]Athela and Athena of the Greeks. These were two titles appropriated to the same personage, Divine Wisdom; who was supposed to spring from the head of her father. Wherever the Amonian religion was propagated, names of this sort will occur; being originally given from the mode of worship established^[200]. Hence so many places styled Anthedon, Anthemus, Ain-shemesh, and the like. The nymph Œnone was, in reality, a fountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably to this, she is said to have been the daughter of the river ^[201]Cebrenus. The island Ægina was named ^[202]Œnone, and Œnopia, probably from its worship. As Divine Wisdom was sometimes expressed Ath-Ain, or Αθηνα; so, at other times, the terms were reversed, and a Deity constituted called An-Ait. Temples to this goddess occur at Ecbatana in Media: also in Mesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were particularly observed. She was not unknown among the antient Canaanites; for a temple called Beth-Anath is mentioned in the book of ^[203]Joshua. Of these temples, and the Puratheia there established, accounts may be seen in many parts of Strabo.

I have mentioned, that all springs and baths were sacred to the Sun: on which account they were called Bal-ain; the fountains of the great Lord of Heaven; from whence the Greeks formed Βαλανεια: and the Romans Balnea. The southern seas abounded formerly with large whales: and it is well known, that they have apertures near their nostrils, through which they spout water in a large stream, and to a great height. Hence they too had the name of Bal-Ain, or Balænæ. For every thing uncommon was by the Amonians consecrated to the Deity, and denominated from his titles. This is very apparent in all the animals of Egypt.

The term Ουρανος, Ouranus, related properly to the orb of the Sun; but was in aftertimes made to comprehend the whole expanse of the heavens. It is compounded of Ourain, the fountain of Orus; and shews to what it alludes, by its etymology. Many places were named Ees-ain, the reverse of Ain-ees, or Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain, rendered Amisene, and Camisene: the natural histories of which places will generally authenticate the etymology. The Amonians settled upon the Tiber: and the antient town Janiculum was originally named ^[204]Camese; and the region about it Camesene: undoubtedly from the fountain Camesene, called afterward Anna Perenna, whose waters ran into the sacred pool ^[205]Numicius: and whose priests were the Camœnæ.

I am sensible, that some very learned men do not quite approve of terms being thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain, Cam-ain, and in other examples: and it is esteemed a deviation from the common usage in the Hebrew language; where the governing word, as it is termed, always comes first. Of this there are many instances; such as Ain-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El, Beth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not affect the etymologies, which I have laid before the reader: for I do not deduce them from the Hebrew. And though there may have been of old a great similitude between that language, and those of Egypt, Cutha, and Canaan: yet they were all different tongues. There was once but one language among the sons of men^[206]. Upon the dispersion of mankind, this was branched out into dialects; and those again were subdivided: all which varied every age, not only in respect to one another; but each language differed from itself more and more continually. It is therefore impossible to reduce the whole of these to the mode, and standard of any one. Besides, the terms, of which I suppose these names to be formed, are not properly in regimine; but are used adjectively, as is common almost in every language. We meet in the Grecian writings with ^[207]Ἑλληνα στρατον, Ἑλλαδα διαλεκτον, εσβεσεν Ἑλλαδα φωνην. Also νασον Σικελαν, γυναικα μαζον, Περσην στρατον, ναυτην δρομον, Σκυθην οιμον. Why may we not suppose, that the same usage prevailed in Cutha, and in Egypt? And this practice was not entirely foreign to the Hebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read of ^[208] Baalath-Beer, exactly similar to the instances which I have produced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but we sometimes find the governing word postponed, as in Elizabeth, or temple of Eliza. It was a Canaanitish^[209] name, the same as Elisa, Eleusa, Elasa of Greece and other countries. It was a compound of El-Ees, and related to the God of light, as I have before shewn. It was made a feminine in aftertimes: and was a name assumed by women of the country styled Phenicia, as well as by those of Carthage. Hence Dido has this as a secondary appellation; and mention is made by the Poet of Dii morientis ^[210]Elizæ, though it was properly the name of a Deity. It may be said, that these names are foreign to the Hebrews, though sometimes adopted by them: and I readily grant it; for it is the whole, that I contend for. All, that I want to have allowed, is, that different nations in their several tongues had different modes of collocation and expression: because I think it as unreasonable to determine the usage of the Egyptians and antient Chaldeans by the method of the Hebrews, as it would be to reduce the Hebrew to the mode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1 Kings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find terms of this sort transposed. But in respect to foreign names, especially of places, there are numberless instances similar to those, which I have produced. They occur in all histories of countries both antient and modern. We read of Pharbeth, and Phainobeth in Egypt: of Themiskir, and ^[211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and Armenia. Among the eastern nations at this day the names of the principal places are of this manner of construction; such as Pharsabad, Jehenabad, Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others. Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I may venture to derive it from An-Eees, or Ur-Ain, however the terms may be disposed. And I may proceed farther to suppose that it was denominated the fountain of light; as I am able to support my etymology by the history of the place. Or if I should meet with a country called Azania, I may in like manner derive it from Az-An, a fountain sacred to the Sun; from whence the country was named. And I may suppose this fountain to have been sacred to the God of light, on account of some real, or imputed, quality in its waters: especially if I have any history to support my etymology. As there was a region named Azania in Arcadia, the reader may judge of my interpretation by the account given of the excellence of its waters. ^[212]Αζανια, μερος της Αρκαδιας—εστι κρηνη της Αζανιας, ἡ τους γευσαμενους του ὑδατος ποιει μηδε την οσμην του οινου ανεχεσθαι. Hanes in ^[213]Egypt was the reverse of Azan; formed however of the same terms, and of the same purport precisely.

In respect to this city it may be objected, that if it had signified, what I suppose, we should have found it in the sacred text, instead of חנס, expressed עין אש. If this were true, we must be obliged to suppose, whenever the sacred writers found a foreign name, composed of terms not unlike some in their own language, that they formed them according to their own mode of expression, and reduced them to the Hebrew orthography. In short, if the etymology of an Egyptian or Syriac name could be possibly obtained in their own language, that they had always an eye to such etymology; and rendered the word precisely according to the Hebrew manner of writing and pronunciation. But this cannot be allowed. We cannot suppose the sacred writers to have been so unnecessarily scrupulous. As far as I can judge, they appear to have acted in a manner quite the reverse. They seem to have laid down an excellent rule, which would have been attended with great utility, had it been universally followed: this was, of exhibiting every name, as it was expressed at the time when they wrote, and by the people, to whom they addressed themselves. If this people, through length of time, did not keep up to the original etymology in their pronunciation, it was unnecessary for the sacred Penmen to maintain it in their writings. They wrote to be understood: but would have defeated their own purpose, if they had called things by names, which no longer existed. If length of time had introduced any variations, those changes were attended to: what was called Shechem by Moses, is termed ^[214]Σιχαρ or Συχαρ by the ^[215]Apostle.

APHA, APHTHA, PTHA, PTHAS.

Fire, and likewise the God of fire, was by the Amonians styled Apthas, and Aptha; contracted, and by different authors expressed, Apha, Pthas, and Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. Φθας, ὁ Ηφαιστος παρα ^[216]Μεμφιταις. And Cicero makes him the same Deity of the Romans. ^[217]Secundus, (Vulcanus) Nilo natus, Phas, ut Ægyptii appellant, quem custodem esse Ægypti volunt. The author of the Clementines describes him much to the same purpose. ^[218]Αιγυπτιοι δε ὁμοιως—το πυρ ιδιᾳ διαλεκτῳ Φθα εκαλεσαν, ὁ ἑρμηνευεται Ἡφαιστος. ^[219]Huetius takes notice of the different ways in which this name is expressed: Vulcano Pthas, et Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha Ægyptiorum eundem esse ac Vulcanum Græcorum; Patrem illi fuisse Cnef, rerum opificem. However the Greeks and Romans may have appropriated the term, it was, properly, a title of ^[220]Amon: and Iamblichus acknowledges as much in a ^[221]chapter wherein he particularly treats of him. But, at the same time, it related to fire: and every place, in the composition of whose name it is found, will have a reference to that element, or to its worship.

There was a place called Aphytis in Thrace, where the Amonians settled very early; and where was an oracular temple of Amon. ^[222]Αφυτη, η Αφυτις, πολις προς τῃ Παλληνῃ Θρᾳκης, απο Αφυος τινος εγχωριου. Εσχε δε ἡ πολις μαντειον του Αμμωνος. Aphyte, or Aphytis, is a city hard by Pallene, in Thrace; so called from one Aphys, a native of those parts. This city had once an oracular temple of Ammon.

It stood in the very country called Phlegra, where the worship of fire once particularly prevailed. There was a city Aphace; also a temple of that name in Mount Libanus, sacred to Venus Aphacitis, and denominated from fire. Here, too, was an oracle: for most temples of old were supposed to be oracular. It is described by Zosimus, who says, ^[223]that near the temple was a large lake, made by art, in shape like a star. About the building, and in the neighbouring ground, there at times appeared a fire of a globular figure, which burned like a lamp. It generally shewed itself at times when a celebrity was held: and, he adds, that even in his time it was frequently seen.

All the Deities of Greece were αποσπασματα, or derivatives, formed from the titles of Amon, and Orus, the Sun. Many of them betray this in their secondary appellations: for, we read not only of Vulcan, but of Diana being called ^[224]Apha, and Aphæa; and in Crete Dictynna had the same name: Hesychius observes, Αφαια, ἡ Δικτυννα. Castor and Pollux were styled ^[225]Αφετηριοι: and Mars ^[226]Aphæus was worshipped in Arcadia. Apollo was likewise called ^[227]Αφητωρ: but it was properly the place of worship; though Hesychius otherwise explains it. Aphetor was what the antient Dorians expressed Apha-Tor, a ^[228]fire tower, or Prutaneum; the same which the Latines called of old Pur-tor, of the like signification. This, in aftertimes, was rendered Prætorium: and the chief persons, who officiated, Prætores. They were originally priests of fire; and, for that reason, were called ^[229]Aphetæ: and every Prætor had a brazier of live coals carried before him, as a badge of his office.

AST, ASTA, ESTA, HESTIA.

Ast, Asta, Esta, signified fire; and also the Deity of that element. The Greeks expressed it Ἑστια, and the Romans, Vesta. Plutarch, speaking of the sacred water of Numicius being discovered by the priestesses of this Deity, calls them the virgins of ^[230]Hestia. Esta and Asta signified also a sacred hearth. In early times every district was divided according to the number of the sacred hearths; each of which constituted a community, or parish. They were, in different parts, styled Puratheia, Empureia, Prutaneia, and Prætoria: also ^[231]Phratriai, and Apaturia: but the most common name was Asta.

These were all places of general rendezvous for people of the same community. Here were kept up perpetual fires: and places of this sort were made use of for courts of judicature, where the laws of the country, θεμισται, were explained, and enforced. Hence Homer speaking of a person not worthy of the rights of society, calls him ^[232]Αφρητωρ, αθεμιστος, ανεστιος.

The names of these buildings were given to them from the rites there practised; all which related to fire. The term Asta was in aftertimes by the Greeks expressed, Αστυ, Astu; and appropriated to a city. The name of Athens was at first ^[233]Astu; and then Athenæ of the same purport: for Athenæ is a compound of Ath-En, Ignis fons; in which name there is a reference both to the guardian Goddess of the city; and also to the perpetual fire preserved within its precincts. The God of fire, Hephaistus, was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks Hephæstus.

The ^[234]Camœnæ of Latium, who were supposed to have shewn the sacred fountain to the Vestals, were probably the original priestesses, whose business it was to fetch water for lustrations from that stream. For Cam-Ain is the fountain of the Sun: and the Camœnæ were named from their attendance upon that Deity. The Hymns in the temples of this God were sung by these women: hence the Camœnæ were made presidents of music.

Many regions, where the rites of fire were kept up, will be found to have been named Asta, Hestia, Hestiæa, Hephæstia; or to have had cities so ^[235]called. This will appear from the histories of Thessaly, Lycia, Egypt, Lemnos; as well as from other countries.

From Asta and Esta come the terms Æstas, Æstus, Æstuo, Αστυ, Ἑστια, Ἑστιαζειν.

SHEM, SHAMEN, SHEMESH.

Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun, similar to שמש שמיס שום, of the Hebrews. Many places of reputed sanctity, such as Same, Samos, Samothrace, Samorna, were denominated from it. Philo Biblius informs us, that the Syrians, and Canaanites, lifted up their hands to Baal-Samen, the Lord of Heaven; under which title they honoured the Sun: ^[236]Τας χειρας ορεγειν εις ουρανους προς τον Ἡλιον· τουτον γαρ, φησι, θεον ενομιζον μονον ΟΥΡΑΝΟΥ ΚYΡΙΟΝ ΒΑΑΛ-ΣΑΜΗΝ καλουντες. Ephesus was a place of great sanctity: and its original name was ^[237]Samorna; which seems to be a compound of Sam-Oran, Cœlestis Sol, fons Lucis. We read of Samicon in Elis, ^[238]χωριον Σαμικον, with a sacred cavern: and of a town called ^[239]Samia, which lay above it. The word Σεμνος was a contraction of Semanos, from Sema-on; and properly signified divine and celestial. Hence σεμναι θεαι, σεμνη κορα. Antient Syria was particularly devoted to the worship of the Sun, and of the Heavens; and it was by the natives called Shems and Shams: which undoubtedly means the land of Shemesh, from the worship there followed. It retains the name at this ^[240]day. In Canaan was a town and temple, called Beth-Shemesh. What some expressed Shem and Sham, the Lubim seem to have pronounced Zam: hence the capital of Numidia was named Zama, and Zamana, from Shamen, Cœlestis. This we may learn from an inscription in ^[241]Reineccius.

JULIO. PROCULO.
PRÆF. URB. PATRONO.
COL. BYZACENÆ. ET. PA
TRONO. COLON. ÆLIÆ.
^[242]ZAMANÆ. REGIÆ.

Ham being the Apollo of the east, was worshipped as the Sun; and was also called Sham and Shem. This has been the cause of much perplexity, and mistake: for by these means many of his posterity have been referred to a wrong line, and reputed the sons of Shem; the title of one brother not being distinguished from the real name of the other. Hence the Chaldeans have by some been adjudged to the line of ^[243]Shem: and Amalek, together with the people of that name, have been placed to the same account. His genealogy is accordingly represented by Ebn Patric. He makes him the son of Aad, and great grandson of Shem. ^[244]Fuitque Aad filius Arami, filius Shemi, filius Noæ. The author of the Chronicon Paschale speaks of ^[245]Chus, as of the line of Shem: and Theophilus in his treatise to Autolycus does the same by ^[246]Mizraïm. Others go farther, and add Canaan to the ^[247]number. Now these are confessedly the immediate sons of ^[248]Ham: so that we may understand, who was properly alluded to in these passages under the name of Shem.

MACAR.

This was a sacred title given by the Amonians to their Gods; which often occurs in the Orphic hymns, when any Deity is invoked.

Many people assumed to themselves this title; and were styled ^[251]Μακαρες, or Macarians: and various colonies were supposed to have been led by an imaginary personage, Macar, or ^[252]Macareus. In consequence of this, we find that the most antient name of many cities and islands was Macra, Macris, and ^[253]Macaria. The Grecians supposed the term Macar to signify happy; whence Μακαρες θεοι was interpreted ευδαιμονες: but whether this was the original purport of the word may be difficult to determine. It is certain that it was a favourite term; and many places of sanctity were denominated from it. Macar, as a person, was by some esteemed the offspring of ^[254]Lycaon; by others, the son of ^[255]Æolus. Diodorus Siculus calls him ^[256]Macareus, and speaks of him as the son of Jupiter. This term is often found compounded Macar-On: from whence people were denominated Μακαρωνες, and ^[257]Μακρωνες; and places were called Μακρων. This, probably, was the original of the name given to islands which were styled Μακαρων νησοι. They were to be found in the Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes in Bœotia was, in like manner, called ^[258]Μακαρων νησος. It was certainly an Amonian sacred term. The inland city, Oäsis, stood in an Egyptian province, which had the ^[259]same name: so that the meaning must not be sought for in Greece. This term was sometimes expressed as a feminine, Macris, and Macra: and by the Grecians was interpreted longa; as if it related to extent. It was certainly an antient word, and related to their theology; but was grown so obsolete that the original purport could not be retrieved. I think we may be assured that it had no relation to length. Eubœa was, of old, called Macris; and may be looked upon as comparatively long: but Icarus, Rhodes, and Chios, were likewise called so; and they did not project in length more than the islands in their ^[260]neighbourhood. They were, therefore, not denominated from their figure. There was a cavern in the Acropolis of Athens, which was called Macrai, according to Euripides.

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:

All these places were, for a religious reason, so denominated from Macar, a title of the Deity.

MELECH.

Melech, or, as it is sometimes expressed, Malech, and Moloch, betokens a king; as does Malecha a queen. It was a title, of old, given to many Deities in Greece; but, in after times, grew obsolete and misunderstood: whence it was often changed to μειλιχος, and μειλιχιος, which signified the gentle, sweet, and benign Deity. Pausanias tells us that Jupiter was styled Μειλιχιος, both in ^[263]Attica and at ^[264]Argos: and, in another part of his work, he speaks of this Deity under the same title, in company with Artemis at Sicyon. ^[265]Εστι δε Ζευς Μειλιχιος, και Αρτεμις ονομαζομενη Πατρῳα. He mentions that they were both of great antiquity, placed in the temple before the introduction of images: for, the one was represented by a pyramid, and the other by a bare pillar: Πυραμιδι δε ὁ Μειλιχιος, ἡδε κιονι εστιν εικασμενη. He also speaks of some unknown Gods at Myonia in Locris, called Θεοι Μειλιχιοι; and of an altar, with an inscription of the same purport, ^[266]βωμος Θεων Μειλιχιων.

Rivers often had the name of Melech. There was one in Babylonia, generally expressed Nahar Malcha, or the royal stream: these too were often by the Grecians changed to Μειλιχοι. The foregoing writer gives an instance in a ^[267]river of Achaia. Malaga in Spain was properly Malacha, the royal city. I take the name of Amalek to have been Ham ^[268]Melech abbreviated: a title taken by the Amalekites from the head of their family. In like manner I imagine ^[269]Malchom, the God of the Sidonians, to have been a contraction of Malech-Chom, βασιλευς Ἡλιος: a title given to the Sun; but conferred also upon the chief of the Amonian ^[270]family.

ANAC.

Anac was a title of high antiquity, and seems to have been originally appropriated to persons of great strength, and stature. Such people in the plural were styled Anakim; and one family of them were to be found at ^[271]Kirjath-Arba. Some of them were likewise among the Caphtorim, who settled in Palestina. Pausanias represents Asterion, whose tomb is said to have been discovered in Lydia, as a son of Anac, and of an enormous size. ^[272]Ειναι δε Αστεριον μεν Ανακτος· Ανακτα δε Γης παιδα—οστα εφανη το σχημα περιεχοντα ες πιστιν, ὡς εστιν ανθρωπου· επει δια μεγεθος ουκ εστιν ὁπως αν εδοξεν. We may from hence perceive that the history of the Anakim was not totally obliterated among the Grecians. Some of their Deities were styled ανακτε, others ανακτορες, and their temples ανακτορια. Michael Psellus speaking of heresies, mentions, that some people were so debased, as to worship Satanaki: ^[273]Αυτον δε μονον επιγειον Σατανακι ενστερνιζονται. Satanaki seems to be Satan Anac, διαβολος βασιλευς.

Necho, Nacho, Necus, Negus, which in the Egyptian and Ethiopic languages signified a king, probably was an abbreviation of Anaco, and Anachus. It was sometimes expressed Nachi, and Nacchi. The buildings represented at Persepolis are said to be the work of Nacki Rustan; which signifies the lord, or prince Rustan.

ZAR, and SAR.

Sar is a rock, and made use of to signify a promontory. As temples were particularly erected upon such places, these eminences were often denominated Sar-On, from the Deity, to whom the temples were sacred. The term Sar was oftentimes used as a mark of high honour. The Psalmist repeatedly addresses God as his Rock, ^[274]the Rock of his refuge; the Rock of his salvation. It is also used without a metaphor, for a title of respect: but it seems then to have been differently expressed. The sacred writers call that lordly people the Sidonians, as well as those of Tyre, ^[275]Sarim. The name of Sarah was given to the wife of Abraham by way of eminence; and signifies a ^[276]lady, or princess. It is continually to be found in the composition of names, which relate to places, or persons, esteemed sacred by the Amonians. We read of Serapis, Serapion, Serapammon: also of Sarchon, and Sardon; which is a contraction for Sar-Adon. In Tobit mention is made of ^[277]Sarchedonus; the same name as the former, but with the eastern aspirate. The Sarim in Esther are taken notice of as persons of high ^[278]honour: the same dignity seems to have been known among the Philistim, by whom it was rendered ^[279]Sarna, or Sarana: hence came the ^[280]Tyrian word Sarranus for any thing noble and splendid. In the prophet Jeremiah are enumerated the titles of the chief princes, who attended Nebuchadnezzar in his expedition against Judea. Among others he mentions the ^[281]Sarsechim. This is a plural, compounded of Sar, and Sech, rendered also Shec, a prince or governor. Sar-Sechim signifies the chief of the princes and rulers. Rabshekah is nearly of the same purport: it signifies the great prince; as by Rabsares is meant the chief ^[282]Eunuch; by Rabmag, the chief of the Magi. Many places in Syria and Canaan have the term Sar in composition; such as Sarabetha, Sariphæa, Sareptha. Sardis, the capital of Crœsus, was the city of Sar-Ades, the same as Atis, the Deity of the country.

High ^[283]groves, or rather hills with woods of antient oaks, were named Saron; because they were sacred to the Deity so called. Pliny takes notice of the Saronian bay near Corinth, and of the oaks which grew near it. ^[284]Portus Cœnitis, Sinus Saronicus olim querno nemore redimitus; unde nomen. Both the oaks and the place were denominated from the Deity Sar-On, and Chan-Ait, by the Greeks rendered Σαρων, and Κοινειτις, which are titles of nearly the same purport. Saron was undoubtedly an antient God in Greece. ^[285]Lilius Gyraldus styles him Deus Marinus; but he was, properly, the Sun. Diana, the sister of Apollo, is named ^[286]Saronia: and there were Saronia sacra, together with a festival at ^[287]Trœzen; in which place Orus was supposed to have been born. ^[288]Ωρον γενεσθαι σφισιν εν γῃ πρωτον. Orus was the same as Sar-On, the Lord of light. ^[289]Rocks were called Saronides, from having temples and towers sacred to this Deity: just as groves of oaks were, of which I took notice above. This interpretation is given by ^[290]Hesychius; and by the Scholiast, upon the following verse of Callimachus:

As oaks were styled Saronides, so likewise were the antient Druids, by whom the oak was held so sacred. Hence Diodorus Siculus, speaking of the priests of Gaul, styles them ^[292]Φιλοσοφοι, θεολογοι—περιττως τιμωμενοι, ὁυς ΣΑΡΩΝΙΔΑΣ ονομαζουσι. This is one proof, out of many, how far the Amonian religion was extended; and how little we know of Druidical worship, either in respect to its essence or its origin.

UCH.

Uch, Υκ, expressed also Ach, Och, Οχα, was a term of honour among the Babylonians, and the rest of the progeny of Chus; and occurs continually in the names of men and places which have any connection with their history. I have shewn, in a former ^[293]treatise, that the shepherds who ruled in Egypt were of that race, and that they came from Babylonia and Chaldea. Eusebius informs us, that their national title was ^[294]Υκουσος; or, as it was undoubtedly expressed by the people themselves, Υκκουσος, Uc-Cusus. It is a term taken notice of by Apion and Manethon, and they speak of it as a word in the sacred language of the country, which signified a king: ^[295]Υκ καθ' ἱεραν γλωσσαν βασιλεα σημαινει. I wonder that this word has been passed over with so little notice; as it is of great antiquity; and, at the same time, of much importance in respect to etymology. Uc-Cusus signified the royal, or noble, Cusean: and, as it was a word in the sacred language of Egypt, we may from hence learn what that language was; and be assured that it was the primitive language of Chus, the same as the antient Chaldaïc. It was introduced among the Mizraïm by the Auritæ, or Cuthites, together with their rites and religion: hence it obtained the name of the sacred language. Diodorus Siculus affords ^[296]evidence to the same purpose: and it is farther proved by Heliodorus; who says that the sacred characters of Egypt and those of the Cuthites in Ethiopia were the ^[297]same. This term occurs very often among the titles of which the Babylonish names arc composed; such as Ochus and Belochus. Among the Egyptians it is to be found in Acherez and Achencherez; which are the names of two very antient princes. Acherez is a compound of Ach-Ares, Magnus Sol; equivalent to Achorus, another name of the same Deity, assumed in like manner by their kings. The latter was sometimes expressed ^[298]Achor, Achoris. Ochuras, Uchoreus; which are all the same name, diversified in different ages and by different writers. As priests took the titles of the Deities whom they served, Lucan has, very properly, introduced a priest of Egypt under the name of Achoreus:

The name of Osiris seems to have been Uc-Sehor, and Uc-Sehoris. According to Hellanicus, if a person had in Egypt made inquiry about the term Osiris, he would not have been understood: for the true name was ^[300]Usiris. Philo Biblius, from Sanchoniathon, calls the same Deity ^[301]Isiris; and adds, that he was the brother of Cna, or Canaan; and the inventor of three letters. Ισιρις, των τριων γραμματων ἑυρετης, αδελφος Χνα του Φοινικος. I take Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened, and accommodated to the ears of Greece.

The Sun was styled El-Uc, which the Grecians changed to Λυκος, Lucos; as we learn from ^[302]Macrobius. He was also styled El-Uc-Or, which was changed to Λυκωρευς; and El-Uc-Aon, rendered Lycaon^[303], Λυκαων. As this personage was the same as El-Uc, Λυκος, it was fabled of him that he was turned into a wolf. The cause of this absurd notion arose from hence: every sacred animal in Egypt was distinguished by some title of the Deity. But the Greeks never considered whether the term was to be taken in its primary, or in its secondary acceptation; whence they referred the history to an animal, when it related to the God from whom the animal was denominated. Λυκος, Lucos, was, as I have shewn, the name of the Sun: hence, wherever this term occurs in composition, there will be commonly found some reference to that Deity, or to his substitute Apollo. We read of ^[304]Λυκιου Απολλωνος ἱερον: of ^[305]Lycorus, a supposed son of Apollo: of ^[306]Lycomedes, another son: of ^[307]Lycosura, the first city which the Sun beheld. The people of Delphi were, of old, called ^[308]Lycorians: and the summit of Parnassus, ^[309]Lycorea. Near it was a ^[310]town of the same name; and both were sacred to the God of light. From Lucos, in this sense, came lux, luceo, lucidus, and Jupiter Lucetius, of the Latines; and λυχνος, λυχνια, λυχνευω, of the Greeks; also Λυκαβας, and αμφιλυκος, though differently expressed. Hence it was that so many places sacred to Apollo were styled Leuce, Leuca, Λυκια, Leucas, Leucate.

Hence also inscriptions ^[312]DEO LEUCANIÆ: which term seems to denote, Sol-Fons, the fountain of day. The name Lycophron, Λυκοφρων, which some would derive from Λυκος, a wolf, signifies a person of an enlightened mind. Groves were held very sacred: hence lucus, which some would absurdly derive a non lucendo, was so named from the Deity there worshipped: as was Ἁιμος, a word of the same purport among the Greeks.

This people, who received their theology from Egypt and Syria, often suppressed the leading vowel; and thought to atone for it by giving a new termination: though to say the truth, this mode of abbreviation is often to be observed in the original language, from whence these terms are derived. Κυρος, the name of Cyrus, seems to have suffered an abridgment of this nature. It was probably a compound of Uch-Ur, the same as Achor, and Achorus of Egypt, the great luminary, the Sun. In antient times all kings, priests, and people of consequence took to themselves some sacred title. But as Aneith was abbreviated to Neith, Acherez to Cherez; so Achorus was rendered Chorus, Curus. Thus far is manifest, that Curus signified the Sun. ^[313]Ὁ μεν ουν Κυρος απο Κυρου του παλαιου ονομα εσχεν· εκεινῳ δε απο του Ἡλιου γενεσθαι φασι· Κυρον γαρ καλειν Περσας τον Ἡλιον. Ctesias likewise informs us that the name of Cyrus had this signification. ^[314]Και τιθεται το ονομα αυτου απο του Ἡλιου: He was denominated Cyrus from the Sun, which was so called. It was the same as Orus: and according to Strabo it is sometimes so expressed; as we may infer from a river of this name, of which he says, ^[315]Εκαλειτο δε προτερον Κορος. We find it sometimes rendered Κυρις, Curis: but still with a reference to the Sun, the Adonis of the east. Hesychius explains Κυρις, ὁ Αδωνις. In Phocis was ^[316]Κυῤῥα, Currha, where Apollo Κυῤῥαιος was honoured; which names were more commonly expressed Κιῤῥα and Κιῤῥαιος. The people of Cyrene are said by Palæphatus to have been originally Ethiopians or Cuthites. They, as well as the Egyptians, worshipped the Sun under the title of Achur, and Achor: and like them esteemed him the ^[317]Θεος απομυιος. From the God Achur we may infer that their country was at first called Acurana; which is a compound of Achur-Ain, and betokens the great fountain of light. Acurana was abbreviated to Curane and Curene; but was always supposed to relate to the Sun, and Heaven. Hence the Greeks, who out of every obsolete term formed personages, supposed Cyrene to have been the daughter of the supreme Deity. ^[318]Κυρηνη, πολις Λιβυης, απο Κυρηνης της Ὑψεως. The city Cyrene in Libya was denominated from Cyrene, the daughter of the most High. There was a fountain here of great sanctity, which was in like manner denominated from the Sun. It was called ^[319]Κυρη πηγη, which terms are equivalent to Kur-Ain, and Achurain of the Amonians, and signify the fountain of the Sun. Pliny proves, that this was the purport of the terms, when he describes this part of the world. ^[320]Cyrenaïca, eadem Tripolitana regio, illustratur Hammonis oraculo—et Fonte Solis. The like account is to be found in Pomponius Mela^[321]. Ammonis oraculum, fidei inclytæ; et fons, quem Solis ^[322]appellant. As Achor was a term, which related to the Sun; we find it often compounded with Ων, On, another name of that Deity; from whence was formed Acharon. This was the true name of the city in Palestine, called in Scripture, according to our version, ^[323]Ekron. It was denominated from Achor, the God of flies, worshipped also under the name of Baal-zebub with the same attribute. The Caphtorim brought the worship of this God from Egypt; where was a river called Acharon; so denominated from the Deity of the country. This river, and the rites practised in its vicinity, are mentioned in a beautiful fragment from some Sibylline poetry, but when, or by whom composed, is uncertain. The verses are taken notice of by Clemens Alexandrinus, and what is remarkable, are certainly quoted long before the completion of what is portended. However the purport may perhaps be looked upon rather as a menace, than a prophecy.

The Deity was likewise called Achad, and Achon: and many cities and countries were hence ^[325]denominated. Acon in Palestine is said to have been so named in honour of Hercules, the chief Deity in those ^[326]parts.

I have mentioned, that Ham, styled also Cham, was looked up to as the Sun, and worshipped by his posterity. Hence both his images and priests were styled Chamin: and many princes assumed this title, just as they did that of Orus, and Arez. His posterity esteemed themselves of the Solar race, by way of eminence: and the great founder of the Persic Monarchy was styled Achamin, rendered by the Greeks Αχαιμενης, Achæmenes: and all of his family afterwards had the title of Αχαιμενιοι, and Αχαιμενιδαι, from the same pretensions. They all of them universally esteemed themselves the children of the Sun; though they were likewise so called from their worship. Hence Lutatius Placidus in his Scholia upon Statius interprets the word Achæmenidæ by ^[327]Solis Cultores. This may serve to authenticate my etymology, and shew, that the term is derived from Cham, the Sun: but the purport of it was generally more limited, and the title confined to the royal race of the Persians, who were looked upon as the offspring of the Sun. The Cuthites of Ethiopia Africana had the same high opinion of themselves: hence Calasiris in Heliodorus invokes the Sun as his great ancestor. ^[328]Επικεκλησθω μαρτυς ὁ Γεναρχης ἡμων Ἡλιος· and Chariclea in another place makes use of a like invocation: ^[329]Ἡλιε, Γεναρχα προγονων ἡμων. O, Sun, the great source of my ancestry. The Amonians, who settled at Rhodes, styled themselves Ἡλιαδαι, the Solar ^[330]race. Those who settled upon the Padus did the ^[331]same. Hyde mentions a people in Diarbeker, called ^[332]Chamsi; and says, that the meaning of the word is Solares; and the same in purport as Shemsi and Shamsi of the Arabians.

The term Υκ, of which I have been treating, was obsolete, and scarce known in the times when Greece most flourished: yet some traces of it may be found, though strangely perverted from its original meaning. For the writers of this nation, not knowing the purport of the words, which they found in their antient hymns, changed them to something similar in sound; and thus retained them with a degree of religious, but blind reverence. I have shewn, that of El-Uc they formed Λυκος, Lucus, which was acknowledged to be the name of the Sun: of El-Uc-Aon, Lycaon: of El-Uc-Or, Lycorus, and Lycoreus:

So from Uc-Ait, another title of the God, they formed Hecatus, and a feminine, Hecate. Hence Nicander speaks of Apollo by this title:

And Herophile the Sibyl of the same Deity:

The only person who seems knowingly to have retained this word, and to have used it out of composition, is ^[336]Homer. He had been in Egypt; and was an admirer of the theology of that nation. He adhered to antient ^[337]terms with a degree of enthusiasm; and introduced them at all hazards, though he many times did not know their meaning. This word, among others, he has preserved; and he makes use of it adverbially in its proper sense, when he describes any body superlatively great, and excellent. Thus he speaks of Calchas as far superior to every body else in prophetic knowledge, and styles him οχ' αριστος:

So on the Trojan side Helenus is spoken of in the same light:

So ^[340]Φωκηων οχ' αριστον, ^[341]Αιτωλων οχ' αριστος, and ^[342]Τυχιος—Σκυτοτομων οχ' αριστος.

In these and in all other instances of this term occurring in Homer, it is observable, that it is always in the same acceptation, and uniformly precedes the same word, αριστος. It is indeed to be found in the poetry ascribed to ^[343]Orpheus: but as those verses are manifestly imitations of Homer, we must not look upon it as a current term of the times, when that poetry was composed: nor was it ever, I believe, in common use, not even in the age of Homer. It was an Amonian term, joined inseparably with another borrowed from the same people. For αριστος was from Egypt, and Chaldea. Indeed, most of the irregular degrees of comparison are from that quarter; being derived from the Sun, the great Deity of the Pagan world, and from his titles and properties. Both αρειων and αριστος were from αρης, the Arez of the east. From Bel, and Baaltis, came βελτιων, and βελτιστος: αμεινων is an inflection from Amon. From the God Aloeus came λωιος, λωιτερος, and λωιστος: from κερεν changed to κερας, κερατος, were formed κρεσσων, κρεισσων, κρατερος, and κρατιστος.

PHI.

Phi signifies a mouth; also language, and speech. It is used by the Amonians particularly for the voice and oracle of any God; and subjoined to the name of that Deity. The chief oracle in the first ages was that of Ham, who was worshipped as the Sun, and styled El, and Or. Hence these oracles are in consequence called Amphi, Omphi, Alphi, Elphi, Urphi, Orphi. It is made to signify, in the book of ^[344]Genesis, the voice, or command of Pharaoh. From Phi, in this acceptation, came φημι, φημη, φημυς, φασκω, φατις, fama, fari,—ita farier infit. I imagine that the term Pharaoh itself is compounded of Phi-Ourah, Vox Ori, sive Dei. It was no unusual thing among the antients to call the words of their prince the voice of God. Josephus informs us, that it signified a king: ^[345]Ὁ Φαραων παρ' Αιγυπτιοις βασιλεα σημαινει: and Ouro in the Copto-Arabic Onomasticon is said to signify the same: but I should think, that this was only a secondary acceptation of the original term.

Phi is also used for any opening or cavity: whence we find the head of a fountain often denominated from it; at least the place, whence the fountain issued forth, or where it lost itself. And as all streams were sacred, and all cavities in the earth looked upon with a religious horror, the Amonians called them Phi-El, Phi-Ainon, Phi-Anes; rendered by the Greeks Phiale, Phænon, Phanes, Phaneas, Paneas. The chief fountain of the river Jordan lost itself underground, and rose again at some miles distance. It sunk at Phiale, and rose again at ^[346]Paneas. Pliny speaks of a place of this sort at ^[347]Memphis, called Phiala; and, as he imagines, from its figure: but it was undoubtedly a covert aquæduct, by which some branch of the river was carried. The Nile itself is said to be lost underground, near its fountains; and that place also was called Phiala. ^[348]Phialam appellari fontem ejus, mergique in cuniculos ipsum amnem. There was also a fountain of this name at ^[349]Constantinople. Sometimes it occurs without the aspirate, as in Pella, a city of Palestine, named, undoubtedly, from its fountains: for Pliny calls it Pellam aquis ^[350]divitem.

Mines were held sacred; and, like fountains, were denominated from Ænon, and Hanes, those titles of the Sun. In Arabia, near Petra, was a mine, worked by condemned persons, which was named ^[351]Phinon, and Phænon. Epiphanius mentions ^[352]Φανησια μεταλλα, or the mines of Hanes; to which Meletius, a bishop of the Thebaïs, was condemned.

AI.

Ai, and Aia, signifies a district or province; and, as most provinces in Egypt were insular, it is often taken for an island. In other parts it was of much the same purport as αια of the Greeks, and betokened any ^[353]region or country. It was from hence that so many places have been represented by the Greeks as plurals, and are found to terminate in ai; such as Athenai, Thebai, Pherai, Patrai, Amyclai, Therapnai, Clazomenai, Celænai. There are others in eia; as Chæroneia, Coroneia, Eleia. In others it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia, Æthiopia, Scythia, Cænia, Icaria. It is likewise found expressed by a single letter, and still subjoined to the proper name: hence we meet with Ætna, Arbela, Larissa, Roma, Himera, Hemera, Nusa, Nyssa, Patara, Arena, ^[354]Cabasa, and the like. We may from hence prove, and from innumerable other instances, that among the people of the east, as well as among other nations, the word in regimine was often final. Thus the land of Ion was termed Ionia; that of Babylon, Babylonia; from Assur came Assyria; from Ind, India; from Lud, Ludia; in all which the region is specified by the termination. To say Lydia tellus, Assyria tellus, is in reality ^[355]redundant. In the name of Egypt this term preceded, that country being styled Ai-Gupt, Αιγυπτος, the land of the Gupti, called afterwards Cupti, and Copti.

Footnotes

[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus. Syntag. 1. p. 7.

[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066. He calls the temple Ἱερον Ομανου.

[10] Et Solem et calorem המה Chammha vocant (Syri.) Selden de Diis Syris. Syntag. 2. c. 8. p.247.

[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v. 1. c. 11. p.72.

[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Camæ, Camelis, Cambalidus, Comopolis, Comara, &c. All these are either names of places, where the Amonians settled; or are terms, which have a reference to their religion and worship.

[13] Plutarch. Amatorius. vol. 2. p.768.

[14] 2 Chron. c. 34. v. 4. Ωρον ειωθασι Καιμιν προσαγορευειν. Plutarch. Isis et Osiris, vol. 2. p.374.

[15] I will cut off the remnant of Baal from this place, and the name of the Chammerim with the priests. Zephaniah. c. 1. v. 4. From hence we may, in some degree, infer who are meant by the Baalim.

[16] Hesychius.

[17] Herodotus. l. 2. c. 42.

Ham sub Jovis nomine in Africâ diu cultus. Bochart. Geog. Sac. l. 1. c. 1. p. 5.

[18] Plutarch. Isis et Osiris. vol. 2. p. 354. Zeus was certainly, as these writers say, a title given to Ham; yet it will be found originally to have belonged to his father; for titles were not uniformly appropriated.

[19] Herodotus. l. 2, c. 49. Speaking afterwards of the people at Dodona, he says, Χρονου πολλου διεξελθοντος, επυθοντα εκ της Αιγυπτου απικομενα τα ουνοματα τα τον θεων των αλλων, Διονυσου δε ὑστερον πολλῳ επυθοντο. c. 52. It was a long time before they had names for any of the Gods; and very late before they were acquainted with Dionusus; which Deity, as well as all the others, they received from Egypt. See also l. 2. c. 59.

[20] Sanchoniathon apud Eusebium prodit Ægyptiorum Κνηφ esse Phœnicum Αγαθοδαιμονα, vel secundum Mochum, Χουσωρα. See notes to Iamblichus, by Gale, p, 301.

[21] Chusistan, to the east of the Tigris, was the land of Chus: it was, likewise, called Cutha, and Cissia, by different writers. A river and region, styled Cutha, mentioned by Josephus, Ant. Jud. l. 9. c. 14. n. 3. the same which by others has been called Cushan, and Chusistan.

[22] The harbour at Carthage was named Cothon. Strabo. l. 17. p. 1189. Also, an island in that harbour. Diodorus Sic. l. 3. p. 168.

[23] Χουσον μεν ουδεν εβλαψεν ὁ κρονος. Αιθιοπες γαρ, ὡν ηρξεν, ετι και νυν ὑπο ἑαυτων τε και των εν τῃ Ασιᾳ παντων, ΧΟΥΣΑΙΟΙ καλουνται. Josephus. Ant. Jud. l. 1. c. 6. § 2.

[24] Euseb. Præp. Evang. l. 1. c. 10. p. 39.

[25] Sanchoniathon apud eundem. Ibid.

See Michaelis Geographia Hebræor. Extera. p. 2.

[26] Ὁ πρωτος οικησας τῃν Μεστραιαν χωραν, ητοι Αιγυπτον, Μεστραϊμ, εβασιλευσεν εν αυτῃ τῃ Μεστραιᾳ. Euseb. Chron. p. 17.

Μεστραϊμ of the LXX.

Josephus calls the country of Egypt Mestra. Την γαρ Αιγυπτον Μεστρην, και Μεστραιους τους Αιγυπτιους ἁπαντας, ὁι ταυτην οικουντες, καλουμεν. Ant. Jud. l. 1. c. 6. § 2.

[27] Apud Euseb. Præp. Evan. l. 1. c. 10. p. 36.

Hierapolis of Syria, was called Magog, or rather the city of Magog. It was also called Bambyce. Cœle (Syria) habet—Bambycen, quæ alio nomine Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. § 19. p. 266.

[28] Genesis. c. 10. v. 8, 9. Hence called Νεβρωδ ὁ κυνηγος, και Γιγας, Αιθιοψ.—Chronicon Paschale. P. 28.

[29] Πρωτον γενεσθαι Βασιλεα Αλωπον εν Βαβυλωνι Χαλδαιον. Euseb. Chron. p. 5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.

Εν τοις αστροις του ουρανου εταξαν (τον Νεβρωδ), και καλουσιν Ωριωνα. Cedrenus. p. 14.

Εγεννηθη δε και αλλος εκ της φυλες του Σημ (Χαμ), Χους ονομαστι, ὁ Αιθιοψ, ὁστις εγεννησε τον Νεβρωδ, Γιγαντα, τον την Βαβυλωνιαν κτισαντα, ὁν λεγουσιν ὁι Περσαι αποθεωθεντα, και γενομενον εν τοις αστροις του ουρανου, ὁντινα καλουσιν Ωριωνα. Chronicon Paschale. p. 36.

[30] Homer. Odyss. l. Λ v. 571.

[31] Chronicon. Pasch. p. 36.

[32] Strabo. l. 6. p. 421.

[33] Gratii Cyneget. v. 527.

[34] Solinus de Situ Orbis. c. 11.

[35] Plin. Nat. Hist. l. 3. c. 1.

[36] Silius Italicus. l. 3. v. 393.

[37] Seneca. Œdipus. act 2. v. 436.

[38] Sylvæ. l. 1. carm. 2. v. 226.

Dionysius of the Indian Camaritæ:

At the rites of Osiris, Και γαρ νεβριδας περικαθαπτονται (ὁι Αιγυπτιοι) και θυρσους φορουσι κτλ. Plutarch Isis et Osir. p. 364.

[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit Atticas—Nebridarum familiam pelliculâ cohonestavit hinnulea.

[40] Nimrod built Babylon; which is said to have been the work of Belus. Βαβυλων'—ειρηται δ' υπο Βηλου. Etymologicum Magnum.

Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l. 23.

Here was a temple, styled the temple of Belus.

[41] Eusebius. Præp. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.

[42] See also the Phædrus of Plato: Ηκουσα τοινυν περι Ναυκρατιν της Αιγυπτου κτλ.

[43] Anthologia. l. 1. 91. l. 1. 29.

[44] Eusebius. Præp. Evang. l. 1, c. 10. p. 36. from Sanchoniathon.

[45] Lucan. l. 1. v. 444.

[46] Selden de Diis Syrib: Prolegomena. c. 3.

[47] Lycophron. v. 459. Scholia ibidem.

It is also compounded with Cham, as in Orchamus, a common Babylonish appellation.

[48] Eusebii Præp. Evang. l. 1. c. 10. p. 36.

[49] Gruter. v. 1. 37. n. 4, 5, 6.

[50] Damascius apud Photium. c. 242.

[51] Αλωρος, Alorus, the first king who reigned. Syncellus. p. 18.

Ἁλια, Halia, was a festival at Rhodes in honour of the Sun, to whom that Island was sacred. Ῥοδιοι τα Ἁλια τιμωσιν. Athenæus. l. 13. p. 561. The first inhabitants were styled Heliadæ. Diodorus Sic. l. 5. p. 327. And they called the chief temple of the Deity Ἁλιον, Halion. Eustath. ad Hom. Odyss. Ζ. They came after a deluge, led by Ochimus, Macar, and others.

[52] Gruter. Inscript. xl. 9. and lvi. 11.

[53] Macrobii Saturn. l. 3. c. 8.

[54] Pomponius Laetus.

Camilla was in like manner attendant on the Gods.

Cælitum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling. Lat. p. 71. Edit. Dordrechti. 1619.

[55] Juba apud Plutarchum in Numa. vol. 1. p. 64.

[56] Scholia in Apollon. Rhodium. l. 1. v. 917. So Camœna was rendered Casmœna.

[57] De Amore Fraterno. p. 483.

[58] Isaiah. c. 14. v. 12.

[59] Genesis. c. 41. v. 45. and Exodus. c. 1. v. 11.

[60] Theophilus ad Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.

[61] Canticles. c. 8. v. 11.

Mention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v. 8.

It was sometimes compounded; and the Deity worshipped under the titles of Or-On: and there were temples of this denomination in Canaan.

Solomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2 Chron. c. 8. v. 5.

As Ham was styled Hamon, so was his son Chus, or Cuth, named Cuthon and Cothon; as we may judge from places, which, were denominated, undoubtedly, from him. At Adrumetum was an island at the entrance of the harbour so called: Hirtius. Afric. p. 798. Another at Carthage, probably so named from a tower or temple. Ὑποκεινται δε τῃ ακροπολει ὁι τε λιμενες, και ὁ ΚΩΘΩΝ.—Strabo. l. 17. p. 1189.

[62] Voss. de Idol. vol. 1. l. 2. c. 17. p. 391.

[63] Apocalyps. c. 9. v. 11.

[64] The Sun's disk, styled Αιθοψ:

Ἱππευων ἑλικηδον ὁλον πολον ΑΙΘΟΠΙ ΔΙΣΚῼ. Nonnus. l. 40. v. 371.

Αιθιοπαιδα Διονυσον. Ανακρεων. αλλοι τον οινον. αλλοι την Αρτεμιν. Hesychius. Altered to Αιθοπα παιδα by Albertus.

[65] The Egyptian Theology abounded with personages formed from these emanations, who, according to Psellus, were called Eons, Ζωνες, Αζωνες. See Iamblichus, and Psellus, and Damascius.

[66] Stephanus Byzant.

[67] Scholia on Dionysius. v. 239. What it alluded to may be seen from other authors.

[68] Homer. Iliad. Ο. v. 690. Ὁ ενθερμος, και πυρωδης. Hesychius.

[69] Ηθ καρδια. Etymolog. Magnum ex Orione, in Athribis.

They express it after the manner of the Ionians, who always deviated from the original term. The Dorians would have called it, with more propriety, Ath.

[70] Horus Apollo. l. 1. c. 22. p. 38.

[71] Clemens Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.

It was called also Abur, or Abaris, as well as Athur. In after times it was rebuilt; and by Herodotus it is styled Cercasora. By Athuria is to be understood both the city and the district; which was part of the great Nome of Heliopolis.

[72] Orphic. Argonaut. v. 1323.

[73] Athenagoræ Legatio. p. 293.

Proserpine (Κορα) was also called Athela, ibid.

[74] Apollonius Rhodius. l. 3. v. 52.

[75] Homer. Iliad. Κ. v. 37.

[76] Homer. Iliad. Ψ. v. 94.

[77] Homer. Odyss. Ξ. v. 147.

Ath-El among many nations a title of great honour.

[78] Plin. Nat. Hist. l. 5. c. 31.

[79] Valerius Flaccus. l. 2. v. 78. The chief city was Hephæstia.

[80] Universa vero gens (Æthiopum) Ætheria appellata est. Plin. l. 6. c. 30.

[81] Plin. l. 5. c. 31.

[82] Genesis. c. 10. v. 18. c. 11. v. 2.

[83] 1 Kings. c. 16. v. 31.

[84] 2 Kings. c. 11. v. 1.

[85] Ovid. Metamorph. l. 5. v. 162.

So in Virgil.

[86] 1 Kings. c. 11. v. 14. Adad, the fourth king of Edom. Gen. c. 36. v. 35.

[87] 1 Kings. c. 20. v. 1.

[88] Nicolaus Damasc. apud Josephum Antiq. l. 7. c. 5.

[89] 2 Samuel. c. 8. v. 3.

[90] 1 Chron. c. 18. v. 10.

[91] Zechariah. c. 12. v. 11.

There was a town of this name in Israel. Some suppose that the Prophet alluded to the death of Josiah, who was slain at Megiddo.

[92] Plutarch. Apothegmata. p. 180. One of the wives of Esau was of Canaan, and named Adah, the daughter of Elon the Hittite. Gen. c. 36. v. 2.

[93] Αδα, ἡδονη· και ὑπο Βαβυλωνιων ἡ Ηρα. Hesychius.

[94] Macrobii Saturnalia. l. 1. c. 23.

[95] Adamantis fluv. Gangeticus.

Adam was sometimes found reversed, as in Amad, a Canaanitish town in the tribe of Ashur. Joshua. c. 19. v. 26. There was a town Hamad, as well as Hamon, in Galilee: also, Amida, in Mesopotamia.

[96] Polybius. l. 1. p. 31.

Atis, in Phrygia, and Lydia, was represented with a crown of rays, and a tiara spangled with stars, την καταστικτον τοις αστροις τιαραν. Julian. Orat. 5. p. 179.

[97] Podalia, Choma, præfluente Adesa. Plin. l. 5. c. 17.

It was compounded, also, Az-On. Hence Αζωνες in Sicily, near Selinus. Diodori Excerpta. l. 22.

[98] Herbert's Travels. p. 316. He renders the word Attash.

Hyde of the various names of fire among the Persians; Va, Adur, Azur, Adish, Atesh, Hyr. c. 29 p. 358. Atesh Perest is a Priest of fire. Ibid. c. 29. p. 366.

[99] Aziz, lightning; any thing superlatively bright, analogous to Adad and Rabrab. Hazazon Tamor, mentioned 2 Chron. c. 20. v. 2.

[100] Orat. 4. p. 150.

[101] Azaz, and Asisus, are the same as Asis and Isis made feminine in Egypt; who was supposed to be the sister of Osiris the Sun.

[102] Την ΜΟΝΑΔΑ τους ανδρας ονομαζειν Απολλωνα. Plutarch. Isis & Osiris. p. 354.

[103] Hence came asso, assare, of the Romans.

Jezebel, whose father was Ethbaal, king of Sidon, and whose daughter was Athaliah, seems to have been named from Aza-bel; for all the Sidonian names are compounds of sacred terms.

[104] Places, which have this term in their composition, are to be found also in Canaan and Africa. See Relandi Palæstina. vol. 2. p. 597. Joseph. Ant. l. 8. c. 2. Hazor, the chief city of Jabin, who is styled king of Canaan, stood near Lacus Samochonites. Azorus, near Heraclea, in Thessaly, at the bottom of Mount Œta. Hazor is mentioned as a kingdom, and, seemingly, near Edom and Kedar. Jeremiah. c. 49. v. 30. 33.

[105] Hazor in Sicily stood near Enna, and was, by the Greeks, rendered Ασσωρος, and Ασσωρον. Azor and Azur was a common name for places where Puratheia were constructed. See Hyde. Relig. Pers. c. 3. p. 100.

[106] The country about the Cayster was particularly named Asia.

Of these parts see Strabo. l. 13. p. 932.

[107] Ἱεραπολις—θερμων υδατων πολλων πληθουσα, απο του ἱερα πολλα εχειν. Stephanus Byzant.

[108] Ἱεραπολις, ὁπου τα θερμα ὑδατα, και το Πλουτωνιον, αμφω παραδοξολογιαν τινα εχοντα. Strabo. l. 13. p. 933.

[109] Damascius apud Photium in Vitâ Isidor. c. 242.

[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.

Αχαρακα, εν ῃ το Πλουτωνιον, εχον και αλσος πολυτελες, και νεων Πλουτωνος τε και Ἡρας καν το ΧΑΡΩΝΙΟΝ αντρον ὑπερκειμενον του αλσους, θαυμαστον τῃ φυσει. Strabo. l. 14. p. 960.

[111] Plin. H. N. L. 2. c. 93. Spiritus lethales alibi, aut scrobibus emissi, aut ipso loci situ mortiferi: alibi volucribus tantum, ut Soracte vicino urbi tractu: alibi præter hominem cæteris animantibus: nonnunquam et homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same: Θυμβρια, παρ' ἡν Αορνον εστι σπηλαιον ἱερον, ΧΑΡΩΝΙΟΝ λεγομενον, ολεθριους εχον αποφορας. l. 14. p. 943.

[112] Ἁπαντα μεν ουν τα των Περσων ἱερα και Μηδοι και Αρμενιοι τετιμηκασι· τα δε της Αναϊτιδος διαφεροντως Αρμενιοι. Strabo. l. 11. p. 805.

[113] Anait signifies a fountain of fire; under which name a female Deity was worshipped. Wherever a temple is mentioned, dedicated to her worship, there will be generally found some hot streams, either of water or bitumen; or else salt, and nitrous pools. This is observable at Arbela. Περι Αρβηλα δε εστι και Δημητριας πολις, ειθ' ἡ του ναφθα πηγη, και το πυρα, και το της Αναιας, (or Αναϊτιδος) ἱερον. Strabo. l. 16. p. 1072.

Of Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.

[114] Strabo. l. 14. p. 951.

[115] Εστι και Αλησιον πεδιον της Ηπειρου, ἱνα πηγνυται ἁλας. Stephanus Byzantinus.

[116] Pausanias. l. 8. p. 618.

[117] Athanasius, who was of Egypt, speaks of the veneration paid to fountains and waters. Αλλοι ποταμους και κρηνας, και παντων μαλιστα Αιγυπτιοι το ὑδωρ προτετιμηκασι, και θεους αναγορευουσι. Oratio contra Gentes. p. 2. Edit. Commelin.

[118] It was an obsolete term, but to be traced in its derivatives. From Ees-El came Ασυλον, Asylum: from El-Ees, Elis, Elissa, Eleusis, Eleusinia Sacra, Elysium, Elysii campi in Egypt and elsewhere.

[119] Of those places called Lasa many instances might be produced. The fountain at Gortyna in Crete was very sacred, and called Lasa, and Lysa. There was a tradition, that Jupiter when a child was washed in its waters: it was therefore changed to Λουσα. Pausanias says, ὑδωρ ψυχροτατον παρεχεται ποταμων. l. 8. p. 685.

In Judea were some medicinal waters and warm springs of great repute, at a place called of old Lasa. Lasa ipsa est, quæ nunc Callirrhoë dicitur, ubi aquæ calidæ in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.

Ἡρωδης τοις κατα Καλλιῤῥοην θερμοις εκεχρητο. Josephus de B. J. l. 1. c. 33.

Alesa, urbs et fons Siciliæ. Solinus. c. 11. The fountain was of a wonderful nature.

[120] Strabo. l. 5. p. 385.

[121] Strabo. l. 15. p. 1029.

[122] Strabo. l. 4. p. 314.

[123] Strabo. l. 6. p. 421.

[124] Strabo. l. 14. p. 951. Here was a cavern, which sent forth a most pestilential vapour. Diodorus Sic. l. 4. p. 278.

[125] Voyages de Monconys. Parte 2de. p. 38.

[126]

[127] John. c. 3. v. 23. Ην δε και Ιωαννης βαπτιζων εν Αινων εγγυς Σαλειμ· so denominated by the antient Canaanites.

[128] Pausanias. l. 7. p. 535. The city Arles in Provence was famed for medicinal waters. The true name was Ar-Ales, the city of Ales: it was also called Ar-El-Ait, or Arelate.

[129] Herodotus. l. 4. c. 52.

[130] Pausanias. l. 8. p. 659.

[131] Pausanias. l. 7. p. 535.

[132] Strabo. l. 12. p. 812.

[133] Strabo. l. 12. p. 839.

[134] Gaspar Brechenmaker. § 45. p. 57

[135] Tacitus. Annal. l. 13. c. 57.

From this antient term As, or Az, many words in the Greek language were derived: such as αζομαι, veneror; αζω, ξηραινω; αζαλεον, θερμον; αζα, ασβολος; αζωπες, αι ξηραι εκ της θεωριας. Hesychius.

[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vitâ Pythagoræ.

Ζαν Κρονου. Lactantii Div. Institut. l. 1. c. 11. p. 53.

Ζαν, Ζευς. Hesychius.

[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1. v. 11. Solis Fons.

[138] Relandi Palæstina. v. 2. p. 983.

[139] Diodorus Siculus. l. 2. p. 90.

[140] 1 Samuel. c. 31. v. 9, 10.

[141] Joshua. c. 15. v. 31.

[142] Pausanias. l. 5. p. 430.

Ζανα, Ζονα, Ξοανα· all names of the same purport, all statues of the Sun, called Zan, Zon, Zoan, Xoan.

[143] Silius Italicus. l. 8. v. 421.

[144] Lactantius, de F. R. l. 1. p. 65.

Fit sacrificium, quod est proficiscendi gratiâ, Herculi, aut Sanco, qui idem deus est. Festus.

[145] Dionysius Halicarnass. Antiq. Rom. l. 4. p. 246. St. Austin supposes the name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive, ut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate Dei. l. 18. c. 19. The name was not of Roman original; but far prior to Rome.

[146] Gruter. Inscript. vol. 1. p. 96. n. 6.

Semoni Sanco Deo Fidio. n. 5.

Sanco Fidio Semo Patri. n. 7

Sanco Deo Patr. Reatin. sacrum. n. 8.

From San came the Latine terms, sanus, sano, sanctus, sancire.

Vossius derives San, or Zan, from שנד, sævire. De Idol. l. 1. c. 22. p. 168.

[147] Macrobii Saturn. l. 3. c. 8. p. 282.

Hence, perhaps, came ζωειν and ζην to live: and ζωον, animal: and hence the title of Apollo Ζηνοδοτηρ.

[148] Tertullian. Apolog. c. 24.

[149] Δουσαρη (lege Δουσαρης) σκοπελος και κορυφη ὑψηλοτατη Αραβιας· ειρηται δ' απο του Δουσαρου. Θεος δε ὁυτος παρα Αραψι και Δαχαρηνοις τιμωμενος. Stephanus Byz.

Δους, Dous, is the same as Deus. Δους-Αρης, Deus Sol.

[150] Δυσωρον καλεομενον ουρος. Herod. l. 5. c. 17.

[151] Agathias. l. 2. p. 62.

[152] Το ονομα τουτο Θρακον ἡ Βενδις· ὁυτω και Θρακος θεολογου μετα των πολλων της Σεληνης ονοματων και την Βενδιν εις την θεον αναπεμψαντος.

[153] Plutarch. in Artaxerxe. p. 1012.

[154] Virgil. Æneis. l. 3. v. 80.

Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex: unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.

[155] Ὁι δ' Ἱερεις το παλαιον μεν δυνασται τινες ησαν. Strabo. l. 12. p. 851. It is spoken particularly of some places in Asia Minor.

[156] Pythodorus, the high priest of Zela and Comana in Armenia, was the king of the country. Ην ὁ Ἱερευς κυριος των παντων. Strabo. l. 12. p. 838.

[157] Etymologicum Magnum.

Κυναδης Ποσειδων Αθηνῃσιν ετιματο. Hesychius.

[158] Genesis. c. 14. v. 19. אל עליון קנה שמים.

Sabacon of Ethiopia was Saba Con, or king of Saba.

[159] Strabo. l. 16. p. 1074.

[160] Ptolem. Geogr. lib. 5. cap. 19 p. 165. He places very truly the Orcheni upon the Sinus Persicus: for they extended so far.

Παρακειται τῃ ερημῳ Αραβιᾳ ἡ Χαλδαια χωρα. Idem. l. 5. c. 20. p. 167.

[161] Plin. H. N. l. 6. c. 27.

[162] Ezra. c. 5. v. 6. c. 4. v. 9-17.

[163] The priests in Egypt, among other titles, were called Sonchin, sive Solis Sacerdotes, changed to Σογχης in the singular. Pythagoras was instructed by a Sonchin, or priest of the Sun. It is mentioned as a proper name by Clemens Alexandr. Strom. l. 1. p. 356. And it might be so: for priests were denominated from the Deity, whom they served.

[164] See Observations upon the Antient History of Egypt. p. 164.

[165] Description de la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.

[166] See Observations and Inquiries. p. l63.

[167] Diodorus Siculus. l. 1. p. 25.

[168] L. 3. c. 61.

[169] L. 7. c. 40.

Patæcion is mentioned by Plutarch de audiendis Poetis. p. 21.

Patiramphes is for Pata-Ramphan, the priest of the God Ramphan, changed to Ramphas by the Greeks.

Ram-phan is the great Phan or Phanes, a Deity well known in Egypt.

[170] Also in Asampatæ; a nation upon the Mæotis. Plin. l. 6. c. 7.

[171] L. 11. p. 794. He speaks of it as a proper name; but it was certainly a title and term of office.

[172] Herodotus. l. 4. c. 110.

[173] Aor, is אור of the Chaldeans.

[174] Proclus in Timæum. l. 1. p. 31.

See Iablonsky. l. 1. c. 3. p. 57.

Clemens Alexand. Strom. l. 1. p. 356.

It is remarkable that the worshippers of Wishnou, or Vistnou in India, are now called Petacares, and are distinguished by three red lines on their foreheads. The priests of Brama have the same title, Petac Arez, the priests of Arez, or the Sun. Lucæ Viecampii Hist. Mission. Evangel. in India, 1747. c. 10. §. 3. p. 57.

[175] Eubebius. Præp. Evang. l. 1. c. 10. p. 34.

[176] Damascius apud Photium. c. 243.

Belus primus Rex Assyriorum, quos constat Saturnum (quem eundem et Solem dicunt) Junonemque coluisse. Servius in Virg. Æneid. l. 1.

[177] Theoph. ad Antolycum. l. 3. p. 399. Μη γινωσκοντες, μητε τις εστιν ὁ Κρονος, μητε τις εστιν ὁ Βηλος. Idem.

[178] Psalm 92. v. 10.

[179] Psalm 112. v. 9.

[180] Jeremiah. c. 48. v. 25.

[181] Luke. c. 1, v. 69.

[182] Pausanias. l. 3. p. 239.

Callimachus. Hymn to Apollo, v. 71. He mentions Minerva Κραναια, Cranæa. l. 10. p. 886.

Among the Romans this title, in later times, was expressed Granus and Grannus: hence, in Gruter Inscriptions, p. 37. n. 10, 11, 12. APPOLLINI GRANNO.

[183] The Dorians expressed it Ουπις. Palæphatus. p. 78.

[184] Cicero de Nat. Deor. l. 3. 23.

[185] Huetii Demonstratio. p. 83.

[186] Orus Apollo. c. 1. p. 2.

Some have, by mistake, altered this to Ουραιον.

[187] Leviticus. c. 20. v. 27.

Deuteronomy, c. 18. v. 11. Translated a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.

Tunc etiam ortæ sunt opiniones, et sententiæ; et inventi sunt ex cis augures, et magni divinatores, et sortilegi, et inquirentes Ob et Iideoni, et requirentes mortuos. Selden de Diis Syris. Synt. 1. c. 2. p. 48. from M. Maimonides in more Nebuchim.

[188] Justin Martyr's second Apology. p. 6.

Of serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And Clementis Alexand. Cohort. p. 14. Arnobius. l. 5. Ælian. l. 10. c. 31. of the Asp.

Herodotus. l. 2. c. 74.

[189] 1 Samuel. c. 28. v. 7. בעלת אוב.

[190] It is called Abdir, Abadir, and Abaddir, by Priscian. He supposes the stone Abaddir to have been that which Saturn swallowed, instead of his son by Rhea. Abdir, et Abadir, Βαιτυλος. l. 1.; and, in another part, Abadir Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur devorâsse pro Jove, quem Græci Βαιτυλον vocant. l. 2.

[191] Bochart. Hierozoicon. l. 1. c. 3. p. 22.

[192] Macrobius. Saturnalia. l. 1. c. 10. p. l62.

[193] The father of one of the goddesses, called Diana, had the name of Upis. Cicero de Naturâ Deorum. l. 3. 23.

It was conferred upon Diana herself; also upon Cybele, Rhea, Vesta, Terra, Juno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.

Ops was esteemed the Goddess of riches: also, the Deity of fire:

Ωπι ανασσα, πυρα προθυρος, πυρ προ των θυρων. Hesychius.

Την Αρτεμιν Θρακες Βενδειαν, Κρητες δε Δικτυναν, Λακεδαιμονιοι δε Ουπιν (καλουσι.) Palæphatus. c. 32. p. 78.

[194] Callimachus. Hymn to Diana. v. 204.

[195] Sidonius Apollinaris. Carm. 9. v. 190.

[196] Αινων εγγυς του Σαλειμ. Eusebius de locorum nominibus in sacrâ Script. Ain On, tons solis. Salim is not from Salem, peace; but from Sal, the Sun, the Sol of the Latines. Salim, Aquæ solis; also Aquæ salsæ.

[197] St. John. c. 3. v. 23.

[198] Pythagoras used to swear by τετρακτυν παγαν αενναου φυσεως. See Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c. 1. p. 135.

Και πηγη πηγων, και πηγων πειρας ἁπασων. Oracle concerning the Deity, quoted in notes to Iamblichus. p. 299.

[199] Athenagor. Legatio. p. 293.

[200] The Amonians dealt largely in fountain worship: that is, in the adoration of subordinate dæmons; which they supposed to be emanations and derivatives from their chief Deity. They called them Zones, Intelligences, Fountains, &c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17. c. 3.

See Proclus on the Theology of Plato. l. 5. c. 34. p. 315.

[201] Edita de magno flumine Nympha fui. Ovid. Epist. 5. v. 10.

Some make her the daughter of Cebrenus; others of the river Xanthus.

[202] Plin. N. H. l. 4. c. 12.

[203] Joshua. c. 1. 19. v. 38.

[204] Macrobius. Sat. l. 1. c. 7. p. 151.

[205] Fontis stagna Numici. Virg. l. 7. 150.

Egeria est, quæ præbet aquas, Dea grata Camœnis. Ovid. See Plutarch. Numa.

[206] It is my opinion that there are two events recorded by Moses, Gen. c. 10. throughout; and Gen. c. 11. v. 8. 9. One was a regular migration of mankind in general to the countries allotted to them: the other was a dispersion which related to some particulars. Of this hereafter I shall treat at large.

[207] Νασον Σικελαν. Theocritus. Idyll. 1. v. 124.

Σκυθην ες οιμον, αβατον εις ερημιαν. Æschyl. Prometh. v. 2.

To give instances in our own language would be needless.

[208] Joshua. c. 19. v. 8. Baalath-Beer, the well or spring of Baal-Ath.

[209] The Jews often took foreign names; of which we have instances in Onias, Hyrcanus, Barptolemæus, &c.

Solinus, c. 25. mentions an altar found in North-Britain, inscribed to Ulysses: but Goropius Becanus very truly supposes it to have been dedicated to the Goddess Elissa, or Eliza.

Ab Elissâ Tyriâ, quam quidam Dido autumant. Velleius Paterculus. l. 1.

Elisa, quamdiu Carthago invicta fuit, pro Deâ culta est. Justin. l. 18. c. 6.

The worship of Elisa was carried to Carthage from Canaan and Syria: in these parts she was first worshipped; and her temple from that worship was called Eliza Beth.

[210] Sarbeth or Sarabeth is of the same analogy, being put for Beth-Sar or Sara, οικος κυριου, or κυριακη; as a feminine, answering to the house of our Lady. Απο ορους Σαραβαθα. Epiphanius de vitis Prophetar. p. 248. See Relandi Palæstina. p. 984.

[211] Damascus is called by the natives Damasec, and Damakir. The latter signifies the town of Dama or Adama: by which is not meant Adam, the father of mankind; but Ad Ham, the Lord Ham, the father of the Amonians. Abulfeda styles Damascus, Damakir, p. 15. Sec or Shec is a prince. Damasec signifies principis Ad-Amæ (Civitas). From a notion however of Adama signifying Adam, a story prevailed that he was buried at Damascus. This is so far useful, as to shew that Damasec was an abbreviation of Adamasec, and Damakir of Adama-kir.

Also Κυρεσκαρτα the city of Kuros, the Sun. Stephanus Byzant. Manakarta, Δαδοκαρτα, Ζαδρακαρτα. See Bochart. notæ in Steph. Byzantinum. p. 823.

Vologesakerta. Plin. l. 6. p. 332.

There was No-Amon in Egypt, and Amon-No. Guebr-abad. Hyde. p. 363. Ghavrabad. p. 364. Atesh-chana, domus ignis. p. 359. An-Ath, whose temple in Canaan was styled Beth-Anath, is found often reversed, and styled Ath-An; whence came Athana, and Αθηνα of the Greeks. Anath signified the fountain of light, and was abbreviated Nath and Neith by the Egyptians. They worshipped under this title a divine emanation, supposed to be the Goddess of Wisdom. The Athenians, who came from Sais in Egypt, were denominated from this Deity, whom they expressed Ath-An, or Αθηνη, after the Ionian manner. Της πολεως (Σαϊτων) Θεος αρχηγος εστιν, Αιγυπτιστι μεν τ' ουνομα Νηϊθ, Ἑλληνιστι δε, ὡς ὁ εκεινων λογος, Αθηνα. Plato in Timæo. p. 21.

[212] Stephanus Byzantinus.

[213] Isaiah. c. 30. v. 4.

Of Hanes I shall hereafter treat more fully.

[214] Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called Σηγωρ by Syncellus. p. 100.

[215] The same term is not always uniformly expressed even by the sacred writers. They vary at different times both in respect to names of places and of men. What is in Numbers, c. 13. 8, הושע, Hoshea, is in Joshua. c. 1. v. 1. יהושע Jehoshua: and in the Acts, c. 7. v. 45. Jesus, Ιησους. Balaam the son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter. c. 2. v. 15.

Thus Quirinus or Quirinius is styled Curenius, Luke. c. 2. v. 2. and Lazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11. v. 2.

Baal-Zebub, Βεελζεβουλ, Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7. v. 24. is Bethabara of John. c. 1. v. 28.

Almug, a species of Cedar mentioned 1 Kings, c. 10. v. 11. is styled Algum in 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is Calne of Isaiah. Is not Chalno as Carchemish? c. 10. v. 9. Jerubbaal of Judges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is Aram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.

Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.

Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.

[216] Iamblichus says the same: Ἑλληνες δε εις Ἡφαιστον μεταλαμβανουσι τον Φθα. Iamblichus de Myster. sect. 8. c. 3. p. 159.

[217] Cicero de Natura Deorum. l. 3. c. 22.

[218] Auctor Clementinorum. Hom. 9. p. 687. Cotelerii.

[219] Huetii Demonstratio Evan. p. 88.

[220] It is sometimes compounded, and rendered Am-Apha; after the Ionic manner expressed Ημηφα; by Iamblichus, Ημηφ. Κατ' αλλην δε ταξιν προσταττει θεον Ημηφ. Sect. 8. c. 3. p. 158.

Hemeph was properly Ham-Apha, the God of fire.

It was also rendered Camephis, Καμηφις, and Καμηφη, from Cam-Apha. Stobæus from Hermes.

By Asclepiades, Καμηφις, or Κμηφις. Καμηφιν τον ἡλιον ειναι φησιν αυτον τον δηπου τον νουν τον νοητουν. Apud Damascium in vita Isidori. Photius.

[221] Iamblichus. Sect. 8. c. 3. p. 159.

Hence ἁπτω, incendo: also Aptha, an inflammation, a fiery eruption.

Αφθα, ἡ εν στοματι ἑλκωσις. Hesychius.

Αφθα, λεγεται εξανθηματων ειδος κλ. Etymolog. Mag.

[222] Stephanus Byzantinus.

[223] Zosimus. l. 1. p. 53.

See Etymolog. Magnum, Alpha.

[224] Pausanias. l. 2. p. 180.

[225] Pausanias. l. 3. p. 242. supposed to be named from races.

[226] Pausanias. l. 8. p. 692. or Αφνειος, as some read it.

In like manner Αφθαλα και Αφθαια, Ἑκατη. Stephanas Byzantinus.

[227] Cælius Rhodig. l. 8. c. l6. Αφητωρ, ὁ εν τοις Δελφοις θεος. Auctor Antiquus apud Lilium Gyraldum. Syntag. 7.

[228] These towers were oracular temples; and Hesychius expressly says, Αφητορεια, μαντεια. Αφητορος, προφητευοντος. Hesychius. Αφητορος Απολλωνος. Iliad. l. Α. v. 404. Προφητευοντος και μαντευομενου. Schol. ibid.

[229] See Hoffman. Lexic.

[230] Plutarch. Numa. vol. 1. p. 68. Ὑδωρ ἱερον αποδειξαι ταις Ἑστιαισι παρθενοις.

[231] Φρατορας, τους της αυτης μετεχοντας Φρατριας, συγγενεις. Hesychius.

Απατουρια, ἑορτη Αθηνῃσιν. Hesychius. Apaturia is compounded of Apatour, a fire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So Prætor and Prætorium are from Pur-tor of the same purport. The general name for all of them was Purgoi, still with a reference to fire.

[232] Iliad. Α. v. 63.

[233] Diodorus Siculus. l. 1. p. 24.

[234] Plutarch. Numa. p. 62.

[235] In Syria was Astacus, or the city of Chus: and Astacur, the city of the Sun. In other parts were Astacures, and Astaceni, nations: Astacenus Sinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at Colchis; Asta and Astea in Gedrosia; Aita in Spain, and Liguria; Asta and regio Astica in Thrace.

Doris named Hestiæotis. Strabo. l. 9. p. 668.

[236] Philo apud Eusch. Præp. Evang. l. 1. c. 10.

Arabibus Sol Talos, Ταλος, et Samasa. Lilius Gyrald. Syntag. 7. p. 280.

[237] Stephanus Byzant.

[238] Pausanias. l. 5. p. 386.

[239] Pausanias. l. 5. p. 387, 388.

[240] Abulfeda. Tab. Syriæ. p. 5. Syria Scham appellata. Dividitur Syria in quinque præfecturas, quarum unicuique nomine proprio nomen, Al Scham, scil. Syriæ, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.

Abulfeda supposes, that Syria is called Scham, quasi sinistra. It was called Sham for the same reason that it was called Syria. Συρος γαρ ὁ ἡλιος, the same as Σειριος. Persæ Συρη Deum vocant. Lilius Gyraldus. Syntag. 1. p. 5. Συρια θεα, i.e. Dea Cœlestis. Syria is called at this day Souristan. Souris from Sehor, Sol, Σειριος of Greece.

[241] Reineccii Syntagma. Class. 6. cxxii. p. 458.

[242] El-Samen was probably the name of the chief temple at Zama; and comprised the titles of the Deity, whom the Numidians worshipped. El Samen signifies Deus Cœlestis, or Cœlorum: which El Samen was changed by the Romans to Ælia Zamana.

[243] Ἱστεον δε ὁι Χαλδαιος απο του Σημ καταγονται, εξ ὁυ και ὁ Αβρααμ. Syncelli Chronograph, p. 98.

[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.

[245] Εκ της φυλης του Σημ Χους ονοματι, ὁ Αιθιοψ. Chron. Paschal. p. 36.

[246] Ἑτερος δε ὑιος του Σημ—ονοματι Μεστραεϊμ. Theophilus ad Autolyc. l. 2. p. 370.

[247] Alii Shemi filium faciunt Canaanem. Relandi Palæstina. v. 1. p. 7.

[248] The sons of Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c. 10. v. 6.

Ham is the father of Canaan. Genesis. c. 9. v. 18, 22.

From Sam, and Samen, came Summus; and Hercules Summanus; Samabethi, Samanæi, Samonacodoma.

[249] Orphic. Hymn. 33.

[250] Orphic. Hymn. 7. So Ελθε Μακαρ, to Hercules, and to Pan. Κλυθι Μακαρ, to Dionusus. Also, Μακαρ Νηρευς. Κλυθι, Μακαρ, Φωνων, to Corybas the Sun.

[251]

[252] Diodorus Siculus. l. 5. p. 327, 328.

We read of Macaria in the Red Sea. Plin. l. 6. c. 29.

Το Τυρκαιον ορος, και Μακαρια. Diodorus Sic. l. 3. p. 173.

[253] Cyprus was called Μακαρια, with a town of the same name. Ptolem.

Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira, Æthiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l. 2. c. 7. p. 209.

Ὁσσον Λεσβος ανο Μακαρος εδος εντος εεργει. Homer. Iliad. Ω. v. 544.

Rhodes, called Macaria. Plin. l. 5. c. 31.

A fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.

Part of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.

A city in Arcadia. Μακαριαι. Steph. Byzant.

Μακαρ, a king of Lesbos. Clement. Cohort. p. 27.

An island of Lycia, Macara. Steph. Byzant.

The Macares, who were the reputed sons of Deucalion, after a deluge, settled in Chios, Rhodes, and other islands. Diodorus Sic. l. 5. p. 347.

[254] Pausanias. l. 8. p. 602. He speaks of Macaria the daughter of Hercules. l. 1. p. 80.

[255] Pausanias. l. 10. p. 896.

[256] Diodorus. l. 5. p. 347. Μακαρ ὁ Κρινακου. Schol. in Homer. Iliad. Ω. v. 544.

[257] Ὁι Σαννοι, ὁυς προτερον ελεγον Μακρωνας. Strabo. l. 12.

Sanni, Σαννοι, means Heliadæ, the same as Macarones. Μακρωνες, near Colchis, ὁι νυν Σαννοι. Stephanus Byzant.

[258] The same as the Cadmeum. Μακαρων νησος, ἡ ακροπολις των εν Βοιωτιᾳ Θηβων το παλαιον, ὡς ὁ Παρμενιδης. Suidas.

Diodorus Siculus. l. 5. p. 347. Μακαρων νησοι, near Britain and Thule. Scholia in Lycophron. v. 1200.

Of the Theban Acropolis, Tzetzes in Lycophron. v. 1194.

[259] Herodotus. l. 3. c. 16.

[260] Macra, a river in Italy. Plin. l. 3. c. 5.

[261] Euripides in Ione. v. 937. Ενθα προσβοῤῥους πετρας Μακρας καλουσι γης ανακτες Ατθιδος. Ibid.

Pausanias informs us that the children of Niobe were supposed to have been here slain in this cavern.

[262] Euripides ibid. Also, in another place, he mentions

[263] Διαβασι δε τον Κηφισσον βωμος εστιν αρχαιος Μειλιχιου Διος. Pausanias. l. 1. p. 9.

[264] Pausanias. l. 2. p. 154.

[265] Pausanias. l. 2. p. 132.

[266] Pausanias. l. 10. p. 897.

[267] Pausanias. l. 7. p. 573.

[268] The country of the Amalekites is called the land of Ham. 1 Chronicles. c. 4. v. 40.

[269] 1 Kings. c. 11. v. 33.

[270] I will cut off the remnant of Baal from this place, and the name of the Chamerims with the priests; and them that worship the host of heaven upon the house tops, and them that worship, and that swear by the Lord, and that swear by Malcham. Zephaniah. c. 1. v. 4.

[271] Judges. c. 1. v. 10. Joshua. c. 15. v. 13. Deuteronomy. c. 2. v. 21. Joshua. c. 11. v. 22. and c. 13. v. 12.

The priests at the Elusinian mysteries were called ανακτοτελεσται. Clement. Alex. Cohort. p. 16.

[272] Pausanias. l. 1. p. 87. It was in the island Lade before Miletus. The author adds, when the bones were discovered. Αυτικα δε λογος ηλθεν ες τους πολλους Γηρυονου του Χρυσαορου ειναι μεν τον νεκρον—κτλ—και χειμαῤῥον τε ποταμον Ωκεανον εκαλουν.

See Cicero de Nat. Deor. l. 3. of Anaces, Ανακτες. Τους Διος κουρους Ανακας ὁι Αθηναιοι προσηγορευσαν. Plutarch. Numa.

[273] Michael Psellus. p. 10.

[274] Psalm 28. v. 1. Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78. v. 35. It is often styled Selah.

[275] Isaiah. c. 23. v. 8.

[276] Genesis. c. 17. v. 15.

[277] Tobit. c. 1. v. 22.

[278] Esther. c. 1. v. 16.

[279] Joshua. c. 13. v. 3. סרני. Judges. c. 16. v. 5.

In Samuel they are styled Sarnaim. 1. c. 29. v. 7.

[280] Ostrum Sarranum.

[281] Jeremiah. c. 39. v. 3.

[282] Isaiah. c. 37. v. 4. Jeremiah. c. 39. v. 3.

[283] It is sometimes expressed Saronas.

Est et regio Saronas, sive δρυμος. Reland. Palæstina. p. 188. Any place sacred to the Deity Saron was liable to have this name: hence we find plains so called in the Onomasticon of Eusebius. Ὁ Σαρων—ἡ απο του ορους Θαβωρ επι την Τιβεριαδα λιμνην χωρα.

[284] Plin. l. 4. c. 8.

[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in Themistoclem.

[286] Σαρωνια, Αρτεμις· Αχαιοι. Hesych. She was, by the Persians, named Sar-Ait. Σαρητις, Αρτεμις· ὁι Περσαι. ibidem.

[287] Pausanias. l. 2. p. 189.

[288] Pausanias. l. 2. p. 181.

[289] Callimachus calls the island Asterie κακον σαρον. Αστεριη, ποντοιο κακον σαρον. This, by the Scholiast, is interpreted καλυντρον· but it certainly means a Rock. Hymn. in Delon. v. 225.

[290] Σαρωνιδες πετραι, η ἁι δια παλαιοτητα κεχηνυιαι δρυες. Hesych.

[291] Callimachus. Hymn to Zeus. v. 22.

[292] Diodorus Siculus. l. 5. p. 308.

[293] See Observations and Inquiries upon Ancient History. p. 196.

[294] Eusebii Præp. Evang. l. 10. c. 13. p. 500.

[295] Josephus contra Apion. l. 1. c. 13. p. 445.

[296] Diodorus Siculus. l. 3. p. 144.

[297] Heliodori Æthiopica. l. 4. p. 174.

[298] Achor, θεος απομυιος. Clement. Alexandr. Cohortatio. p. 33.

[299] Lucan. l. 8. v. 475.

[300] Και γαρ τον Οσιριν Ἑλλανικος Υσιριν ειρηκεν ακηκοεναι απο των Ἱερεων λεγομενον. Plutarch. Isis et Osiris. vol. 1. p. 364.

[301] Eusebius. Præp. Evang. l. 1. c. 10. p. 39.

[302] Annum quoque vetustissimi Græcorum λυκαβαντα appellant τον απο του ΛYΚΟΥ; id est Sole. &c. Macrob. Saturn. l. 1. c. 17. p. 194.

[303] Lycaon was the same as Apollo; and worshipped in Lycia: his priests were styled Lycaones: he was supposed to have been turned into a wolf. Ovid. Metam. l. 1. v. 232. Apollo's mother, Latona, was also changed to the same animal. Ἡ Λητω εις Δηλον ηλθε μεταβαλλουσα εις λυκον. Scholia in Dionys. v. 525.

People are said to have been led to Parnassus by the howling of wolves; Λυκων ωρυγαις. Pausanias. l. 10. p. 811.

The Hirpi were worshippers of fire, and were conducted to their settlement in Campania by a wolf. Strabo. l. 5. p. 383.

In the account given of Danaus, and of the temple founded by him at Argos, is a story of a wolf and a bull. Pausan. l. 2. p. 153. The temple was styled Απολλωνος ἱερον Λυκιου.

[304] Pausanias above: also, Apollo Λυκαιος, and Λυκειος. Pausan. l. 1. p. 44. l. 2. p. 152, 153.

[305] Pausanias. l. 10. p. 811.

[306] Pausanias. l. 7. p. 530.

[307] Pausanias. l. 8. p. 678.

[308] Ὁι Δελφοι το πρωτον Λυκωρεις εκαλουντο. Scholia in Apollon. Rhod. l. 4. v. 1489.

[309] Stephanus Byzant. and Strabo. l. 9. p. 640. said to have been named from wolves. Pausanias. l. 10. p. 811.

[310] Λυκωρεια, πολις Δελφιδος, εν ᾑ τιμᾳται ὁ Απολλων. Etymolog. Magnum.

These places were so named from the Sun, or Apollo, styled not only Λυκος, but Λυκωρευς and Λυκωρειος: and the city Lucoreia was esteemed the oldest in the world, and said to have been built after a deluge by Lycorus, the son of Huamus. Pausan. l. 10. p. 811.

Ὑιωνος Φοιβοιο Λυκωρειοιο Καφαυρος. Apollon. l. 4. v. 1489.

Λυκωρειοιο, αντι του Δελφικου. Scholia. ibid. It properly signified Solaris.

[311] Virgil. Æneid. l. 3. v. 274.

[312] Gruter's Inscriptions. vol. 1. p. mlxxxii. n. 8.

[313] Plutarch. in Artaxerxe. p. 1012.

[314] Ctesias in Persicis.

So Hesychius Τον γαρ ἡλιον ὁι Περσαι Κυρον λεγουσιν· Hence Κυρος, αρχων, βασιλευς, ibid. also Κυρος, εξουσια.

[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.

[316]

Κιῤῥαν, επινειον Δελφων. Pausan. l. 10. p. 817.

[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam adferente; quæ protinus intereunt, postquam litatum est illi Deo. Plin. l. 10. c. 28. See also Clement. Alexand. Cohort. p. 33.

Some late editors, and particularly Harduin, not knowing that Achor was worshipped at Cyrene, as the Θεος απομυιος, have omitted his name, and transferred the history to Elis. But all the antient editions mention Achor of Cyrene; Cyrenaici Achorem Deum, &c. I have examined those printed at Rome, 1470, 1473. those of Venice, 1472, 1476, 1487, 1507, 1510. those of Parma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516, 1524, 1532. the Basil edition by Froben, 1523: and they all have this reading. The edition also by Johannes Spira, 1469, has Acorem, but with some variation. The spurious reading, Elei myagrum Deum, was, I imagine, first admitted into the text by Sigismund Gelenius, who was misled by the similarity of the two histories. Harduin has followed him blindly, without taking any notice of the more antient and true reading.

[318] Stephanus Byzantinus. See also Scholia on Callimachus. Hymn. in Apoll. v. 91.

[319]

[320] Plin. N. H. l. 5. p. 249.

[321] L. 1. c. 8. p. 43.

[322] Justin, speaking of the first settlement made at Cyrene, mentions a mountain Cura, which was then occupied. Montem Cyram, et propter amœnitatem loci, et propter fontium ubertatem occupavere. l. 13. c. 7.

[323] Conformably to what I say, Ekron is rendered Ακκαρων by the Seventy. 1 Samuel c. 6. v. 15.

So also Josephus Antiq. Jud. l. 6. c. 1. p. 312.

In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.

Ου ζητησουσι Μυιαν θεον Ακκαρων. Gregory Nazianz. Editio Etonens. 1610. Pars secunda cont. Julianum. p. 102.

In Italy this God was styled by the Campanians, Ἡρακλης Απομυιος. See Clemens. Cohort. p. 33.

The place in Egypt, where they worshipped this Deity, was named Achoris; undoubtedly the same, which is mentioned by Sozomen. l. 6. c. 18.

[324] Clemens Alexand. Cohort. p. 44.

He quotes another, where the fate of Ephesus is foretold:

There is a third upon Serapis and his temple in Egypt;

The temple of Serapis was not ruined till the reign of Theodosius. These three samples of Sibylline poetry are to be found in Clemens above.

[325] Achad was one of the first cities in the world. Genesis. c. 10. v. 10.

Nisibis city was named both Achad and Achar. See Geographia Hebræa Extera of the learned Michaelis. p. 227.

[326] Stephanus Byzant.

[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.

[328] Heliodori Æthiopica. l. 4. p. 175.

[329] Heliodori Æthiopica. l. 10. p. 472.

[330] Diodorus Siculus. l. 5. p. 327.

[331] Apollonius Rhod. of the Heliadæ. l. 4. v. 604.

[332]

Cham being pronounced Sham, and Shem, has caused some of his posterity to be referred to a wrong line.

[333] Callimachus. Hymn to Apollo. v. 19.

[334] Nicander Alexipharmica. v. 11.

[335] Pausanias. l. 10. p. 827.

[336] It is, however, to be found in Euripides, under the term οχος. Theseus says to Adrastus:

[337] From Uc and Uch came the word euge: also ευχη, ευχομαι, ευχωλη, of the Greeks. Callimachus abounds with antient Amonian terms. He bids the young women of Argos to receive the Goddess Minerva,

From Uc-El came Euclea Sacra, and Ευκλος Ζευς. Ευκλεια, Αρτεμις.

Ευκλος, Διος ἱερευς, εν Μεγαροις και εν Κορινθῳ. Hesychius, so amended by Albertus and Hemsterhusius.

[338] Iliad Α. v. 69.

[339] Iliad. Ζ. v. 76.

[340] Iliad. Ρ. v. 307.

[341] Iliad. Ο. v. 282.

[342] Iliad. Η. v. 221. It occurs in other places:

Also Odyss. Θ. v.123. and Ω. v. 428.

[343] In the Hymn to Silenus, that God is called Σιληνων οχ' αριστε. And in the poem de Lapidibus, the Poet, speaking of heroic persons, mentions their reception in heaven:

[344] Genesis. c. 45. v. 21.

[345] Josephus. Antiq. Jud. l. 8. c. 6.

[346] See Relandi Palæstina. vol. 1. c. 41. p. 265.

[347] Plin. l. 8. c. 46.

[348] Plin. l. 5. c. 9.

[349]

[350] Plin. l. 5. c. 18.

[351] Athanasii Epist. ad solitariam vitam agentes. p. 658.

[352] Epiphanius adversus Hæres. l. 2. tom. 2. p. 719.

[353] See the learned Professor Michaelis in his Geographia Extera Hebræor. p. 134, 135.

[354] The Ionians changed this termination into e. Hence Arene, Camissene, Cyrene, Arsace, Same, Capissene, Thebe, &c.

[355] Colchis was called Aia simply, and by way of eminence: and, probably, Egypt had the same name; for the Colchians were from Egypt. Strabo mentions Ιασονος πλουν τον εις Αιαν. l. 1. p. 38. And Apollonius styles the country of Colchis Aia.

Index Next: Common Names relating to Places

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