{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_19153/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_19153","id":"gutenberg_19153","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/19153","summary":null,"tags":["Category: Archaeology & Anthropology","Category: History - Ancient","Category: Mythology, Legends & Folklore","Category: Religion/Spirituality","History, Ancient","Mythology"],"text":"Produced by Dave Maddock, Keith Edkins and the Online\nDistributed Proofreading Team at http://www.pgdp.net\n\n\n\n\n\nTranscriber's note: A few typographical errors have been corrected: they\nare listed at the end of the text.\n\nA\n\nNEW SYSTEM;\n\nOR, AN\n\nANALYSIS\n\nOF\n\nANTIENT MYTHOLOGY:\n\nWHEREIN AN ATTEMPT IS MADE TO DIVEST TRADITION OF FABLE;\nAND TO REDUCE THE TRUTH TO ITS ORIGINAL PURITY,\n\nBY JACOB BRYANT, ESQ.\n\n_THE THIRD EDITION._\nIN SIX VOLUMES.\n\nWITH A PORTRAIT AND\nSOME ACCOUNT OF THE AUTHOR;\n\nA VINDICATION OF THE APAMEAN MEDAL;\n\nObservations and Inquiries relating to various\nParts of Antient History;\n\nA COMPLETE INDEX,\n\nAND FORTY-ONE PLATES, NEATLY ENGRAVED.\n\nVOL. I.\n\nLONDON:\n\nPRINTED FOR J. WALKER; W.J. AND J. RICHARDSON; R. FAULDER AND SON; R. LEA;\nJ. NUNN; CUTHELL AND MARTIN; H.D. SYMONDS; VERNOR, HOOD, AND SHARPE; E.\nJEFFERY; LACKINGTON, ALLEN, AND CO.; J. BOOKER; BLACK, PARRY, AND\nKINGSBURY; J. ASPERNE; J. MURRAY; AND J. HARRIS.\n\n1807.\n\n       *       *       *       *       *\n\n\nSOME\n\nACCOUNT\n\nOF THE\n\nLIFE AND WRITINGS\n\nOF\n\nJACOB BRYANT, ESQ.\n\n       *       *       *       *       *\n\nThe earliest authentic account we can obtain of the birth of this learned\nand celebrated writer, is from the Register Book of Eton College, in which\nhe is entered \"of Chatham, in the county of Kent, of the age of twelve\nyears, in 1730,\"--consequently, born in 1718.\n\nWhence a difference has arisen between the dates in this entry, and the\ninscription on his monument, hereafter given, we are unable to explain.\n\nThe two royal foundations of Eton, and King's College, Cambridge, justly\nboast of this great scholar and ornament of his age. He received his first\nrudiments at the village of Lullingstone, in Kent; and was admitted upon\nthe foundation, at Eton College, on the 3d of August, 1730, where he was\nthree years captain of the school, previous to his removal to Cambridge. He\nwas elected from Eton to King's College in 1736; took the degree of\nBachelor of Arts in 1740; and proceeded Master in 1744.\n\nHe attended the Duke of Marlborough, and his brother, Lord Charles Spencer,\nat Eton, as their private tutor, and proved a valuable acquisition to that\nillustrious house; and, what may be reckoned, at least equally fortunate,\nhis lot fell among those who knew how to appreciate his worth, and were\nboth able and willing to reward it. The Duke made him his private\nsecretary, in which capacity he accompanied his Grace during his campaign\non the continent, where he had the command of the British forces; and, when\nhe was made Master-General of the Ordnance, he appointed Mr. Bryant to the\noffice of Secretary, then about 1400l. per annum.\n\nHis general habits, in his latter years, as is commonly the case with\nsevere students, were sedentary; and, during the last ten years of his\nlife, he had frequent pains in his chest, occasioned by so much\napplication, and leaning against his table to write; but, in his younger\ndays, spent at Eton, he excelled in various athletic exercises; and, by his\nskill in swimming, was the happy instrument in saving the life of the\nvenerable Dr. Barnard, afterwards Provost of Eton College. The doctor\ngratefully acknowledged this essential service, by embracing the first\nopportunity which occurred, to present the nephew of his preserver with the\nliving of Wootton Courtney, near Minehead, in Somerset; a presentation\nbelonging to the Provost of Eton, in right of his office.\n\nMr. Bryant was never married. He commonly rose at half past seven, shaved\nhimself without a glass, was seldom a quarter of an hour in dressing, at\nnine rung for his breakfast, which was abstemious, and generally visited\nhis friends at Eton and Windsor, between breakfast and dinner, which was\nformerly at two, but afterwards at four o'clock. He was particularly fond\nof dogs, and was known to have thirteen spaniels at one time: he once very\nnarrowly escaped drowning, through his over eagerness in putting them into\nthe water.\n\nOur author must be considered as highly distinguished, beyond the common\nlot of mortality, with the temporal blessings of comforts, honour, and long\nlife. With respect to the first of these, he enjoyed health, peace, and\ncompetence; for, besides what he derived from his own family, the present\nDuke of Marlborough, after his father's death, settled an annuity on Mr.\nBryant of 600 l. which he continued to receive from that noble family till\nhis death.\n\nHe was greatly honoured among his numerous, yet chosen friends and\nacquaintance; and his company courted by all the literary characters in his\nneighbourhood. His more particular intimates, in his own district, were\nDoctors Barford, Barnard, Glynn, and Heberden. The venerable Sir George\nBaker, he either saw or corresponded with every day; likewise with Dr.\nHallam, the father of Eton school, who had given up the deanery of Bristol,\nbecause he chose to reside at Windsor. When he went into Kent, the friends\nhe usually visited were the Reverend Archdeacon Law, Mr. Longley, Recorder\nof Rochester, and Dr. Dampier, afterwards Bishop of that diocese. Besides\nthe pecuniary expression of esteem mentioned above, the Duke of Marlborough\nhad two rooms kept for him at Blenheim, with his name inscribed over the\ndoors; and he was the only person who was presented with the keys of that\nchoice library. The humble retreat of the venerable sage was frequently\nvisited by his Majesty; and thus he partook in the highest honours recorded\nof the philosophers and sages of antiquity. Thus loved and honoured, he\nattained to eighty-nine years of age, and died, at Cypenham, near Windsor,\nNov. 13, 1804, of a mortification in his leg, originating in the seemingly\nslight circumstance of a rasure against a chair, in the act of reaching a\nbook from a shelf.\n\nHe had presented many of his most valuable books to the King in his\nlife-time, and his editions by Caxton to the Marquis of Blandford: the\nremainder of this choice collection he bequeathed to the library of King's\nCollege, Cambridge, where he had received his education.\n\nHe gave, by will, 2,000 l. to the society for propagating the gospel, and\n1,000 l. to the superannuated collegers of Eton school, to be disposed of\nas the provost and fellows should think fit. Also, 500 l. to the parish of\nFarnham Royal. The poor of Cypenham and Chalvey were constant partakers of\nhis bounty, which was of so extensive a nature, that he commissioned the\nneighbouring clergy to look out proper objects for his beneficence.\n\nMr. Bryant's literary attainments were of a nature peculiar to himself;\nand, in point of classical erudition he was, perhaps, without an equal in\nthe world. He had the very peculiar felicity of preserving his eminent\nsuperiority of talents to the end of a very long life; the whole of which\nwas not only devoted to literature, but his studies were uniformly directed\nto the investigation of truth. The love of truth might, indeed, be\nconsidered as his grand characteristic, which he steadily pursued; and this\nis equally true as to his motive, whether he was found on the wrong or\nright side of the question. A few minutes before he expired, he declared to\nhis nephew, and others in the room, that \"all he had written was with a\nview to the promulgation of truth; and, that all he had contended for, he\nhimself believed.\" By truth, we are to understand religious truth, his firm\npersuasion of the truth of Christianity; to the investigation and\nestablishment of which he devoted his whole life. This was the central\npoint, around which all his labours turned; the ultimate object at which\nthey aimed.\n\nSuch are the particulars we have been able to collect of this profound\nscholar and antiquary. But the life of a man of letters appears, and must\nbe chiefly sought for in his works, of which we subjoin the following\ncatalogue:\n\nThe first work Mr. Bryant published was in 1767, intituled, \"Observations\nand Inquiries relating to various Parts of antient History; containing\nDissertations on the Wind Euroclydon, (see vol. v. p. 325.); and on the\nIsland Melite, (see vol. v. p. 357.), together with an Account of Egypt in\nits most early State, (see vol. vi. p. 1.); and of the Shepherd Kings.\"\n(See vol. vi. p. 105.) This publication is calculated not only to throw\nlight on the antient history of the kingdom of Egypt, but on the history\nalso of the Chaldeans, Assyrians, Babylonians, Edomites, and other nations.\nThe account of the Shepherd Kings contains a statement of the time of their\ncoming into Egypt; of the particular province they possessed, and, to which\nthe Israelites afterwards succeeded. The treatise on the Euroclydon was\ndesigned to vindicate the common reading of Acts, xxvii. 14. in opposition\nto Bochart, Grotius, and Bentley, supported by the authority of the\nAlexandrine M.S. and the Vulgate, who thought EUROAQUILO more agreeable to\nthe truth.\n\nHis grand work, called, \"A New System, or, an Analysis of Antient\nMythology,\" was the next; \"wherein an attempt is made to divest Tradition\nof Fable, and to reduce Truth to its original Purity.\" This was published\nin quarto, vol. i. and ii. in 1774, and vol. iii. in 1776.\n\nIn 1775 he published \"A Vindication of the Apamean Medal, (see vol. v. p.\n287.) and of the Inscription \u039d\u03a9\u0395; together with an Illustration of another\nCoin struck at the same Place in honour of the Emperor Severus.\" This\nappeared in the fourth volume of the Arch\u00e6ologia, and also as a separate\nquarto pamphlet.\n\n\"An address to Dr. Priestley, on the Doctrine of Philosophical Necessity\nillustrated,\" 1780. A pamphlet, octavo.\n\n\"Vindici\u00e6 Flavian\u00e6; or, a Vindication of the Testimony given by Josephus\nconcerning our Saviour Jesus Christ.\" A pamphlet, octavo. 1780.\n\n\"Observations on the Poems of Thomas Rowley; in which the authenticity of\nthese Poems is ascertained.\" Two duodecimo volumes, 1781. In this\ncontroversy Mr. Bryant engaged deeply and earnestly, and was assisted in it\nby the learned Dr. Glynn of King's College, Cambridge. Our author in this,\nas in his other controversial writings, was influenced by a spirit of sober\ninquiry, and a regard for truth. The leading object he had in view, in his\nObservations on the poems ascribed to Rowley, was to prove, by a variety of\ninstances, that Chatterton could not be their author, as he appeared not to\nunderstand them himself. This plea appears specious, yet it is certain the\nlearned author failed egregiously in his proofs, and this publication added\nlittle to the reputation he had already acquired. The best way of\naccounting for Mr. Bryant's risking his well-earned and high character in\nthe literary world in this controversy, and for the eagerness with which he\nengaged in it, is from the turn of his studies. \"He had,\" to borrow the\nwords of Mr. Mason, \"been much engaged in antiquities, and consequently had\nimbibed too much of the spirit of a protest antiquarian; now we know, from\na thousand instances, that no set of men are more willingly duped than\nthese, especially by any thing that comes to them under the fascinating\nform of a new discovery.\"\n\n\"Collections on the Zingara, or Gypsey Language.\" Arch\u00e6ologia, vol. vii.\n\n\"Gemmarum antiquarum Delectus ex pr\u00e6stantioribus desumptus in Dactylotheca\nDucis Marlburiensis,\" Two vols, folio, 1783, &c. This is the first volume\nof the Duke of Marlborough's splendid edition of his invaluable collection\nof Gems, and was translated into French by Dr. Maty. The second volume was\ndone in Latin by Dr. Cole, prebendary of Westminster; the French by Mr.\nDutens. The Gems are exquisitely engraved by Bartolozzi. This work was\nprivately printed, and no more copies taken than were intended for the\ncrowned heads of Europe, and a few of his Grace's private friends; after\nwhich the coppers for the plates were broken, and the manuscript for the\nletter-press carefully reduced to ashes.\n\n\"A Treatise on the Authenticity of the Scriptures, and the Truth of the\nChristian Religion.\" Octavo, 1792.\n\n\"Observations upon the Plagues inflicted upon the Egyptians; in which is\nshewn the Peculiarity of those Judgments, and their Correspondence with the\nRites and Idolatry of that People; with a prefatory discourse concerning\nthe Grecian colonies from Egypt.\" Octavo, 1794.\n\nThe treatise on the authenticity of the Scriptures was published\nanonymously, and the whole of the profits arising from its sale given to\nthe society for the Propagation of the Gospel. It contains a good general\nview of the leading arguments for Divine Revelation.\n\n\"Observations upon a Treatise, intituled, Description of the Plain of Troy,\nby Mons Le Chevalier,\" Quarto, 1795.\n\n\"A Dissertation concerning the War of Troy, and the Expedition of the\nGrecians, as described by Homer; shewing that no such Expedition was ever\nundertaken, and that no such City in Phrygia ever existed.\" Quarto, 1796.\nThe appearance of this publication excited great surprise among the\nlearned, and made few proselytes to the doctrine it inculcates; and even\nhis high authority failed in overturning opinions so long maintained and\nestablished among historians, and supported by such extensive and clear\nevidence. He is a wise man indeed who knows where to stop. Mr. Bryant had\nwonderfully succeeded in his famous Mythology, in \"divesting Tradition of\nFable, and reducing Truth to its original Purity,\" and this seduced him, as\nhis antiquarian pursuits had done before, in the case of Rowley, to proceed\nto unwarrantable lengths in the Dissertation on the War of Troy. It was\nremarked on by Mr. Falconer, and answered in a very rude way by Mr. Gilbert\nWakefield in a letter to Mr. Bryant. J. B. S. Morrit, Esq. of Rokeby Park,\nnear Greta-Bridge, undertook to vindicate Homer, in a style and with\nmanners more worthy of the subject and of a gentleman, and was replied to\nby Mr. Bryant.\n\n\"The Sentiments of Philo Jud\u00e6us concerning the \u039b\u039f\u0393\u039f\u03a3, or Word of God;\ntogether with large Extracts from his Writings, compared with the\nScriptures, on many other essential Doctrines of the Christian Religion.\"\nOctavo, 1797.\n\n\"Dissertations on Balaam, Sampson, and Jonah,\" also, \"Observations on\nfamous controverted Passages in Josephus and Justin Martyr,\" are extremely\ncurious, and such perhaps as only he could have written.\n\n       *       *       *       *       *\n\n\"The New System, or, an Analysis of Antient Mythology,\" here presented to\nthe public, is a literary phenomenon, which will remain the admiration of\nscholars, as long as a curiosity after antiquity shall continue to be a\nprevailing passion among mankind. Its author was master of the profoundest\nerudition, and did not come behind the most distinguished names of the last\ncentury, for their attention to the minutest circumstance that might cast a\nray of light upon the remotest ages. Nothing in the antient Greek and Roman\nliterature, however recondite, or wherever dispersed, could escape his\nsagacity and patient investigation. But we are not to confine our\nadmiration of the work before us to the deep erudition discoverable in it;\nthis elaborate production is equally distinguished for its ingenuity and\nnovelty. Departing with a boldness of genius from the systems of his\npredecessors in the same walks of literature, he delights by his ingenuity,\nwhile he astonishes by his courage, and surprises by his novelty. In the\nlast point of view, this work is indeed singularly striking; it departs\nfrom the commonly-received systems, to a degree that has not only never\nbeen attempted, but not even thought of by any men of learning.\n\nThe subject, here undertaken by Mr. Bryant was one of uncommon difficulty;\none of the most abstruse and difficult which antiquity presents to us; the\ninformation to be obtained concerning it must be collected from a vast\nnumber of incidental passages, observations and assertions scattered\nthrough antient authors, who being themselves but imperfectly acquainted\nwith their subject, it is next to impossible to reconcile. This, however,\nour author has attempted; and though, in doing this, the exuberances of\nfancy and imagination are conspicuous, and some may entertain doubts,\nconcerning the solidity of some of his conjectures, yet, even such are\nforced to allow that many parts of the author's scheme are probable, and\ndeserving the highest attention.\n\nHis method of proceeding by etymology was not a little hazardous; men of\nthe greatest abilities have often failed in the use of it, while those of\nweak judgment have, by their application of it, rendered it the source of\nthe greatest absurdities, and almost led the unthinking to connect an idea\nof ridicule with the term itself. But the judicious use which Mr. Bryant\ncould make of this science is apparent in every part of his work: he\nderives from it the greatest and only light which can be cast upon some of\nhis inquiries, and that in a way that will draw the admiration of those who\nhave a proper acquaintance with the subject; that is, such as have a\nknowledge of the Oriental languages sufficient to enable them to trace them\nthrough the Greek, Latin, and other tongues, as they relate to the names of\nthings, which in almost every country carry evidence of their being derived\nfrom the East; from whence it is certain mankind themselves are derived.\nThe sagacity and diligence with which our author has applied his helps\nobtained from the scattered passages of antient authors and etymology, have\nenabled him to clear up the history of the remotest ages, and to elucidate\nobjects hitherto surrounded with darkness and error. Upon the whole, it\nwill be allowed by all who are capable judges of the subject, that the\nplausibility of his hypothesis is frequently apparent, his scheme great,\nand his discoveries extraordinary.\n\n_Viro plusqu\u00e0m octogenario, et_ Eton\u00e6 _Matris Filiorum omnium superstitum\n\u00c6tate jam grandissimo,_ JACOBO BRYANT, S.\n\n       *       *       *       *       *\n\n  Nomen honorati sacrum mihi c\u00f9m sit amici,\n    Charta sit h\u00e6c animi fida ministra mei:\n  Ne tamen incultis veniant commissa tabellis,\n    Carminis ingenu\u00e2 dicta laventur ope.\n  Quem videt, \u00e8 long\u00e1 sobolem admirata caterv\u00e2,\n    Henrici[1] \u00e0 superis l\u00e6ti\u00f9s umbra plagis?\n  Quem pueris ubicunque suis monstrare priorem\n    Principe alumnorum mater Etona solet?\n  Quem cupit eximi\u00e6 quisquis virtutis amator,\n    Seri\u00f9s  \u00e6therei regna subire poli?\n  Blande Senex, quem Musa fovet, seu seria tractas,\n    Seu facili indulges qu\u00e6 propiora joco;\n  Promeritos liceat Vates tibi condat honores,\n    Et recolat vit\u00e6 pr\u00e6mia justa tu\u00e6:\n  Pr\u00e6paret haud quovis lectas de flore corollas,\n    Sed ben\u00e8 Nestoreis serta gerenda comis.\n  Scriptorum ex omni serie numeroque tuorum,\n    Utilitas primo est conspicienda loco:\n  Gratia subsequitur; Sapientiaque atria pandit\n    Ampla tibi, ingeniis sol\u00f9m ineunda piis.\n  Asperitate carens, mores ut ubique tueris!\n    Si levis es, levitas ipsa docere solet.\n  Quo studio errantes animos in aperta reducis!\n    Quo sensu dubios, qu\u00e2 gravitate mones!\n  Si fontes aperire novos, et acumine docto\n    Elicere in scriptis qu\u00e6 latuere sacris,\n  Seu Verum \u00e8 fictis juvet extricare libellis,\n    Historic\u00e2 et tenebris reddere lumen ope,\n  Aspice conspicuo l\u00e6tentur ut omnia c\u0153lo,\n    Et referent nitidum solque jubarque diem!\n  Centauri, Lapith\u00e6que, et Tantalus, atque Prometheus,\n    Et Nephele, veluti nube soluta su\u00e2,--\n  Hi pereunt omnes; alterque laboribus ipse\n    Conficis Alcides Hercule majus opus.\n  Tendis in hostilem soli tibi fisus arenam?\n    Excutis h\u00e6retici verba minuta Sophi[2]?\n  Accipit \u00e6ternam vis profligata repulsam,\n    Fractaque sunt valid\u00e2 tela min\u00e6que manu.\n  Cui Melite non nota tua est? atque impare nisu\n    Conjunctum \u00e0 criticis Euro Aquilonis iter?\n  Argo quis dubitat? quis Delta in divite nescit\n    Qu\u00e0 sit J\u00f6sephi fratribus aucta domus?\n  Monstra quot \u00c6gypti perhibes! qu\u00e6que Ira Jehov\u00e6!\n    Qu\u00e2m propri\u00e9 in falsos arma parata deos!\n  Dum f\u0153dis squalet Nilus cum f\u0153tibus amnis,\n    Et necis est auctor que\u00ees modo numen erat.\n  Immeritos Dana\u00fbm casus, Priamique dolemus\n    Funera, nec vel adhuc ossa quieta, senis?\n  Fata Melesigens\u00e6 querimur, mentitaque facta\n    Hectoris incertas ad Simo\u00ebntis aquas?\n  Eruis h\u00e6c veteris scabr\u00e2 \u00e8 rubigine fam\u00e6,\n    Dasque operis vati jusque decusque sui,\n  Magna tuis affers monumentaque clara triumphis,\n    Cum Troj\u00e2 \u00e6ternum qu\u00f2d tibi nomen erit!\n  Ah! ne te extrem\u00e2 cesset coluisse senect\u00e2,\n    (Aspicere heu! nimi\u00e6 quem vetuere mor\u00e6,)\n  Qui puer, atque infans prope, te sibi sensit amicum,\n    Eque tuis sophi\u00e6 fontibus hausit aquas!\n  Imagis, et, pur\u00e6 qu\u00e6cunque aptissima vit\u00e6\n    Pr\u00e6mia supplicibus det Deus ipse suis,\n  H\u00e6c pete rite seni venerando, Musa; quod Ille\n    Nec spe, nec fam\u00e2, ditior esse potest.\n  Innumeris long\u00f9m gratus societur amicis,\n    Inter Etonenses duxque paterque viros:\n  Felix intersit terris: super\u00fbmque beato\n    Paulisper talem fas sit abesse choro.\n\n       *       *       *       *       *\n\n\nINSCRIPTION\n\nON\n\nMR. BRYANT'S MONUMENT,\n\nIN\n\nCYPENHAM CHURCH.\n\n       *       *       *       *       *\n\nM--S\n\nJACOB BRYANT\n\nCollegii Regalis apud Cantabrigienses Olim Socii\nQui in bonis quas ibi hauserat artibus\nexcolendis consenuit.\nErant in eo plurim\u00e6 liter\u00e6\nnec e\u00e6 vulgares,\nSed exquisit\u00e6 qu\u00e6dam et recondit\u00e6,\nquas non minore Studio quam acumine\nad illustrandam S.S veritatem adhibuit:\nId quod testantur scripta ejus gravissima,\ntam in Histori\u00e6 sacr\u00e6 primordiis eruendis\nquam in Gentium Mythologi\u00e2 explicand\u00e2 versata.\nLibris erat adeo deditus\nUt iter vit\u00e6 secretum\niis omnino deditum;\nPr\u00e6miis honoribusque\nqu\u00e6 illi non magis ex Patroni nobilissimi grati\u00e2\nquam suis meritis abunde pr\u00e6sto erant,\nusq; pr\u00e6posuerit.\nVitam integerrimam et ver\u00ea Christianam\nNon sine tristi suorum desiderio, clausit\nNov. 13. 1804.\nAnno \u00c6tatis su\u00e6 89.\n\n       *       *       *       *       *\n\n\nPREFACE.\n\n\u039d\u03b1\u03c6\u03b5, \u03ba\u03b1\u03b9 \u03bc\u03b5\u03bc\u03bd\u03b1\u03c3' \u03b1\u03c0\u03b9\u03c3\u03c4\u03b5\u03b9\u03bd\u00b7 \u03b1\u03c1\u03b8\u03c1\u03b1 \u03c4\u03b1\u03c5\u03c4\u03b1 \u03c4\u03c9\u03bd \u03c6\u03c1\u03b5\u03bd\u03c9\u03bd.----EPICHARMUS.\n\nIt is my purpose, in the ensuing work, to give an account of the first\nages, and of the great events which happened in the infancy of the world.\nIn consequence of this I shall lay before the reader what the Gentile\nwriters have said upon this subject, collaterally with the accounts given\nby Moses, as long as I find him engaged in the general history of mankind.\nBy these means I shall be able to bring surprising proofs of those great\noccurrences, which the sacred penman has recorded. And when his history\nbecomes more limited, and is confined to a peculiar people, and a private\ndispensation, I shall proceed to shew what was subsequent to his account\nafter the migration of families, and the dispersion from the plains of\nShinar. When mankind were multiplied upon the earth, each great family had,\nby [3]divine appointment, a particular place of destination, to which they\nretired. In this manner the first nations were constituted, and kingdoms\nfounded. But great changes were soon effected, and colonies went abroad\nwithout any regard to their original place of allotment. New establishments\nwere soon made, from whence ensued a mixture of people and languages. These\nare events of the highest consequence; of which we can receive no\nintelligence, but through the hands of the Gentile writers.\n\nIt has been observed, by many of the learned, that some particular family\nbetook themselves very early to different parts of the world, in all which\nthey introduced their rites and religion, together with the customs of\ntheir country. They represent them as very knowing and enterprising; and\nwith good reason. They were the first who ventured upon the seas, and\nundertook long voyages. They shewed their superiority and address in the\nnumberless expeditions which they made, and the difficulties which they\nsurmounted. Many have thought that they were colonies from Egypt, or from\nPhenicia, having a regard only to the settlements which they made in the\nwest. But I shall shew hereafter, that colonies of the same people are to\nbe found in the most extreme parts of the east; where we may observe the\nsame rites and ceremonies, and the same traditional histories, as are to be\nmet with in their other settlements. The country called Phenicia could not\nhave sufficed for the effecting all that is attributed to these mighty\nadventurers. It is necessary for me to acquaint the Reader, that the\nwonderful people to whom I allude were the descendants of Chus, and called\nCuthites and Cuseans. They stood their ground at the general migration of\nfamilies; but were at last scattered over the face of the earth. They were\nthe first apostates from the truth, yet great in worldly wisdom. They\nintroduced, wherever they came, many useful arts, and were looked up to as\na superior order of beings: hence they were styled Heroes, D\u00e6mons, Heliad\u00e6,\nMacarians. They were joined in their expeditions by other nations,\nespecially by the collateral branches of their family, the Mizraim,\nCaphtorim, and the sons of Canaan. These were all of the line of Ham, who\nwas held by his posterity in the highest veneration. They called him Amon:\nand having in process of time raised him to a divinity, they worshipped him\nas the Sun; and from this worship they were styled Amonians. This is an\nappellation which will continually occur in the course of this work; and I\nam authorised in the use of it from Plutarch, from whom we may infer, that\nit was not uncommon among the sons of Ham. He specifies particularly, in\nrespect to the Egyptians, that when any two of that nation met, they used\nit as a term of honour in their[4] salutations, and called one another\nAmonians. This therefore will be the title by which I shall choose to\ndistinguish the people of whom I treat, when I speak of them collectively;\nfor under this denomination are included all of this family, whether they\nwere Egyptians or Syrians, of Phenicia or of Canaan. They were a people who\ncarefully preserved memorials of their ancestors, and of those great events\nwhich had preceded their dispersion. These were described in hieroglyphics\nupon pillars and obelisks: and when they arrived at the knowledge of\nletters, the same accounts were religiously maintained, both in their\nsacred archives, and popular records. It is mentioned of Sanchoniathon, the\nmost antient of Gentile writers, that he obtained all his knowledge from\nsome writings of the Amonians. _It was the good fortune of Sanchoniathon_,\nsays [5]Philo Biblius, _to light upon some antient_ _Amonian records, which\nhad been preserved in the innermost part of a temple, and known to very\nfew. Upon this discovery he applied himself with great diligence to make\nhimself master of the contents: and having, by divesting them of the fable\nand allegory with which they were obscured, obtained his purpose, he\nbrought the whole to a conclusion_.\n\nI should be glad to give the Reader a still farther insight into the system\nwhich I am about to pursue. But such is the scope of my inquiries, and the\npurport of my determinations, as may possibly create in him some prejudice\nto my design; all which would be obviated were he to be carried, step by\nstep, to the general view, and be made partially acquainted, according as\nthe scene opened. What I have to exhibit is in great measure new; and I\nshall be obliged to run counter to many received opinions, which length of\ntime, and general assent, have in a manner rendered sacred. What is truly\nalarming, I shall be found to differ, not only from some few historians, as\nis the case in common controversy, but in some degree from all; and this in\nrespect to many of the most essential points, upon which historical\nprecision has been thought to depend. My meaning is, that I must set aside\nmany supposed facts which have never been controverted; and dispute many\nevents which have not only been admitted as true, but have been looked up\nto as certain \u00e6ras from whence other events were to be determined. All our\nknowledge of Gentile history must either come through the hands of the\nGrecians, or of the Romans, who copied from them. I shall therefore give a\nfull account of the Helladian Greeks, as well as of the I\u00f6nim, or Ionians,\nin Asia: also of the Dorians, Leleges, and Pelasgi. What may appear very\npresumptuous, I shall deduce from their own histories many truths, with\nwhich they were totally unacquainted, and give to them an original, which\nthey certainly did not know. They have bequeathed to us noble materials, of\nwhich it is time to make a serious use. It was their misfortune not to know\nthe value of the data which they transmitted, nor the purport of their own\nintelligence.\n\nIt will be one part of my labour to treat of the Phenicians, whose history\nhas been much mistaken: also of the Scythians, whose original has been\nhitherto a secret. From such an elucidation many good consequences will, I\nhope, ensue; as the Phenicians and Scythians have hitherto afforded the\nusual place of retreat for ignorance to shelter itself. It will therefore\nbe my endeavour to specify and distinguish the various people under these\ndenominations, of whom writers have so generally, and indiscriminately,\nspoken. I shall say a great deal about the Ethiopians, as their history has\nnever been completely given: also of the Indi, and Indo-Scyth\u00e6, who seem to\nhave been little regarded. There will be an account exhibited of the\nCimmerian, Hyperborean, and Amazonian nations, as well as of the people of\nColchis; in which the religion, rites, and original of those nations will\nbe pointed out. I know of no writer who has written at large of the\nCyclopians. Yet their history is of great antiquity, and abounds with\nmatter of consequence. I shall, therefore, treat of them very fully, and at\nthe same time of the great works which they performed; and subjoin an\naccount of the Lestrygons, Lamii, Sirens, as there is a close\ncorrespondence between them.\n\nAs it will be my business to abridge history of every thing superfluous and\nforeign, I shall be obliged to set aside many antient law-givers, and\nprinces, who were supposed to have formed republics, and to have founded\nkingdoms. I cannot acquiesce in the stale legends of Deucalion of Thessaly,\nof Inachus of Argos, and, \u00c6gialeus of Sicyon; nor in the long line of\nprinces who are derived from them. The supposed heroes of the first ages,\nin every country are equally fabulous. No such conquests were ever achieved\nas are ascribed to Osiris, Dionusus, and Sesostris. The histories of\nHercules and Perseus are equally void of truth. I am convinced, and hope I\nshall satisfactorily prove, that Cadmus never brought letters to Greece;\nand that no such person existed as the Grecians have described. What I have\nsaid about Sesostris and Osiris, will be repeated about Ninus, and\nSemiramis, two personages, as ideal as the former. There never were such\nexpeditions undertaken, nor conquests made, as are attributed to these\nprinces: nor were any such empires constituted, as are supposed to have\nbeen established by them. I make as little account of the histories of\nSaturn, Janus, Pelops, Atlas, Dardanus, Minos of Crete, and Zoroaster of\nBactria. Yet something mysterious, and of moment, is concealed under these\nvarious characters: and the investigation of this latent truth will be the\nprincipal part of my inquiry. In respect to Greece, I can afford credence\nto very few events, which were antecedent to the Olympiads. I cannot give\nthe least assent to the story of Phryxus, and the golden fleece. It seems\nto me plain beyond doubt, that there were no such persons as the Grecian\nArgonauts: and that the expedition of Jason to Colchis was a fable.\n\nAfter having cleared my way, I shall proceed to the sources, from whence\nthe Grecians drew. I shall give an account of the Titans, and Titanic war,\nwith the history of the Cuthites and antient Babylonians. This will be\naccompanied with the Gentile history of the Deluge, the migration of\nmankind from Shinar, and the dispersion from Babel. The whole will be\ncrowned with an account of antient Egypt; wherein many circumstances of\nhigh consequence in chronology will be stated. In the execution of the\nwhole there will be brought many surprising proofs in confirmation of the\nMosaic account: and it will be found, from repeated evidence, that every\nthing, which the divine historian has transmitted, is most assuredly true.\nAnd though the nations, who preserved memorials of the Deluge, have not\nperhaps stated accurately the time of that event; yet it will be found the\ngrand epocha, to which they referred; the highest point to which they could\nascend. This was esteemed the renewal of the world; the new birth of\nmankind; and the ultimate of Gentile history. Some traces may perhaps be\ndiscernable in their rites and mysteries of the antediluvian system: but\nthose very few, and hardly perceptible. It has been thought, that the\nChaldaic, and Egyptian accounts exceed not only the times of the Deluge,\nbut the \u00e6ra of the world: and Scaliger has accordingly carried the\nchronology of the latter beyond the term of his artificial[6] period. But\nupon inquiry we shall find the chronology of this people very different\nfrom the representations which have been given. This will be shewn by a\nplain and precise account, exhibited by the Egyptians themselves: yet\noverlooked and contradicted by the persons, through whose hands we receive\nit. Something of the same nature will be attempted in respect to Berosus;\nas well as to Abydenus, Polyhistor, and Appollodorus, who borrowed from\nhim. Their histories contained matter of great moment: and will afford some\nwonderful discoveries. From their evidence, and from that which has\npreceded, we shall find, that the Deluge was the grand epocha of every\nantient kingdom. It is to be observed, that when colonies made anywhere a\nsettlement, they ingrafted their antecedent history upon the subsequent\nevents of the place. And as in those days they could carry up the genealogy\nof their princes to the very source of all, it will be found, under\nwhatever title he may come, that the first king in every country was Noah.\nFor as he was mentioned first in the genealogy of their princes, he was in\naftertimes looked upon as a real monarch; and represented as a great\ntraveller, a mighty conqueror, and sovereign of the whole earth. This\ncircumstance will appear even in the annals of the Egyptians: and though\ntheir chronology has been supposed to have reached beyond that of any\nnation, yet it coincides very happily with the accounts given by Moses.\n\nIn the prosecution of my system I shall not amuse the Reader with doubtful\nand solitary extracts; but collect all that can be obtained upon the\nsubject, and shew the universal scope of writers. I shall endeavour\nparticularly to compare sacred history with profane, and prove the general\nassent of mankind to the wonderful events recorded. My purpose is not to\nlay science in ruins; but instead of desolating to build up, and to rectify\nwhat time has impaired: to divest mythology of every foreign and unmeaning\nornament, and to display the truth in its native simplicity: to shew, that\nall the rites and mysteries of the Gentiles were only so many memorials of\ntheir principal ancestors; and of the great occurrences to which they had\nbeen witnesses. Among these memorials the chief were the ruin of mankind by\na flood; and the renewal of the world in one family. They had symbolical\nrepresentations, by which these occurrences were commemorated: and the\nantient hymns in their temples were to the same purpose. They all related\nto the history of the first ages, and to the same events which are recorded\nby Moses.\n\nBefore I can arrive at this essential part of my inquiries, I must give an\naccount of the rites and customs of antient Hellas; and of those people\nwhich I term Amonians. This I must do in order to shew, from whence they\ncame: and from what quarter their evidence is derived. A great deal will be\nsaid of their religion and rites: also of their towers, temples, and\nPuratheia, where their worship was performed. The mistakes likewise of the\nGreeks in respect to antient terms, which they strangely perverted, will be\nexhibited in many instances: and much true history will be ascertained from\na detection of this peculiar misapplication. It is a circumstance of great\nconsequence, to which little attention has been paid. Great light however\nwill accrue from examining this abuse, and observing the particular mode of\nerror: and the only way of obtaining an insight must be by an etymological\nprocess, and by recurring to the primitive language of the people,\nconcerning whom we are treating. As the Amonians betook themselves to\nregions widely separated; we shall find in every place where they settled,\nthe same worship and ceremonies, and the same history of their ancestors.\nThere will also appear a great similitude in the names of their cities and\ntemples: so that we may be assured, that the whole was the operation of one\nand the same people. The learned Bochart saw this; and taking for granted,\nthat the people were Phenicians, he attempted to interpret these names by\nthe Hebrew language; of which he supposed the Phenician to have been a\ndialect. His design was certainly very ingenious, and carried on with a\nwonderful display of learning. He failed however: and of the nature of his\nfailure I shall be obliged to take notice. It appears to me, as far as my\nreading can afford me light, that most antient names, not only of places,\nbut of persons, have a manifest analogy. There is likewise a great\ncorrespondence to be observed in terms of science; and in the titles, which\nwere of old bestowed upon magistrates and rulers. The same observation may\nbe extended even to plants, and minerals, as well as to animals; especially\nto those which were esteemed at all sacred. Their names seem to be composed\nof the same, or similar elements; and bear a manifest relation to the\nreligion in use among the Amonians, and to the Deity which they adored.\nThis deity was the Sun: and most of the antient names will be found to be\nan assemblage of titles, bestowed upon that luminary. Hence there will\nappear a manifest correspondence between them, which circumstance is quite\nforeign to the system of Bochart. His etymologies are destitute of this\ncollateral evidence; and have not the least analogy to support them.\n\nIn consequence of this I have ventured to give a list of some Amonian\nterms, which occur in the mythology of Greece, and in the histories of\nother nations. Most antient names seem to have been composed out of these\nelements: and into the same principles they may be again resolved by an\neasy, and fair evolution. I subjoin to these a short interpretation; and at\nthe same time produce different examples of names and titles, which are\nthus compounded. From hence the Reader will see plainly my method of\nanalysis, and the basis of my etymological inquiries.\n\nAs my researches are upon subjects very remote, and the histories to which\nI appeal, various; and as the truth is in great measure to be obtained by\ndeduction, I have been obliged to bring my authorities immediately under\nthe eye of the Reader. He may from thence be a witness of the propriety of\nmy appeal; and see that my inferences are true. This however will render my\nquotations very numerous, and may afford some matter of discouragement, as\nthey are principally from the Greek authors. I have however in most places\nof consequence endeavoured to remedy this inconvenience, either by\nexhibiting previously the substance of what is quoted, or giving a\nsubsequent translation. Better days may perhaps come; when the Greek\nlanguage will be in greater repute, and its beauties more admired. As I am\nprincipally indebted to the Grecians for intelligence, I have in some\nrespects adhered to their orthography, and have rendered antient terms as\nthey were expressed by them. Indeed I do not see, why we should not render\nall names of Grecian original, as they were exhibited by that people,\ninstead of taking our mode of pronunciation from the Romans. I scarce know\nany thing, which has been of greater detriment to antient history than the\ncapriciousness of writers in never expressing foreign terms as they were\nrendered by the natives. I shall be found, however, to have not acted up\nuniformly to my principles, as I have only in some instances copied the\nGrecian orthography. I have ventured to abide by it merely in some\nparticular terms, where I judged, that etymology would be concerned. For I\nwas afraid, however just this method might appear, and warrantable, that it\nwould seem too novel to be universally put in practice.\n\nMy purpose has been throughout to give a new turn to antient history, and\nto place it upon a surer foundation. The mythology of Greece is a vast\nassemblage of obscure traditions, which have been transmitted from the\nearliest times. They were described in hieroglyphics, and have been veiled\nin allegory: and the same history is often renewed under a different\nsystem, and arrangement. A great part of this intelligence has been derived\nto us from the Poets; by which means it has been rendered still more\nextravagant, and strange. We find the whole, like a grotesque picture,\nblazoned high, and glaring with colours, and filled with groups of\nfantastic imagery, such as we see upon an Indian screen; where the eye is\npainfully amused; but whence little can be obtained, which is satisfactory,\nand of service. We must, however, make this distinction, that in the\nallegorical representations of Greece, there was always a covert meaning,\nthough it may have escaped our discernment. In short, we must look upon\nantient mythology as being yet in a chaotic state, where the mind of man\nhas been wearied with roaming over the crude consistence without ever\nfinding out one spot where it could repose in safety. Hence has arisen the\ndemand, \u03c0\u03bf\u03c5 \u03c3\u03c4\u03c9\u03b9, which has been repeated for ages. It is my hope, and my\npresumption, that such a place of appulse may be found, where we may take\nour stand, and from whence we may have a full view of the mighty expanse\nbefore us; from whence also we may descry the original design, and order,\nof all those objects, which by length of time, and their own remoteness,\nhave been rendered so confused and uncertain.\n\n       *       *       *       *       *\n\n\nPREFACE\n\nTO THE\n\nTHIRD VOLUME OF THE QUARTO EDITION,\n\nBEGINNING AT VOL. iv. PAGE 1. IN THIS EDITION.\n\nThrough the whole process of my inquiries, it has been my endeavour, from\nsome plain and determinate principles, to open the way to many interesting\ntruths. And as I have shewn the certainty of an universal Deluge from the\nevidences of most nations, to which we can gain access, I come now to give\nan history of the persons who survived that event; and of the families\nwhich were immediately descended from them. After having mentioned their\nresidence in the region of Ararat, and their migration from it, I shall\ngive an account of the roving of the Cuthites, and of their coming to the\nplains of Shinar, from whence they were at last expelled. To this are added\nobservations upon the histories of Chaldea and Egypt; also of Hellas, and\nIonia; and of every other country which was in any degree occupied by the\nsons of Chus. There have been men of learning who have denominated their\nworks from the families, of which they treated; and have accordingly sent\nthem into the world under the title of Phaleg, Japhet, and Javan. I might,\nin like manner, have prefixed to mine the name either of Cuth, or Cuthim;\nfor, upon the history of this people my system chiefly turns. It may be\nasked, if there were no other great families upon earth, besides that of\nthe Cuthites, worthy of record: if no other people ever performed great\nactions, and made themselves respectable to posterity. Such there possibly\nmay have been; and the field is open to any who may choose to make inquiry.\nMy taking this particular path does not in the least abridge others from\nprosecuting different views, wherever they may see an opening.\n\nAs my researches are deep, and remote, I shall sometimes take the liberty\nof repeating what has preceded; that the truths which I maintain may more\nreadily be perceived. We are oftentimes, by the importunity of a\npersevering writer, teazed into an unsatisfactory compliance, and yield a\npainful assent; but, upon closing the book, our scruples return, and we\nlapse at once into doubt and darkness. It has therefore been my rule to\nbring vouchers for every thing, which I maintain; and though I might upon\nthe renewal of my argument refer to another volume, and a distant page, yet\nI many times choose to repeat my evidence, and bring it again under\nimmediate inspection. And if I do not scruple labour and expense, I hope\nthe reader will not be disgusted by this seeming redundancy in my\narrangement. What I have now to present to the public, contains matter of\ngreat moment, and should I be found to be in the right, it will afford a\nsure basis for the future history of the world. None can well judge either\nof the labour, or utility of the work, but those who have been conversant\nin the writings of chronologers, and other learned men, upon these\nsubjects, and seen the difficulties with which they were embarrassed.\nGreat, undoubtedly, must have been the learning and perspicuity of a\nPetavius, Perizonius, Scaliger, Grotius, and Le Clerc; also of an Usher,\nPearson, Marsham, and Newton. Yet it may possibly be found at the close,\nthat a feeble arm has effected what those prodigies in science have\noverlooked.\n\nMany, who have finished their progress, and are determined in their\nprinciples, will not perhaps so readily be brought over to my opinion. But\nthey who are beginning their studies, and passing through a process of\nGrecian literature, will find continual evidences arise; almost every step\nwill afford fresh proofs in favour of my system. As the desolation of the\nworld by a deluge, and the renewal of it in one person, are points in these\ndays particularly controverted; many, who are enemies to Revelation, upon\nseeing these truths ascertained, may be led to a more intimate acquaintance\nwith the Scriptures: and such an insight cannot but be productive of good.\nFor our faith depends upon historical experience: and it is mere ignorance,\nthat makes infidels. Hence it is possible, that some may be won over by\nhistorical evidence, whom a refined theological argument cannot reach. An\nillness, which some time ago confined me to my bed, and afterwards to my\nchamber, afforded me, during its recess, an opportunity of making some\nversions from the poets whom I quote, when I was little able to do any\nthing of more consequence. The translation from Dionysius was particularly\ndone at that season, and will give the reader some faint idea of the\noriginal, and its beauties.\n\nI cannot conclude without acknowledging my obligations to a most worthy and\nlearned[7] friend for his zeal towards my work; and for his assistance both\nin this, and my former publication. I am indebted to him not only for his\njudicious remarks, but for his goodness in transcribing for me many of my\ndissertations, without which my progress would have been greatly retarded.\nHis care likewise, and attention, in many other articles, afford instances\nof friendship which I shall ever gratefully remember.\n\n       *       *       *       *       *\n\n\nRADICALS.\n\n\u03a0\u03b5\u03b9\u03b8\u03bf\u03c5\u03c2 \u03b4' \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b5\u03bb\u03b5\u03c5\u03b8\u03bf\u03c2, \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b7 \u03b3\u03b1\u03c1 \u03bf\u03c0\u03b7\u03b4\u03b5\u03b9.----PARMENIDES.\n\nThe materials, of which I purpose to make use in the following inquiries,\nare comparatively few, and will be contained within a small compass. They\nare such as are to be found in the composition of most names, which occur\nin antient mythology: whether they relate to Deities then reverenced; or to\nthe places, where their worship was introduced. But they appear no where so\nplainly, as in the names of those places, which were situated in Babylonia\nand Egypt. From these parts they were, in process of time, transferred to\ncountries far remote; beyond the Ganges eastward, and to the utmost bounds\nof the Mediterranean west; wherever the sons of Ham under their various\ndenominations either settled or traded. For I have mentioned that this\npeople were great adventurers; and began an extensive commerce in very\nearly times. They got footing in many parts; where they founded cities,\nwhich were famous in their day. They likewise erected towers and temples:\nand upon headlands and promontories they raised pillars for sea-marks to\ndirect them in their perilous expeditions. All these were denominated from\ncircumstances, that had some reference to the religion, which this people\nprofessed; and to the ancestors, whence they sprung. The Deity, which they\noriginally worshipped, was the Sun. But they soon conferred his titles upon\nsome of their ancestors: whence arose a mixed worship. They particularly\ndeified the great Patriarch, who was the head of their line; and worshipped\nhim as the fountain of light: making the Sun only an emblem of his\ninfluence and power. They called him Bal, and Baal: and there were others\nof their ancestry joined with him, whom they styled the Baalim. Chus was\none of these: and this idolatry began among his sons. In respect then to\nthe names, which this people, in process of time, conferred either upon the\nDeities they worshipped, or upon the cities, which they founded; we shall\nfind them to be generally made up of some original terms for a basis, such\nas Ham, Cham, and Chus: or else of the titles, with which those personages\nwere, in process of time, honoured. These were Thoth, Men or Menes, Ab, El,\nAur, Ait, Ees or Ish, On, Bel, Cohen, Keren, Ad, Adon, Ob, Oph, Apha, Uch,\nMelech, Anac, Sar, Sama, Sama\u00efm. We must likewise take notice of those\ncommon names, by which places are distinguished, such as Kir, Caer,\nKiriath, Carta, Air, Col, Cala, Beth, Ai, Ain, Caph, and Cephas. Lastly are\nto be inserted the particles Al and Pi; which were in use among the antient\nEgyptians.\n\nOf these terms I shall first treat; which I look upon as so many elements,\nwhence most names in antient mythology have been compounded; and into which\nthey may be easily resolved: and the history, with which they are attended,\nwill, at all times, plainly point out, and warrant the etymology.\n\nHAM or CHAM.\n\nThe first of the terms here specified is Ham; at different times, and in\ndifferent places, expressed Cham, Chom, [8]Chamus. Many places were from\nhim denominated Cham Ar, Cham Ur, Chomana, Comara, Camarina. Ham, by the\nEgyptians, was compounded Am-On, \u0391\u03bc\u03c9\u03bd and \u0391\u03bc\u03bc\u03c9\u03bd. He is to be found under\nthis name among many nations in the east; which was by the Greeks expressed\nAmanus, and [9]Omanus. Ham, and Cham are words, which imply heat, and the\nconsequences of heat; and from them many words in other languages, such as\n[10]\u039a\u03b1\u03c5\u03bc\u03b1 Caminus, Camera, were derived. Ham, as a Deity, was esteemed the\n[11]Sun: and his priests were styled Chamin, Chaminim, and Chamerim. His\nname is often found compounded with other terms, as in Cham El, Cham Ees,\nCam Ait: and was in this manner conferred both on persons and places. From\nhence Camillus, Camilla, Camella Sacra, Comates, Camisium, [12]Camirus,\nChemmis, with numberless other words, are derived. Chamma was the title of\nthe hereditary [13]priestess of Diana: and the Puratheia, where the rites\nof fire were carried on, were called Chamina, and Chaminim, whence came the\nCaminus of the Latines. They were sacred hearths, on which was preserved a\nperpetual fire in honour of Cham. The idols of the Sun called by the same\n[14]name: for it is said of the good king Josiah, that _they brake down the\naltars of Baalim--in his presence; and the Chaminim_ (or images of Cham)\n_that were on high above them, he cut down_. They were also styled\nChamerim, as we learn from the prophet [15]Zephaniah. Ham was esteemed the\nZeus of Greece, and Jupiter of Latium. [16]\u0391\u03bc\u03bc\u03bf\u03c5\u03c2, \u1f41 \u0396\u03b5\u03c5\u03c2, \u0391\u03c1\u03b9\u03c3\u03c4\u03bf\u03c4\u03b5\u03bb\u03b5\u03b9.\n[17]\u0391\u03bc\u03bc\u03bf\u03c5\u03bd \u03b3\u03b1\u03c1 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03ba\u03b1\u03bb\u03b5\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd \u0394\u03b9\u03b1. Plutarch says, that, of all the\nEgyptian names which seemed to have any correspondence with the Zeus of\nGreece, Amoun or Ammon was the most peculiar and adequate. He speaks of\nmany people, who were of this opinion: [18]\u0395\u03c4\u03b9 \u03b4\u03b5 \u03c4\u03c9\u03bd \u03c0\u03bf\u03bb\u03bb\u03c9\u03bd \u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03bd\u03c4\u03c9\u03bd\n\u03b9\u03b4\u03b9\u03bf\u03bd \u03c0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1 \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c4\u03bf\u03bd \u0391\u03bc\u03bf\u03c5\u03bd, \u1f41 \u03c0\u03b1\u03c1\u03b1\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f21\u03bc\u03b5\u03b9\u03c2\n\u0391\u03bc\u03bc\u03c9\u03bd\u03b1 \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd. From Egypt his name and worship were brought into Greece;\nas indeed were the names of almost all the Deities there worshipped.\n[19]\u03a3\u03c7\u03b5\u03b4\u03bf\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03c4\u03b1 \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u0398\u03b5\u03c9\u03bd \u03b5\u03be \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03b5\u03bb\u03b7\u03bb\u03c5\u03b8\u03b5 \u03b5\u03c2 \u03c4\u03b7\u03bd\n\u1f19\u03bb\u03bb\u03b1\u03b4\u03b1. _Almost all the names of the Gods in Greece were adventitious,\nhaving been brought thither from Egypt._\n\nCHUS.\n\nChus was rendered by the Greeks \u03a7\u03c5\u03c3\u03bf\u03c2, Chusus; but, more commonly, \u03a7\u03c1\u03c5\u03c3\u03bf\u03c2:\nand the places denominated from him were changed to \u03a7\u03c1\u03c5\u03c3\u03b5, Chruse; and to\nChrusopolis. His name was often compounded [20]Chus-Or, rendered by the\nGreeks \u03a7\u03c1\u03c5\u03c3\u03c9\u03c1, Chrusor, and Chrusaor; which, among the Poets, became a\nfavourite epithet, continually bestowed upon Apollo. Hence there were\ntemples dedicated to him, called Chrusaoria. Chus, in the Babylonish\ndialect, seems to have been called Cuth; and many places, where his\nposterity settled, were styled [21]Cutha, Cuthaia, Cutaia, Ceuta, Cotha,\ncompounded [22]Cothon. He was sometimes expressed Casus, Cessus, Casius;\nand was still farther diversified.\n\nChus was the father of all those nations, styled [23]Ethiopians, who were\nmore truly called Cuthites and Cuseans. They were more in number, and far\nmore widely extended, than has been imagined. The history of this family\nwill be the principal part of my inquiry.\n\nCANAAN.\n\nCanaan seems, by the Egyptians and Syrians, to have been pronounced Cnaan:\nwhich was by the Greeks rendered Cnas, and Cna. Thus we are told by\nStephanus Byzantinus, that the antient name of Phenicia was Cna. \u03a7\u03bd\u03b1, \u1f41\u03c5\u03c4\u03bf\u03c2\n\u1f21 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03b7 \u03b5\u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03bf. \u03c4\u03bf \u03b5\u03b8\u03bd\u03b9\u03ba\u03bf\u03bd \u03a7\u03bd\u03b1\u03b9\u03bf\u03c2. The same is said by Philo Biblius,\nfrom Sanchoniathon. [24]\u03a7\u03bd\u03b1 \u03c4\u03bf\u03c5 \u03c0\u03c1\u03c9\u03c4\u03bf\u03c5 \u03bc\u03b5\u03c4\u03bf\u03bd\u03bf\u03bc\u03b1\u03c3\u03b8\u03b5\u03bd\u03c4\u03bf\u03c2 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03bf\u03c2. And, in\nanother place, he says, that Isiris, the same as Osiris, was the brother to\nCna. [25]\u0399\u03c3\u03b9\u03c1\u03b9\u03c2--\u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03c2 \u03a7\u03bd\u03b1; the purport of which is conformable to the\naccount in the Scriptures, that the Egyptians were of a collateral line\nwith the people of Canaan; or, that the father of the Mizr\u00e4im and the\nCanaanites were brothers.\n\nMIZRAIM.\n\nThis person is looked upon as the father of the Egyptians: on which account\none might expect to meet with many memorials concerning him: but his\nhistory is so veiled under allegory and titles, that no great light can be\nobtained. It is thought, by many learned men, that the term, Mizr\u00e4im, is\nproperly a plural; and that a people are by it signified, rather than a\nperson. This people were the Egyptians: and the head of their family is\nimagined to have been, in the singular, Misor, or Metzor. It is certain\nthat Egypt, by Stephanus Byzantinus, is, amongst other names, styled \u039c\u03c5\u03b1\u03c1\u03b1,\nwhich, undoubtedly, is a mistake for \u039c\u03c5\u03c3\u03b1\u03c1\u03b1, the land of Musar, or Mysar.\nIt is, by [26]Eusebius and Suidas, called Mestraia; by which is meant the\nland of Metzor, a different rendering of Mysor. Sanchoniathon alludes to\nthis person under the name of [27]\u039c\u03b9\u03c3\u03c9\u03c1, Misor; and joins him with Sydic:\nboth which he makes the sons of the Shepherds Amunus and Magus. Amunus, I\nmake no doubt, is Amun, or Ham, the real father of Misor, from whom the\nMizr\u00e4im are supposed to be descended. By Magus, probably, is meant Chus,\nthe father of those worshippers of fire, the Magi: the father, also, of the\ngenuine Scyth\u00e6, who were styled Magog. The Canaanites, likewise, were his\noffspring: and, among these, none were more distinguished than those of\nSaid, or Sidon; which, I imagine, is alluded to under the name of Sydic. It\nmust be confessed, that the author derives it from Sydic, justice: and, to\nsay the truth, he has, out of antient terms, mixed so many feigned\npersonages with those that are real, that it is not possible to arrive at\nthe truth.\n\nNIMROD.\n\nIt is said of this person, by Moses, that he was the son of Cush. [28]_And\nCush begat Nimrod: he began to be a mighty one in the earth: he was a\nmighty hunter before the Lord: wherefore it is said, even as Nimrod, the\nmighty hunter before the Lord. And the beginning of his kingdom was Babel._\nHis history is plainly alluded to under the character of Alorus, the first\nking of [29]Chaldea; but more frequently under the title of Orion. This\npersonage is represented by Homer as of a gigantic make; and as being\ncontinually in pursuit of wild [30]beasts. The Cuthite Colonies, which went\nwestward, carried with them memorials of this their ancestor; and named\nmany places from him: and in all such places there will be found some\npeculiar circumstances, which will point out the great hunter, alluded to\nin their name. The Grecians generally styled him [31]\u039d\u03b5\u03b2\u03c1\u03c9\u03b4, Nebrod: hence\nplaces called by his name are expressed Nebrod, Nebrodes, Nebrissa. In\nSicily was a mountain Nebrodes, called by Strabo in the plural [32]\u03c4\u03b1\n\u039d\u03b5\u03b2\u03c1\u03c9\u03b4\u03b5 \u03bf\u03c1\u03b7. It was a famous place for hunting; and for that reason had\nbeen dedicated to Nimrod. The poet Gratius takes notice of its being\nstocked with wild beasts:\n\n  [33]Cantatus Graiis Acragas, vict\u00e6que fragosum\n  Nebrodem liquere fer\u00e6.\n\nAnd Solinus speaks to the same purpose: [34]Nebrodem dam\u00e6 et hinnuli\npervagantur. At the foot of the mountain were the warm baths of Himera.\n\nThe term \u039d\u03b5\u03b2\u03c1\u03bf\u03c2, Nebros, which was substituted by the Greeks for Nimrod,\nsignifying a fawn, gave occasion to many allusions about a fawn, and\nfawn-skin, in the Dionusiaca, and other mysteries. There was a town\nNebrissa, near the mouth of the B\u00e6tis in Spain, called, by Pliny, Veneria;\n[35]Inter \u00e6stuaria B\u00e6tis oppidum Nebrissa, cognomine Veneria. This, I\nshould think, was a mistake for Venaria; for there were places of that\nname. Here were preserved the same rites and memorials, as are mentioned\nabove; wherein was no allusion to Venus, but to Nimrod and Bacchus. The\nisland, and its rites, are mentioned by Silius Italicus.\n\n  [36]Ac Nebrissa Dionus\u00e6is conscia thyrsis,\n  Quam Satyri coluere leves, redimitaque sacr\u00e2\n  Nebride.\n\nThe Priests at the Bacchanalia, as well as the Votaries, were habited in\nthis manner.\n\n  [37]Inter matres impia M\u00e6nas\n  Comes Ogygio venit Iaccho,\n  Nebride sacr\u00e2 pr\u00e6cincta latus.\n\nStatius describes them in the same habit.\n\n  [38]Hic chelyn, hic flavam maculoso Nebrida tergo,\n  Hic thyrsos, hic plectra ferit.\n\nThe history of Nimrod was, in great measure, lost in the superior reverence\nshewn to Chus, or Bacchus: yet, there is reason to think, that divine\nhonours were of old paid to him. The family of the Nebrid\u00e6 at [39]Athens,\nand another of the same name at Cos, were, as we may infer from their\nhistory, the posterity of people, who had been priests to Nimrod. He seems\nto have been worshipped in Sicily under the names of Elorus, Belorus, and\nOrion. He was likewise styled [40]Belus: but as this was merely a title,\nand conferred upon other persons, it renders his history very difficult to\nbe distinguished.\n\nTITLES OF THE DEITY.\n\nTheuth, Thoth, Taut, Taautes, are the same title diversified; and belong to\nthe chief god of Egypt. Eusebius speaks of him as the same as Hermes.\n[41]\u1f49\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03bc\u03b5\u03bd \u03b5\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03bd \u0398\u03c9\u03c5\u03b8, \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03b5\u03b9\u03c2 \u03b4\u03b5 \u0398\u03c9\u03b8, \u1f19\u03c1\u03bc\u03b7\u03bd \u03b4\u03b5 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2\n\u03bc\u03b5\u03c4\u03b5\u03c6\u03c1\u03b1\u03c3\u03b1\u03bd. From Theuth the Greeks formed \u0398\u0395\u039f\u03a3; which, with that nation,\nwas the most general name of the deity. Plato, in his treatise, named\nPhilebus, mentions him by the name of [42]\u0398\u03b5\u03c5\u03b8. He was looked upon as a\ngreat benefactor, and the first cultivator of the vine.\n\n  [43]\u03a0\u03c1\u03c9\u03c4\u03bf\u03c2 \u0398\u03c9\u03b8 \u03b5\u03b4\u03b1\u03b7 \u03b4\u03c1\u03b5\u03c0\u03b1\u03bd\u03b7\u03bd \u03b5\u03c0\u03b9 \u03b2\u03bf\u03c4\u03c1\u03c5\u03bd \u03b1\u03b3\u03b5\u03b9\u03c1\u03b5\u03b9\u03bd.\n\nHe was also supposed to have found out letters: which invention is likewise\nattributed to Hermes. [44]\u0391\u03c0\u03bf \u039c\u03b9\u03c3\u03c9\u03c1 \u03a4\u03b1\u03b1\u03c5\u03c4\u03bf\u03c2, \u1f41\u03c2 \u1f11\u03c5\u03c1\u03b5 \u03c4\u03b7\u03bd \u03c4\u03c9\u03bd \u03c0\u03c1\u03c9\u03c4\u03c9\u03bd\n\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03b9\u03c9\u03bd \u03b3\u03c1\u03b1\u03c6\u03b7\u03bd.----\u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b4\u03b5 \u1f19\u03c1\u03bc\u03b7\u03bd \u03b5\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03bd. Suidas calls him Theus; and\nsays, that he was the same as Arez, styled by the Arabians Theus Arez, and\nso worshipped at Petra. \u0398\u03b5\u03c5\u03c3\u03b1\u03c1\u03b7\u03c2 \u03c4\u03bf\u03c5\u03c4' \u03b5\u03c3\u03c4\u03b9 \u0398\u03b5\u03bf\u03c2 \u0391\u03c1\u03b7\u03c2, \u03b5\u03bd \u03a0\u03b5\u03c4\u03c1\u1fb3 \u03c4\u03b7\u03c2\n\u0391\u03c1\u03b1\u03b2\u03b9\u03b1\u03c2. Instead of a statue, there was \u03bb\u03b9\u03b8\u03bf\u03c2 \u03bc\u03b5\u03bb\u03b1\u03c2, \u03c4\u03b5\u03c4\u03c1\u03b1\u03b3\u03c9\u03bd\u03bf\u03c2, \u03b1\u03c4\u03c5\u03c0\u03c9\u03c4\u03bf\u03c2,\na black, square pillar of stone, without any figure, or representation. It\nwas the same deity, which the Germans and Celt\u00e6 worshipped under the name\nof Theut-Ait, or Theutates; whose sacrifices were very cruel, as we learn\nfrom Lucan.\n\n  [45]Et quibus immitis placatur sanguine diro\n  Theutates.\n\nAB.\n\nAb signifies a father, similar to \u05d0\u05d1 of the Hebrews. It is often found in\ncomposition, as in Ab-El, Ab-On, Ab-Or.\n\nAUR, OUR, OR.\n\nAur, sometimes expressed Or, Ur, and Our, signifies both light and fire.\nHence came the Orus of the Egyptians, a title given to the Sun. [46]Quod\nsolem vertimus, id in Hebr\u00e6o est \u05d0\u05d5\u05e8, Ur; quod lucem, et ignem, etiam et\nSolem denotat. It is often compounded with the term above, and rendered\nAbor, Aborus, Aborras: and it is otherwise diversified. This title was\noften given to Chus by his descendants; whom they styled Chusorus. From\nAur, taken as an element, came Uro, Ardeo; as a Deity, oro, hora, \u1f61\u03c1\u03b1,\n\u1f39\u03b5\u03c1\u03bf\u03bd, \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2. Zeus was styled Cham-Ur, rendered \u039a\u03c9\u03bc\u03c5\u03c1\u03bf\u03c2 by the Greeks; and\nunder this title was worshipped at Halicarnassus. He is so called by\nLycophron. [47]\u0397\u03bc\u03bf\u03c2 \u03ba\u03b1\u03c4\u03b1\u03b9\u03b8\u03c9\u03bd \u03b8\u03c5\u03c3\u03b8\u03bb\u03b1 \u039a\u03c9\u03bc\u03c5\u03c1\u1ff3 \u039b\u03b5\u03c9\u03bd. Upon which the Scholiast\nobserves; (\u039a\u03c9\u03bc\u03c5\u03c1\u03bf\u03c2) \u1f41 \u0396\u03b5\u03c5\u03c2 \u03b5\u03bd \u1f09\u03bb\u03b9\u03ba\u03b1\u03c1\u03bd\u03b1\u03c3\u1ff3 \u03c4\u03b9\u03bc\u1fb3\u03c4\u03b1\u03b9.\n\nEL.\n\nEl, Al, \u0397\u03bb, sometimes expressed Eli, was the name of the true God; but by\nthe Zabians was transferred to the Sun: whence the Greeks borrowed their\n\u1f29\u03bb\u03b9\u03bf\u03c2, and \u0397\u03b5\u03bb\u03b9\u03bf\u03c2. El, and Elion, were titles, by which the people of\nCanaan distinguished their chief Deity. [48]\u0393\u03b9\u03bd\u03b5\u03c4\u03b1\u03b9 \u03c4\u03b9\u03c2 \u0395\u03bb\u03b9\u03bf\u03c5\u03bd, \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2\n\u1f51\u03c8\u03b9\u03c3\u03c4\u03bf\u03c2. This they sometimes still farther compounded, and made Abelion:\nhence inscriptions are to be found [49]DEO ABELLIONI. El according to\nDamascius was a title given to Cronus. [50]\u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03b5\u03c2 \u03ba\u03b1\u03b9 \u03a3\u03c5\u03c1\u03bf\u03b9 \u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03bf\u03bd\n\u0397\u03bb, \u03ba\u03b1\u03b9 \u0392\u03b7\u03bb, \u03ba\u03b1\u03b9 \u0392\u03bf\u03bb\u03b1\u03b8\u03b7\u03bd \u03b5\u03c0\u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03c5\u03c3\u03b9. _The Phenicians and Syrians name\nCronus Eel, and Beel, and Bolathes._ The Canaanitish term Elion is a\ncompound of Eli On, both titles of the Sun: hence the former is often\njoined with Aur, and Orus. [51]Elorus, and Alorus, were names both of\npersons and places. It is sometimes combined with Cham: whence we have\nCamillus, and Camulus: under which name the Deity of the Gentile world was\nin many places worshipped. Camulus and Camillus were in a manner antiquated\namong the Romans; but their worship was kept up in other countries. We find\nin Gruter an inscription [52]DEO CAMULO: and another, CAMULO. SANCTO.\nFORTISSIMO. They were both the same Deity, a little diversified; who was\nworshipped by the Hetrurians, and esteemed the same as Hermes. [53]Tusci\nCamillum appellant Mercurium. And not only the Deity, but the minister and\nattendant had the same name: for the priests of old were almost universally\ndenominated from the God whom they served, or from his temple. The name\nappears to have been once very general. [54]Rerum omnium sacrarum\nadministri Camilli dicebantur. But Plutarch seems to confine the term to\none particular office and person. [55]\u03a4\u03bf\u03bd \u1f51\u03c0\u03b7\u03c1\u03b5\u03c4\u03bf\u03c5\u03bd\u03c4\u03b1 \u03c4\u1ff3 \u1f39\u03b5\u03c1\u1ff3 \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2\n\u03b1\u03bc\u03c6\u03b9\u03b8\u03b1\u03bb\u03b7 \u03c0\u03b1\u03b9\u03b4\u03b1 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u039a\u03b1\u03bc\u03b9\u03bb\u03bb\u03bf\u03bd, \u1f61\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u1f19\u03c1\u03bc\u03b7\u03bd\u00b7 \u1f41\u03c5\u03c4\u03c9\u03c2 \u03b5\u03bd\u03b9\u03bf\u03b9 \u03c4\u03c9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd\n\u039a\u03b1\u03bc\u03b9\u03bb\u03bb\u03bf\u03bd \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b7\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03bd. He supposes the name to have been\ngiven to Hermes, on account of the service and duty enjoined him. But there\nis nothing of this nature to be inferred from the terms. The Hermes of\nEgypt had nothing similar to his correspondent in Greece. Camillus was the\nname of the chief God, Cham-El, the same as Elion, \u1f41 \u1f51\u03c8\u03b9\u03c3\u03c4\u03bf\u03c2. He was\nsometimes expressed Casmillus; but still referred to Hermes. [56]\u039a\u03b1\u03c3\u03bc\u03b9\u03bb\u03bb\u03bf\u03c2\n\u1f41 \u1f19\u03c1\u03bc\u03b7\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd, \u1f61\u03c2 \u1f31\u03c3\u03c4\u03bf\u03c1\u03b5\u03b9 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03b9\u03bf\u03b4\u03c9\u03c1\u03bf\u03c2. The Deity El was particularly\ninvoked by the eastern nations, when they made an attack in battle: at such\ntime they used to cry out, El-El, and Al-Al. This Mahomet could not well\nbring his proselytes to leave off: and therefore changed it to Allah; which\nthe Turks at this day make use of, when they shout in joining battle. It\nwas, however, an idolatrous invocation, originally made to the God of war;\nand not unknown to the Greeks. Plutarch speaks of it as no uncommon\nexclamation; but makes the Deity feminine.\n\n  [57]\u039a\u03bb\u03c5\u03b8' \u0391\u039b\u0391\u039b\u0391, \u03c0\u03bf\u03bb\u03b5\u03bc\u03bf\u03c5 \u03b8\u03c5\u03b3\u03b1\u03c4\u03b5\u03c1.\n\nHence we have in Hesychius the following interpretations; \u03b1\u03bb\u03b1\u03bb\u03b1\u03b6\u03b5\u03b9,\n\u03b5\u03c0\u03b9\u03bd\u03b9\u03ba\u03b9\u03c9\u03c2 \u03b7\u03c7\u03b5\u03b9. \u0391\u03bb\u03b1\u03bb\u03b1\u03b3\u03bc\u03bf\u03c2, \u03b5\u03c0\u03b9\u03bd\u03b9\u03ba\u03b9\u03bf\u03c2 \u1f51\u03bc\u03bd\u03bf\u03c2. \u0395\u03bb\u03b5\u03bb\u03b5\u03c5, \u03b5\u03c0\u03b9\u03c6\u03c9\u03bd\u03b7\u03bc\u03b1 \u03c0\u03bf\u03bb\u03b5\u03bc\u03b9\u03ba\u03bf\u03bd. It\nis probably the same as \u05d4\u05dc\u05dc in Isaiah, [58]_How art thou fallen, Halal,\nthou son of Sehor._\n\nON and EON.\n\nOn, Eon, or Aon, was another title of the Sun among the Amonians: and so we\nfind it explained by Cyril upon Hosea: \u03a9\u03bd \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f41 \u1f29\u03bb\u03b9\u03bf\u03c2: and speaking of\nthe Egyptians in the same comment, he says, \u03a9\u03bd \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9 \u03c0\u03b1\u03c1' \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u1f41 \u1f29\u03bb\u03b9\u03bf\u03c2.\nThe Seventy likewise, where the word occurs in Scripture, interpret it the\nSun; and call the city of On, Heliopolis. [59]\u039a\u03b1\u03b9 \u03b5\u03b4\u03c9\u03ba\u03b5\u03bd \u03b1\u03c5\u03c4\u1ff3 \u03c4\u03b7\u03bd \u0391\u03c3\u03b5\u03bd\u03b5\u03b8\n\u03b8\u03c5\u03b3\u03b1\u03c4\u03b5\u03c1\u03b1 \u03a0\u03b5\u03c4\u03b5\u03c6\u03c1\u03b7 \u1f39\u03b5\u03c1\u03b5\u03c9\u03c2 \u1f29\u03bb\u03b9\u03bf\u03c5\u03c0\u03bf\u03bb\u03b5\u03c9\u03c2. Theophilus, from Manetho, speaks of it\nin the same manner: [60]\u03a9\u03bd, \u1f21\u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f29\u03bb\u03b9\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2. And the Coptic Pentateuch\nrenders the city On by the city of the Sun. Hence it was, that Ham, who was\nworshipped as the Sun, got the name of Amon, and Ammon; and was styled\nBaal-Hamon. It is said of Solomon, that he _had a vineyard at\n[61]Baal-Hamon;_ a name probably given to the place by his Egyptian wife,\nthe daughter of Pharaoh. The term El was combined in the same manner; and\nmany places sacred to the Sun were styled El-on, as well as El-our. It was\nsometimes rendered Eleon; from whence came \u1f21\u03bb\u03b9\u03bf\u03c2, and \u1f21\u03bb\u03b9\u03bf\u03bd. The Syrians,\nCretans, and Canaanites, went farther, and made a combination of the terms\nAb-El-Eon, Pater Summus Sol, or Pater Deus Sol; hence they formed Abellon,\nand Abelion before mentioned. Hesychius interprets \u0391\u03b2\u03b5\u03bb\u03b9\u03bf\u03bd, \u1f29\u03bb\u03b9\u03bf\u03bd\u00b7 \u0391\u03b2\u03b5\u03bb\u03b9\u03bf\u03bd,\n\u1f29\u03bb\u03b9\u03b1\u03ba\u03bf\u03bd.\n\nVossius thinks, and with good reason, that the Apollo of Greece and Rome\nwas the same as the Abelion of the East. [62]Fortasse Apollo ex Cretico\n\u0391\u03b2\u03b5\u03bb\u03b9\u03bf\u03c2\u00b7 nam veteres Romani pro Apollo dixere Apello: ut pro homo, hemo;\npro bonus, benus; ac similia. The Sun was also worshipped under the title\nAbaddon; which, as we are informed by the Evangelist, was the same as\nApollo; or, as he terms him, \u0391\u03c0\u03bf\u03bb\u03bb\u03c5\u03c9\u03bd: [63]\u039f\u03bd\u03bf\u03bc\u03b1 \u03b1\u03c5\u03c4\u1ff3 \u1f19\u03b2\u03c1\u03b1\u03ca\u03c3\u03c4\u03b9 \u0391\u03b2\u03b1\u03b4\u03b4\u03c9\u03bd, \u03ba\u03b1\u03b9\n\u03b5\u03bd \u03c4\u1fc3 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u1fc3 \u0391\u03c0\u03bf\u03bb\u03bb\u03c5\u03c9\u03bd.\n\nAIT.\n\nAnother title of Ham, or the Sun, was Ait, and Aith: a term, of which\nlittle notice has been taken; yet of great consequence in respect to\netymology. It occurs continually in Egyptian names of places, as well as in\nthe composition of those, which belong to Deities, and men. It relates to\nfire, light, and heat; and to the consequences of heat. We may, in some\ndegree, learn its various and opposite significations when compounded, from\nantient words in the Greek language, which were derived from it. Several of\nthese are enumerated in Hesychius. \u0391\u03b9\u03b8\u03b1\u03b9, \u03bc\u03b5\u03bb\u03b1\u03b9\u03bd\u03b1\u03b9. \u0391\u03b9\u03b8\u03b5\u03b9\u03bd, \u03ba\u03b1\u03b9\u03b5\u03b9\u03bd.\n\u0391\u03b9\u03b8\u03b1\u03bb\u03bf\u03b5\u03bd (a compound of Aith El), \u03ba\u03b5\u03ba\u03b1\u03c5\u03bc\u03b5\u03bd\u03bf\u03bd. \u0391\u03b9\u03b8\u03b9\u03bd\u03bf\u03c2, \u03ba\u03b1\u03c0\u03bd\u03bf\u03c2. \u0391\u03b9\u03b8\u03bf\u03bd,\n\u03bb\u03b1\u03bc\u03c0\u03c1\u03bf\u03bd. \u0391\u03b9\u03b8\u03c9\u03bd\u03b1 (of the same etymology, from Aith-On) \u03bc\u03b5\u03bb\u03b1\u03bd\u03b1, \u03c0\u03c5\u03c1\u03c9\u03b4\u03b7.\n[64]\u0391\u03b9\u03b8\u03bf\u03c2, \u03ba\u03b1\u03c5\u03bc\u03b1. The Egyptians, when they consecrated any thing to their\nDeity, or made it a symbol of any supposed attribute, called it by the name\nof that attribute, or [65]emanation: and as there was scarce any thing, but\nwhat was held sacred by them, and in this manner appropriated; it\nnecessarily happened, that several objects had often the same reference,\nand were denominated alike. For, not only men took to themselves the sacred\ntitles, but birds, beasts, fishes, reptiles, together with trees, plants,\nstones, drugs, and minerals, were supposed to be under some particular\ninfluence; and from thence received their names. And if they were not quite\nalike, they were, however, made up of elements very similar. Ham, as the\nSun, was styled [66]Ait; and Egypt, the land of Ham, had, in consequence of\nit, the name of Ait, rendered by the Greeks \u0391\u03b5\u03c4\u03b9\u03b1: \u0395\u03ba\u03bb\u03b7\u03b8\u03b7 (\u1f21 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c2) \u03ba\u03b1\u03b9\n\u0391\u03b5\u03c1\u03b9\u03b1, \u03ba\u03b1\u03b9 \u03a0\u03bf\u03c4\u03b1\u03bc\u03b9\u03b1, \u03ba\u03b1\u03b9 \u0391\u03b9\u03b8\u03b9\u03c3\u03c0\u03b9\u03b1, \u03ba\u03b1\u03b9 [67]\u0391\u0395\u03a4\u0399\u0391. One of the most antient\nnames of the Nile was Ait, or \u0391\u03b5\u03c4\u03bf\u03c2. It was also a name given to the Eagle,\nas the bird particularly sacred to the Sun: and Homer alludes to the\noriginal meaning of the word, when he terms the Eagle [68]\u0391\u03b9\u03b5\u03c4\u03bf\u03c2 \u03b1\u03b9\u03b8\u03c9\u03bd.\nAmong the parts of the human body, it was appropriated to the [69]heart:\nfor the heart in the body may be esteemed what the Sun is in his system,\nthe source of heat and life, affording the same animating principle. This\nword having these two senses was the reason why the Egyptians made a heart\nover a vase of burning incense, an emblem of their country. [70]\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03bd \u03b4\u03b5\n\u03b3\u03c1\u03b1\u03c6\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b8\u03c5\u03bc\u03b9\u03b1\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03b6\u03c9\u03b3\u03c1\u03b1\u03c6\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b1\u03bd\u03c9 \u039a\u0391\u03a1\u0394\u0399\u0391\u039d. This term\noccurs continually in composition. Athyr, one of the Egyptian months, was\nformed of Ath-Ur. It was also one of the names of that place, where the\nshepherds resided in Egypt; and to which the Israelites succeeded. It stood\nat the upper point of Delta, and was particularly sacred to \u05d0\u05d5\u05e8 Ur, or\nOrus: and thence called Athur-ai, or the place of Athur. At the departure\nof the shepherds it was ruined by King Amosis. [71]\u039a\u03b1\u03c4\u03b5\u03c3\u03ba\u03b1\u03c8\u03b5 \u03b4\u03b5 \u03c4\u03b7\u03bd \u0391\u03b8\u03c5\u03c1\u03b9\u03b1\u03bd\n\u0391\u03bc\u03c9\u03c3\u03b9\u03c2.\n\nAs Egypt was named Aith, and Ait; so other countries, in which colonies\nfrom thence settled, were styled Ethia and Athia. The sons of Chus founded\na colony in Colchis; and we find a king of that country named Ait; or, as\nthe Greeks expressed it, \u0391\u03b9\u03b7\u03c4\u03b7\u03c2: and the land was also distinguished by\nthat characteristic. Hence Arete in the Orphic Argonautics, speaking of\nMedea's returning to Colchis, expresses this place by the terms \u03b7\u03b8\u03b5\u03b1\n\u039a\u03bf\u03bb\u03c7\u03c9\u03bd:\n\n  [72]\u039f\u03b9\u03c7\u03b5\u03b8\u03c9 \u03c0\u03b1\u03c4\u03c1\u03bf\u03c2 \u03c4\u03b5 \u03b4\u03bf\u03bc\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03b5\u03c2 \u03b7\u03b8\u03b5\u03b1 \u039a\u03bf\u03bb\u03c7\u03c9\u03bd.\n\nIt is sometimes compounded Ath-El, and Ath-Ain; from whence the Greeks\nformed [73]\u0391\u03b8\u03b7\u03bb\u03b1, and \u0391\u03b8\u03b7\u03bd\u03b1, titles, by which they distinguished the\nGoddess of wisdom. It was looked upon as a term of high honour, and\nendearment. Venus in Apollonius calls Juno, and Minerva, by way of respect,\n\u0397\u03b8\u03b5\u03b9\u03b1\u03b9:\n\n  [74]\u0397\u03b8\u03b5\u03b9\u03b1\u03b9, \u03c4\u03b9\u03c2 \u03b4\u03b5\u03c5\u03c1\u03bf \u03bd\u03bf\u03bf\u03c2, \u03c7\u03c1\u03b5\u03b9\u03c9 \u03c4\u03b5, \u03ba\u03bf\u03bc\u03b9\u03b6\u03b5\u03b9;\n\nMenelaus says to his brother Agamemnon, [75]\u03a4\u03b9\u03c6\u03b8' \u1f41\u03c5\u03c4\u03c9\u03c2, \u0397\u03b8\u03b5\u03b9\u03b5, \u03ba\u03bf\u03c1\u03c5\u03c3\u03c3\u03b5\u03b1\u03b9;\nAnd [76]\u03a4\u03b9\u03c0\u03c4\u03b5 \u03bc\u03bf\u03b9, \u0397\u03b8\u03b5\u03b9\u03b5 \u03ba\u03b5\u03c6\u03b1\u03bb\u03b7, \u03b4\u03b5\u03c5\u03c1' \u03b5\u03b9\u03bb\u03b7\u03bb\u03bf\u03c5\u03b8\u03b1\u03c2, are the words of\nAchilles to the shade of his lost Patroclus. \u0397\u03b8\u03b5\u03b9\u03bf\u03c2, in the original\nacceptation, as a title, signified Solaris, Divinus, Splendidus: but, in a\nsecondary sense, it denoted any thing holy, good, and praiseworthy.\n[77]\u0391\u03bb\u03bb\u03b1 \u03bc\u03b9\u03bd \u0397\u03b8\u03b5\u03b9\u03bf\u03bd \u03ba\u03b1\u03bb\u03b5\u03c9 \u03ba\u03b1\u03b9 \u03bd\u03bf\u03c3\u03c6\u03b9\u03bd \u03b5\u03bf\u03bd\u03c4\u03b1, says Eum\u00e6us, of his long absent\nand much honoured master. _I will call him good and noble, whether he be\ndead or alive._ From this antient term were derived the \u03b7\u03b8\u03bf\u03c2 and \u03b7\u03b8\u03b9\u03ba\u03b1 of\nthe Greeks.\n\nI have mentioned that it is often compounded, as in Athyr: and that it was\na name conferred on places where the Amonians settled. Some of this family\ncame, in early times, to Rhodes and Lemnos: of which migrations I shall\nhereafter treat. Hence, one of the most antient names of [78]Rhodes was\nAithraia, or the Island of Athyr; so called from the worship of the Sun:\nand Lemnos was denominated Aithalia, for the same reason, from Aith-El. It\nwas particularly devoted to the God of fire; and is hence styled Vulcania\nby the Poet:\n\n      [79]Sumnmis Vulcania surgit\n  Lemnos aquis.\n\nEthiopia itself was named both [80]Aitheria, and Aeria, from Aur, and\nAthyr: and Lesbos, which had received a colony of Cuthites, was\nreciprocally styled [81]\u00c6thiope. The people of Canaan and Syria paid a\ngreat reverence to the memory of Ham: hence, we read of many places in\nthose parts named Hamath, Amathus, Amathusia. One of the sons of Canaan\nseems to have been thus called: for it is said, that Canaan was the father\nof the [82]Hamathite. A city of this name stood to the east of mount\nLibanus; whose natives were the Hamathites alluded to here. There was\nanother Hamath, in Cyprus, by the Greeks expressed \u0391\u03bc\u03b1\u03b8\u03bf\u03c5\u03c2, of the same\noriginal as the former. We read of Eth-Baal, a king of [83]Sidon, who was\nthe father of Jezebel; and of [84]Athaliah, who was her daughter. For Ath\nwas an oriental term, which came from Babylonia and Chaldea to Egypt; and\nfrom thence to Syria and Canaan. Ovid, though his whole poem be a fable,\nyet copies the modes of those countries of which he treats. On this\naccount, speaking of an Ethiopian, he introduces him by the name of\nEth-Amon, but softened by him to Ethemon.\n\n                  [85]Instabant parte sinistr\u00e2\n  Chaonius Molpeus, dextr\u00e2 Nabath\u00e6us Ethemon.\n\nAth was sometimes joined to the antient title Herm; which the Grecians,\nwith a termination, made \u1f19\u03c1\u03bc\u03b7\u03c2. From Ath-Herm came \u0398\u03b5\u03c1\u03bc\u03b1\u03b9, \u0398\u03b5\u03c1\u03bc\u03bf\u03c2,\n\u0398\u03b5\u03c1\u03bc\u03b1\u03b9\u03bd\u03c9. These terms were sometimes reversed, and rendered Herm-athena.\n\nAD.\n\nAd is a title which occurs very often in composition, as in Ad-Or, Ad-On;\nfrom whence was formed Adorus, Adon, and Adonis. It is sometimes found\ncompounded with itself; and was thus made use of for a supreme title, with\nwhich both Deities and kings were honoured. We read of Hadad, king of\n[86]Edom: and there was another of the same name at Damascus, whose son and\nsuccessor was styled [87]Benhadad. According to Nicolaus Damascenus, the\nkings of Syria, for nine generations, had the name of [88]Adad. There-was a\nprince Hadadezer, son of Rehob, king of [89]Zobah: and Hadoram, son of the\nking of [90]Hamath. The God Rimmon was styled Adad: and mention is made by\nthe Prophet of the mourning of Adad Rimmon in the valley of [91]Megiddo.\nThe feminine of it was Ada; of which title mention is made by Plutarch in\nspeaking of a [92]queen of Caria. It was a sacred title, and appropriated\nby the Babylonians to their chief [93]Goddess. Among all the eastern\nnations Ad was a peculiar title, and was originally conferred upon the Sun:\nand, if we may credit Macrobius, it signified _One_, and was so interpreted\nby the Assyrians: [94]Deo, quem summum maximumque venerantur, Adad nomen\ndederunt. Ejus nominis interpretatio significat unus. Hunc ergo ut\npotissimum adorant Deum.--Simulacrum Adad insigne cernitur radiis\ninclinatis. I suspect that Macrobius, in his representation, has mistaken\nthe cardinal number for the ordinal; and that what he renders _one_ should\nbe _first_, or _chief_. We find that it was a sacred title; and, when\nsingle, it was conferred upon a Babylonish Deity: but, when repeated, it\nmust denote greater excellence: for the Amonians generally formed their\nsuperlative by doubling the positive: thus Rab was great; Rabrab signified\nvery great. It is, indeed, plain from the account, that it must have been a\nsuperlative; for he says it was designed to represent what was esteemed\nsummum maximumque, the most eminent and great. I should, therefore, think\nthat Adad, in its primitive sense, signified \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2, and \u03c0\u03c1\u03c9\u03c4\u03b5\u03c5\u03c9\u03bd: and, in\na secondary meaning, it denoted a chief, or prince. We may by these means\nrectify a mistake in Philo, who makes Sanchoniathon say, that Adodus of\nPhenicia was king of the country. He renders the name, Adodus: but we know,\nfor certain, that it was expressed Adad, or Adadus, in Edom, Syria, and\nCanaan. He, moreover, makes him \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2 \u0398\u03b5\u03c9\u03bd, King of the Gods: but, it is\nplain, that the word Adad is a compound: and, as the two terms of which it\nis made up are precisely the same, there should be a reciprocal resemblance\nin the translation. If Ad be a chief, or king; Adad should be superlatively\nso, and signify a king of kings. I should therefore suspect, that, in the\noriginal of Sanchoniathon, not \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2 \u0398\u03b5\u03c9\u03bd, but \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c9\u03bd was the\ntrue reading. In short, Ad, and Ada, signified _first_, \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2; and, in a\nmore lax sense, a prince or ruler: Adad, therefore, which is a reiteration\nof this title, means \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03c4\u03c9\u03bd \u03c0\u03c1\u03c9\u03c4\u03c9\u03bd, or \u03c0\u03c1\u03c9\u03c4\u03b5\u03c5\u03bf\u03bd\u03c4\u03c9\u03bd; and answers to the\nmost High, or most Eminent.\n\nHam was often styled Ad-Ham, or Adam contracted; which has been the cause\nof much mistake. There were many places [95]named Adam, Adama, Adamah,\nAdamas, Adamana; which had no reference to the protoplast, but were, by the\nAmonians, denominated from the head of their family.\n\nEES and IS.\n\nEes, rendered As and Is, like \u05d0\u05e9 of the Hebrews, related to light and fire;\nand was one of the titles of the Sun. It is sometimes compounded Ad-Ees,\nand Ad-Is; whence came the Hades of the Greeks, and Atis and Attis of the\nAsiatics; which were names of the same Deity, the Sun. Many places were\nhence denominated: particularly a city in Africa, mentioned by\n[96]Polybius. There was a river [97]Adesa, which passed by the city Choma\nin Asia minor. It was, moreover, the name of one of the chief and most\nantient cities in Syria, said to have been built by Nimrod. It was,\nundoubtedly, the work of some of his brotherhood, the sons of Chus, who\nintroduced there the rites of fire, and the worship of the Sun; whence it\nwas styled Adesa, rendered by the Greeks Edessa. One of the names of fire,\namong those in the East, who worship it, is [98]Atesh at this day. The term\n_As_, like Adad, before mentioned, is sometimes compounded with itself, and\nrendered Asas, and Azaz; by the Greeks expressed \u0391\u03b6\u03b1\u03b6\u03bf\u03c2 and [99]\u0391\u03b6\u03b9\u03b6\u03bf\u03c2. In\nthe very place spoken of above, the Deity was worshipped under the name of\nAzizus. The Emperor Julian acquaints us, in his hymn to the [100]Sun, that\nthe people of Edessa possessed a region, which, from time immemorial, had\nbeen sacred to that luminary: that there were two subordinate Deities,\nMonimus and Azizus, who were esteemed coadjutors, and assessors to the\nchief God. He supposes them to have been the same as Mars and Mercury: but\nherein this zealous emperor failed; and did not understand the theology\nwhich he was recommending. Monimus and Azizus were both names of the same\nGod, the Deity of Edessa, and [101]Syria. The former is, undoubtedly, a\ntranslation of Adad, which signifies \u03bc\u03bf\u03bd\u03b1\u03c2, or [102]unitas: though, as I\nhave before shewn, more properly primus. Azizus is a reduplication of a\nlike term, being compounded with itself; and was of the same purport as\nAdes, or Ad Ees, from whence the place was named. It was a title not\nunknown in Greece: for Ceres was, of old, called Azazia; by the Ionians,\nAzesia. Hesychius observes, \u0391\u03b6\u03b7\u03c3\u03b9\u03b1, \u1f21 \u0394\u03b7\u03bc\u03b7\u03c4\u03b7\u03c1. Proserpine, also, had this\nname. In the same author we learn that \u03b1\u03b6\u03b1, aza, signified \u03b1\u03c3\u03b2\u03bf\u03bb\u03bf\u03c2, or\nsun-burnt: which shews plainly to what the primitive word [103]related.\nThis word is often found combined with Or; as in Asorus, and Esorus, under\nwhich titles the Deity was worshipped in [104]Syria, [105]Sicily, and\nCarthage: of the last city he was supposed to have been the founder. It is\noften compounded with El and Il; and many places were from thence\ndenominated Alesia, Elysa, Eleusa, Halesus, Elysus, Eleusis, by apocope\nLas, Lasa, L\u00e6sa, Lasaia; also, Lissa, Lissus, Lissia. Sometimes we meet\nwith these terms reversed; and, instead of El Ees, they are rendered Ees\nEl: hence we have places named Azilis, Azila, Asyla, contracted Zelis,\nZela, Zeleia, Zelitis; also Sele, Sela, Sala, Salis, Sillas, Silis, Soli.\nAll these places were founded or denominated by people of the Amonian\nworship: and we may always, upon inquiry, perceive something very peculiar\nin their history and situation. They were particularly devoted to the\nworship of the Sun; and they were generally situated near hot springs, or\nelse upon foul and fetid lakes, and pools of bitumen. It is, also, not\nuncommon to find near them mines of salt and nitre; and caverns sending\nforth pestilential exhalations. The Elysian plain, near the Catacombs in\nEgypt, stood upon the foul Charonian canal; which was so noisome, that\nevery fetid ditch and cavern was from it called Charonian. Asia Proper\ncomprehended little more than Phrygia, and a part of Lydia; and was bounded\nby the river Halys. It was of a most inflammable soil; and there were many\nfiery eruptions about Caroura, and in Hyrcania, which latter was styled by\nthe Greeks \u03ba\u03b5\u03ba\u03b1\u03c5\u03bc\u03b5\u03bd\u03b7. Hence, doubtless, the region had the name of\n[106]Asia, or the land of fire. One of its most antient cities, and most\nreverenced, was Hierapolis, famous for its hot [107]fountains. Here was\nalso a sacred cavern, styled by [108]Strabo Plutonium, and Charonium; which\nsent up pestilential effluvia. Photius, in the life of Isidorus, acquaints\nus, that it was the temple of Apollo at Hierapolis, within whose precincts\nthese deadly vapours arose. [109]\u0395\u03bd \u1f39\u03b5\u03c1\u03b1\u03c0\u03bf\u03bb\u03b5\u03b9 \u03c4\u03b7\u03c2 \u03a6\u03c1\u03c5\u03b3\u03b9\u03b1\u03c2 \u1f39\u03b5\u03c1\u03bf\u03bd \u03b7\u03bd\n\u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2, \u1f51\u03c0\u03bf \u03b4\u03b5 \u03c4\u03bf\u03bd \u03bd\u03b1\u03bf\u03bd \u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03c3\u03b9\u03bf\u03bd \u1f51\u03c0\u03b5\u03ba\u03b5\u03b9\u03c4\u03bf, \u03b8\u03b1\u03bd\u03b1\u03c3\u03b9\u03bc\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b1\u03c0\u03bd\u03bf\u03b1\u03c2\n\u03c0\u03b1\u03c1\u03b5\u03c7\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd. He speaks of this cavity as being immediately under the\nedifice. Four caverns of this sort, and styled Charonian, are mentioned by\n[110]Strabo in this part of the world. Pliny, speaking of some Charonian\nhollows in Italy, says, that the exhalations were insupportable.\n[111]Spiracula vocant, alii _Charoneas_ scrobes, mortiferum spiritum\nexhalantes. It may appear wonderful; but the Amonians were determined in\nthe situation both of their cities and temples by these strange ph\u00e6nomena.\nThey esteemed no places so sacred as those where there were fiery\neruptions, uncommon steams, and sulphureous exhalations. In Armenia, near\n[112]Comana, and Camisena, was the temple of [113]Anait, or fountain of the\nSun. It was a Persic and Babylonish Deity, as well as an Armenian, which\nwas honoured with Puratheia, where the rites of fire were particularly kept\nup. The city itself was named Zela; and close behind it was a large nitrous\nlake. In short, from the Amonian terms, Al-As, came the Grecian \u1f01\u03bb\u03bf\u03c2, \u1f01\u03bb\u03b1\u03c2,\n\u1f01\u03bb\u03c2; as, from the same terms reversed (As-El), were formed the Latine Sal,\nSol, and Salum. Wherever the Amonians found places with these natural or\npr\u00e6ternatural properties, they held them sacred, and founded their temples\nnear them. [114]Selenousia, in Ionia, was upon a salt lake, sacred to\nArtemis. In Epirus was a city called Alesa, Elissa, and Lesa: and hard by\nwere the Alesian plains; similar to the Elysian in Egypt: in these was\nproduced a great quantity of fossil [115]salt. There was an Alesia in\nArcadia, and a mountain Alesium with a temple upon it. Here an antient\npersonage, \u00c6putus, was said to have been suffocated with salt water: in\nwhich history there is an allusion to the etymology of the name. It is true\nthat Pausanias supposes it to have been called Alesia, from Rhea having\nwandered thither; [116]\u03b4\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b1\u03bb\u03b7\u03bd, \u1f61\u03c2 \u03c6\u03b1\u03c3\u03b9, \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03bd \u03c4\u03b7\u03bd \u1fec\u03b5\u03b1\u03c2: but it\nwas not \u03b1\u03bb\u03b7, but \u1f01\u03bb\u03b1\u03c2, and \u1f01\u03bb\u03bf\u03c2, sal; and the Deity, to whom that body was\nsacred, from whence the place was named. And this is certain from another\ntradition, which there prevailed: for it is said that in antient times\nthere was an eruption of sea water in the temple: [117]\u0398\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2 \u03b4\u03b5\n\u03b1\u03bd\u03b1\u03c6\u03b1\u03b9\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03ba\u03c5\u03bc\u03b1 \u03b5\u03bd \u03c4\u1ff3 \u1f39\u03b5\u03c1\u1ff3 \u03c4\u03bf\u03c5\u03c4\u1ff3 \u03bb\u03bf\u03b3\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c2. Nor was this\nappellation confined to one particular sort of fountain, or water: but all\nwaters, that had any uncommon property, were in like manner sacred to\nElees, or Eesel. It was an antient title of Mithras and Osiris in the east,\nthe same as [118]Sol, the Sun. From hence the priests of the Sun were\ncalled Soli and Solimi in Cilicia, Selli in Epirus, Salii at Rome, all\noriginally priests of fire. As such they are described by Virgil:\n\n  Tum Salii ad cantus incensa altaria circum.\n\nIn like manner the Silaceni of the Babylonians were worshippers of the same\nDeity, and given to the rites of fire, which accompanied the worship of the\nSun.\n\nThe chief city of Silacena was Sile or Sele, where were eruptions of fire.\nSele is the place or city of the Sun. Whenever therefore Sal, or Sel, or\nthe same reversed, occur in the composition of any place's name, we may be\npretty certain that the place is remarkable either for its rites or\nsituation, and attended with some of the circumstances\n[119]above-mentioned. Many instances may be produced of those denominated\nfrom the quality of their waters. In the river [120]Silarus of Italy every\nthing became petrified. The river [121]Silias in India would suffer nothing\nto swim. The waters of the [122]Salassi in the Alps were of great use in\nrefining gold. The fountain at [123]Selinus in Sicily was of a bitter\nsaline taste. Of the salt lake near [124]Selinousia in Ionia I have spoken.\nThe fountain Silo\u00eb at Jerusalem was in some degree [125]salt. Ovid mentions\nSulmo, where he was born, as noted for its [126]cool waters: for cold\nstreams were equally sacred to the Sun as those, which were of a contrary\nnature. The fine waters at \u00c6non, where John baptized, were called\n[127]Salim. The river Ales near Colophon ran through the grove of Apollo,\nand was esteemed the coldest stream in Ionia. [128]\u0391\u03bb\u03b7\u03c2 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c2 \u03c8\u03c5\u03c7\u03c1\u03bf\u03c4\u03b1\u03c4\u03bf\u03c2\n\u03c4\u03c9\u03bd \u03b5\u03bd \u0399\u03c9\u03bd\u03b9\u1fb3. In the country of the Alazonians was a bitter fountain, which\nran into the [129]Hypanis. These terms were sometimes combined with the\nname of Ham; and expressed Hameles, and Hamelas; contracted to Meles and\nMelas. A river of this name watered the region of Pamphylia, and was noted\nfor a most cold and pure [130]water. The Meles near Smyrna was equally\nadmired. [131]\u03a3\u03bc\u03c5\u03c1\u03bd\u03b1\u03b9\u03bf\u03c2 \u03b4\u03b5 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c2 \u039c\u03b5\u03bb\u03b7\u03c2\u00b7 \u1f51\u03b4\u03c9\u03c1 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03bb\u03bb\u03b9\u03c3\u03c4\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03bd\n\u03b5\u03c0\u03b9 \u03c4\u03b1\u03b9\u03c2 \u03c0\u03b7\u03b3\u03b1\u03b9\u03c2. The Melas in Cappadocia was of a contrary quality. It ran\nthrough a hot, inflammable country, and formed many fiery pools. [132]\u039a\u03b1\u03b9\n\u03c4\u03b1\u03c5\u03c4\u03b1 \u03b4' \u03b5\u03c3\u03c4\u03b9 \u03c4\u03b1 \u1f11\u03bb\u03b7 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u03c5 \u03c0\u03c5\u03c1\u03b9\u03bb\u03b7\u03c0\u03c4\u03b1. In Pontus was Amasus, Amasia,\nAmasene, where the region abounded with hot waters: [133]\u1f59\u03c0\u03b5\u03c1\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03c4\u03b7\u03c2\n\u03c4\u03c9\u03bd \u0391\u03bc\u03b1\u03c3\u03b5\u03c9\u03bd \u03c4\u03b1 \u03c4\u03b5 \u03b8\u03b5\u03c1\u03bc\u03b1 \u1f51\u03b4\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u03a6\u03b1\u03b6\u03b7\u03bc\u03bf\u03bd\u03b5\u03b9\u03c4\u03c9\u03bd, \u1f51\u03b3\u03b9\u03b5\u03b9\u03bd\u03b1 \u03c3\u03c6\u03bf\u03b4\u03c1\u03b1.\n\nIt is wonderful, how far the Amonian religion and customs were carried in\nthe first ages. The antient Germans, and Scandinavians, were led by the\nsame principles; and founded their temples in situations of the same\nnature, as those were, which have been above described. Above all others\nthey chose those places, where were any nitrous, or saline waters.\n[134]Maxime autem lucos (or lacus) sale gignendo f\u00e6cundos C\u0153lo propinquare,\nprecesque mortalium nusquam propius audiri firmiter erant persuasi; prout\nexemplo Hermundurorum docet testis omni exceptione major [135]Tacitus.\n\nSAN, SON, ZAN, ZAAN.\n\nThe most common name for the Sun was San, and Son; expressed also Zan, Zon,\nand Zaan. Zeus of Crete, who was supposed to have been buried in that\nIsland, is said to have had the following inscription on his tomb:\n\n  [136]\u1f69\u03b4\u03b5 \u03bc\u03b5\u03b3\u03b1\u03c2 \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u0396\u03b1\u03bd, \u1f41\u03bd \u0394\u03b9\u03b1 \u03ba\u03b9\u03ba\u03bb\u03b7\u03c3\u03ba\u03bf\u03c5\u03c3\u03b9.\n\nThe Ionians expressed it \u0396\u03b7\u03bd, and \u0396\u03b7\u03bd\u03b1. Hesychius tells us, that the Sun\nwas called \u03a3\u03b1\u03c9\u03c2 by the Babylonians. It is to be observed that the Grecians\nin foreign words continually omitted the Nu final, and substituted a Sigma.\nThe true Babylonish name for the Sun was undoubtedly \u03a3\u03b1\u03c9\u03bd, oftentimes\nexpressed \u03a3\u03c9\u03b1\u03bd, Soan. It was the same as Zauan of the Sidonians; under\nwhich name they worshipped Adonis, or the Sun. Hesychius says, \u0396\u03b1\u03c5\u03b1\u03bd\u03b1\u03c2,\n\u03b8\u03b5\u03bf\u03c2 \u03c4\u03b9\u03c2 \u03b5\u03bd \u03a3\u03b9\u03b4\u03c9\u03bd\u03b9. Who the Deity was, I think may be plainly seen. It is\nmentioned by the same writer, that the Indian Hercules, by which is always\nmeant the chief Deity, was styled Dorsanes: \u0394\u03bf\u03c1\u03c3\u03b1\u03bd\u03b7\u03c2 \u1f41 \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03c2 \u03c0\u03b1\u03c1' \u0399\u03bd\u03b4\u03bf\u03b9\u03c2.\nThe name Dorsanes is an abridgment of Ador-San, or Ador-Sanes, that is\nAdor-Sol, _the lord of light_. It was a title conferred upon Ham; and also\nupon others of his family; whom I have before mentioned to have been\ncollectively called the Baalim. Analogous to this they were likewise called\nthe Zaanim, and Zaananim: and a temple was erected to them by the antient\nCanaanites, which was from them named [137]Beth-Zaananim. There was also a\nplace called Sanim in the same country, rendered Sonam[138], \u03a3\u03c9\u03bd\u03b1\u03bc, by\nEusebius; which was undoubtedly named in honour of the same persons: for\ntheir posterity looked up to them, as the Heliad\u00e6, or descendants of the\nSun, and denominated them from that luminary. According to Hesychius it was\na title, of old not unknown in Greece; where princes and rulers were styled\nZanides, \u0396\u03b1\u03bd\u03b9\u03b4\u03b5\u03c2, \u1f29\u03b3\u03b5\u03bc\u03bf\u03bd\u03b5\u03c2. In [139]Diodorus Siculus mention is made of an\nantient king of Armenia, called Barsanes; which signifies the offspring of\nthe Sun. We find temples erected to the Deity of the same purport; and\nstyled in the singular Beth-San: by which is meant the temple of the Sun.\nTwo places occur in Scripture of this name: the one in the tribe of\nManasseh: the other in the land of the Philistines. The latter seems to\nhave been a city; and also a temple, where the body of Saul was exposed\nafter his defeat upon mount Gilboa. For it is said, that the Philistines\n[140]_cut off his head, and stripped off his armour--and they put his\narmour in the house of Ashtoreth, and they fastened his body to the wall of\nBethsan_. They seem to have sometimes used this term with a reduplication:\nfor we read of a city in Canaan called [141]Sansanah; by which is signified\na place sacred to the most illustrious Orb of day. Some antient statues\nnear mount Cronius in Elis were by the natives called Zanes, as we are told\nby Pausanias: [142]\u039a\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b1\u03b9 \u03b4\u03b5 \u1f51\u03c0\u03bf \u03c4\u03c9\u03bd \u03b5\u03c0\u03b9\u03c7\u03c9\u03c1\u03b9\u03c9\u03bd \u0396\u03b1\u03bd\u03b5\u03c2. They were supposed\nto have been the statues of Zeus: but Zan was more properly the Sun; and\nthey were the statues of persons, who were denominated from him. One of\nthese persons, styled Zanes, and Zanim, was Chus: whose posterity sent out\nlarge colonies to various parts of the earth. Some of them settled upon the\ncoast of Ausonia, called in later times Italy; where they worshipped their\ngreat ancestor under the name of San-Chus. Silius Italicus speaking of the\nmarch of some Sabine troops, says,\n\n      [143]Pars Sancum voce canebant\n  Auctorem gentis.\n\nLactantius takes notice of this Deity. [144]\u00c6gyptii Isidem, Mauri Jubam,\nMacedones Cabirum--Sabini _Sancum_ colunt. He was not unknown at Rome,\nwhere they styled him Zeus Pistius, as we learn from Dionysius of\nHalicarnassus: [145]\u0395\u03bd \u1f39\u03b5\u03c1\u1ff3 \u0394\u03b9\u03bf\u03c2 \u03a0\u03b9\u03c3\u03c4\u03b9\u03bf\u03c5, \u1f41\u03bd \u1fec\u03c9\u03bc\u03b1\u03b9\u03bf\u03b9 \u03a3\u03b1\u03b3\u03ba\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9. There\nare in Gruter inscriptions, wherein he has the title of Semon prefixed, and\nis also styled Sanctus.\n\n[146]SANCTO. SANCO.\nSEMONI. DEO. FIDIO.\nSACRUM.\n\nSemon (Sem-On) signifies C\u0153lestis Sol.\n\nSome of the antients thought that the soul of man was a divine emanation; a\nportion of light from the Sun. Hence, probably, it was called Zoan from\nthat luminary; for so we find it named in Macrobius. [147]Veteres nullum\nanimal sacrum in finibus suis esse patiebantur; sed abigebant ad fines\nDeorum, quibus sacrum esset: animas vero sacratorum hominum, quos Gr\u00e6ci\n\u0396\u03a9\u0391\u039d\u0391\u03a3 vocant Diis debitas \u00e6stimabant.\n\nDI, DIO, DIS, DUS.\n\nAnother common name for the Deity was Dis, Dus, and the like; analogous to\nDeus, and Theos of other nations. The Sun was called Arez in the east, and\ncompounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is\nmentioned by Tertullian[148]. Unicuique etiam provinci\u00e6 et civitati suus\nDeus est, ut Syri\u00e6 Astarte, Arabi\u00e6 Dysares. Hesychius supposes the Deity to\nhave been the same as Dionusus. \u0394\u03bf\u03c5\u03c3\u03b1\u03c1\u03b7\u03bd \u03c4\u03bf\u03bd \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd \u039d\u03b1\u03b2\u03b1\u03c4\u03b1\u03b9\u03bf\u03b9 (\u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd),\n\u1f61\u03c2 \u0399\u03c3\u03b9\u03b4\u03c9\u03c1\u03bf\u03c2. There was a high mountain, or promontory, in [149]Arabia,\ndenominated from this Deity: analogous to which there was one in Thrace,\nwhich had its name [150]from Dusorus, or the God of light, Orus. I took\nnotice, that Hercules, or the chief Deity among the Indians, was called\nDorsanes: he had also the name of Sandis, and Sandes; which signifies Sol\nDeus. [151]\u0392\u03b7\u03bb\u03bf\u03bd \u03bc\u03b5\u03bd \u03c4\u03bf\u03bd \u0394\u03b9\u03b1 \u03c4\u03c5\u03c7\u03bf\u03bd, \u03a3\u03b1\u03bd\u03b4\u03b7\u03bd \u03c4\u03b5 \u03c4\u03bf\u03bd \u1f29\u03c1\u03b1\u03ba\u03bb\u03b5\u03b1, \u03ba\u03b1\u03b9 \u0391\u03bd\u03b1\u03ca\u03c4\u03b9\u03b4\u03b1 \u03c4\u03b7\u03bd\n\u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03b7\u03bd, \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03c9\u03c2 \u03b1\u03bb\u03bb\u03bf\u03c5\u03c2 \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd. Agathias of the people in the east.\nProbably the Deity Bendis, whose rites were so celebrated in Phrygia and\nThrace, was a compound of Ben-Dis, the offspring of God. The natives of\nthis country represented Bendis as a female; and supposed her to be the\nsame as [152]Selene, or the moon. The same Deity was often masculine and\nfeminine: what was Dea Luna in one country, was Deus Lunus in another.\n\nKUR, \u039aY\u03a1\u039f\u03a3, CURA.\n\nThe Sun was likewise named Kur, Cur, \u039a\u03c5\u03c1\u03bf\u03c2. [153]\u039a\u03c5\u03c1\u03bf\u03bd \u03b3\u03b1\u03c1 \u03ba\u03b1\u03bb\u03b5\u03b9\u03bd \u03a0\u03b5\u03c1\u03c3\u03b1\u03c2\n\u03c4\u03bf\u03bd \u1f29\u03bb\u03b9\u03bf\u03bd. Many places were sacred to this Deity, and called Cura, Curia,\nCuropolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in\nPersis, Media, Iberia, were denominated in the same manner. The term is\nsometimes expressed Corus: hence Corusia in Scythia. Of this term I shall\nsay more hereafter.\n\nCOHEN, or CAHEN.\n\nCohen, which seems, among the Egyptians and other Amonians, to have been\npronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In\nearly times the office of a Prince and of a Priest were comprehended under\none character.\n\n  [154]Rex Anius, Rex idem hominum, Ph\u0153bique Sacerdos.\n\nThis continued a great while in some parts of the [155]world; especially in\nAsia Minor, where, even in the time of the Romans, the chief priest was the\nprince of the [156]province. The term was sometimes used with a greater\nlatitude; and denoted any thing noble and divine. Hence we find it prefixed\nto the names both of Deities and men; and of places denominated from them.\nIt is often compounded with Athoth, as Canethoth; and we meet with\nCan-Osiris, Can-ophis, Can-ebron, and the like. It was sometimes expressed\nKun, and among the Athenians was the title of the antient priests of\nApollo; whose posterity were styled \u039a\u03c5\u03bd\u03bd\u03b9\u03b4\u03b1\u03b9, Cunnid\u00e6, according to\nHesychius. \u039a\u03c5\u03bd\u03bd\u03b9\u03b4\u03b1\u03b9, \u03b3\u03b5\u03bd\u03bf\u03c2 \u03b5\u03bd \u0391\u03b8\u03b7\u03bd\u1fc3\u03c3\u03b9\u03bd, \u03b5\u03be \u1f41\u03c5 \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2 \u03c4\u03bf\u03c5 \u039a\u03c5\u03bd\u03bd\u03b9\u03bf\u03c5 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2.\nWe find from hence, that Apollo was styled \u039a\u03c5\u03bd\u03bd\u03b9\u03bf\u03c2, Cunnius. \u039a\u03c5\u03bd\u03bd\u03b9\u03bf\u03c2,\n\u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2 \u03b5\u03c0\u03b9\u03b8\u03b5\u03c4\u03bf\u03bd. Hence came \u03ba\u03c5\u03bd\u03b5\u03b9\u03bd, \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03b5\u03b9\u03bd, \u03c0\u03c1\u03bf\u03c3\u03ba\u03c5\u03bd\u03b7\u03c3\u03b9\u03c2, well known\nterms of adoration. It was also expressed Con, as we may infer from the\ntitle of the Egyptian Hercules.[157] \u03a4\u03bf\u03bd \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03bd \u03c6\u03b7\u03c3\u03b9 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd\n\u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u03bf\u03bd \u039a\u03a9\u039d\u0391 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9. It seems also to have been a title of the true\nGod, who by [158]Moses is styled Konah, \u05e7\u05e0\u05d4.\n\nWe find this term oftentimes subjoined. The Chaldeans, who were\nparticularly possessed of the land of Ur, and were worshippers of fire, had\nthe name of Urchani. Strabo limits this title to one branch of the\nChaldeans, who were literati, and observers of the heavens; and even of\nthese to one sect only. \u0395\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03a7\u03b1\u03bb\u03b4\u03b1\u03b9\u03c9\u03bd \u03c4\u03c9\u03bd \u0391\u03c3\u03c4\u03c1\u03bf\u03bd\u03bf\u03bc\u03b9\u03ba\u03c9\u03bd \u03b3\u03b5\u03bd\u03b7\n\u03c0\u03bb\u03b5\u03b9\u03c9\u00b7 \u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 [159]\u039f\u03c1\u03c7\u03b7\u03bd\u03bf\u03b9 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03bd\u03c4\u03b1\u03b9. But [160]Ptolemy speaks\nof them more truly as a nation; as does Pliny likewise. He mentions their\nstopping the course of the Euphrates, and diverting the stream into the\nchannel of the Tigris. [161]Euphratem pr\u00e6clusere Orcheni, &c. nec nisi\nPasitigri defertur in mare. There seem to have been particular colleges\nappropriated to the astronomers and priests in Chaldea, which were called\nConah; as we may infer from [162]Ezra. He applies it to societies of his\nown priests and people; but it was a term borrowed from Chaldea.\n\nThe title of Urchan among the Gentile nations was appropriated to the God\nof fire, and his [163]priests; but was assumed by other persons. Some of\nthe priests and princes among the Jews, after the return from captivity,\ntook the name of Hyrcanus. Orchan, and Orchanes among the Persic and Tartar\nnations is very common at this [164]day; among whom the word Chan is ever\ncurrent for a prince or king. Hence we read of Mangu Chan, Cublai Chan,\nCingis Chan. Among some of these nations it is expressed Kon, Kong, and\nKing. Monsieur de Lisle, speaking of the Chinese, says, [165]Les noms de\nKing Che, ou Kong-Sse, signifient Cour de Prince en Chine. Can, ou Chan en\nlangue Tartare signifie Roi, ou Empereur.\n\nPETAH.\n\nOf this Amonian term of honour I have taken notice in a treatise before. I\nhave shewn, that it was to be found in many Egyptian [166]names, such as\nPetiphra, Petiphera, Petisonius, Petosiris, Petarbemis, Petubastus the\nTanite, and Petesuccus, builder of the Labyrinth. Petes, called Peteos in\nHomer, the father of Mnestheus, the Athenian, is of the same original:\n[167]\u03a4\u03bf\u03bd \u03b3\u03b1\u03c1 \u03a0\u03b5\u03c4\u03b7\u03bd, \u03c4\u03bf\u03bd \u03c0\u03b1\u03c4\u03b5\u03c1\u03b1 \u039c\u03b5\u03bd\u03b5\u03c3\u03b8\u03b5\u03c9\u03c2, \u03c4\u03bf\u03c5 \u03c3\u03c4\u03c1\u03b1\u03c4\u03b5\u03c5\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03a4\u03c1\u03bf\u03b9\u03b1\u03bd.\n\u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03bd \u1f51\u03c0\u03b1\u03c1\u03be\u03b1\u03bd\u03c4\u03b1 \u03ba\u03c4\u03bb. All the great officers of the Babylonians\nand Persians took their names from some sacred title of the Sun. Herodotus\nmentions [168]Petazithes Magus, and [169]Patiramphes: the latter was\ncharioteer to Xerxes in his expedition to Greece: but he was denominated\nfrom another office; for he was brother to Smerdis, and a Magus; which was\na priest of the Sun. The term is sometimes subjoined, as in Atropatia, a\nprovince in [170]Media; which was so named, as we learn from Strabo,\n[171]\u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u0391\u03c4\u03c1\u03bf\u03c0\u03b1\u03c4\u03bf\u03c5 \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03bf\u03c2. In the accounts of the Amazons likewise\nthis word occurs. They are said to have been called Aorpata, or, according\nto the common reading in Herodotus, Oiorpata; which writer places them upon\nthe Cimmerian Bosporus. [172]\u03a4\u03b1\u03c2 \u03b4\u03b5 \u0391\u03bc\u03b1\u03b6\u03bf\u03bd\u03b1\u03c2 \u03ba\u03b1\u03bb\u03b5\u03bf\u03c5\u03c3\u03b9 \u03a3\u03ba\u03c5\u03b8\u03b1\u03b9 \u039f\u03b9\u03bf\u03c1\u03c0\u03b1\u03c4\u03b1\u00b7\n\u03b4\u03c5\u03bd\u03b1\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03c4\u03bf \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u03ba\u03b1\u03c4' \u1f19\u03bb\u03bb\u03b1\u03b4\u03b1 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03bd \u03b1\u03bd\u03b4\u03c1\u03bf\u03ba\u03c4\u03bf\u03bd\u03bf\u03b9 \u039f\u03b9\u03bf\u03c1 \u03b3\u03b1\u03c1\n\u03ba\u03b1\u03bb\u03b5\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd \u03b1\u03bd\u03b4\u03c1\u03b1, \u03c4\u03bf \u03b4\u03b5 \u03c0\u03b1\u03c4\u03b1 \u03ba\u03c4\u03b5\u03b9\u03bd\u03b5\u03b9\u03bd. This etymology is founded upon a\nnotion that the Amazons were a community of women, who killed every man,\nwith whom they had any commerce, and yet subsisted as a people for ages. I\nshall hereafter speak of the nations under this title; for there were more\nthan one: but all of one family; all colonies from Egypt. The title above\nwas given them from their worship: for Oiorpata, or, as some MSS. have it,\nAor-pata, is the same as [173]Petah Or, the priest of Orus; or, in a more\nlax sense, the votaries of that God. They were \u0391\u03bd\u03b4\u03c1\u03bf\u03ba\u03c4\u03bf\u03bd\u03bf\u03b9; for they\nsacrificed all strangers, whom fortune brought upon their coast: so that\nthe whole Euxine sea, upon which they lived, was rendered infamous from\ntheir cruelty: but they did not take their name from this circumstance.\n\nOne of the Egyptian Deities was named Neith, and Neit; and analogous to the\nabove her priests were styled [174]Pataneit. They were also named Sonchin,\nwhich signifies a priest of the Sun: for Son, San, Zan, are of the same\nsignification; and Son-Chin is \u0396\u03b1\u03bd\u03bf\u03c2 \u1f31\u03b5\u03c1\u03b5\u03c5\u03c2. Proclus says, that it was the\ntitle of the priests; and particularly of him, who presided in the college\nof Neith at Sa\u00efs.\n\nBEL and BAAL.\n\nBel, Bal, or Baal, is a Babylonish title, appropriated to the Sun; and made\nuse of by the Amonians in other countries; particularly in Syria and\nCanaan. It signified \u039a\u03c5\u03c1\u03b9\u03bf\u03c2, or Lord, and is often compounded with other\nterms; as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on; (from which\nlast came Bellona of the Romans) and also Baal-shamaim, the great Lord of\nthe Heavens. This was a title given by the Syrians to the Sun: [175]\u03a4\u03bf\u03bd\n\u1f29\u03bb\u03b9\u03bf\u03bd \u0392\u03b5\u03b5\u03bb\u03c3\u03b1\u03bc\u03b7\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f41 \u03b5\u03c3\u03c4\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03a6\u03bf\u03b9\u03bd\u03b9\u03be\u03b9 \u039a\u03c5\u03c1\u03b9\u03bf\u03c2 \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5, \u0396\u03b5\u03c5\u03c2 \u03b4\u03b5 \u03c0\u03b1\u03c1'\n\u1f19\u03bb\u03bb\u03b7\u03c3\u03b9. We may, from hence, decypher the name of the Sun, as mentioned\nbefore by Damascius, who styles that Deity Bolathes: [176]\u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03b5\u03c2 \u03ba\u03b1\u03b9\n\u03a3\u03c5\u03c1\u03bf\u03b9 \u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03bf\u03bd \u0397\u03bb, \u03ba\u03b1\u03b9 \u0392\u03b7\u03bb, \u03ba\u03b1\u03b9 \u0392\u03bf\u03bb\u03b1\u03b8\u03b7\u03bd \u03b5\u03c0\u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03c5\u03c3\u03b9. What he terms\nBolathes is a compound of Bal-Ath, or Bal-Athis; the same as Atis, and\nAtish of Lydia, Persis, and other countries. Philo Biblius interprets it\nZeus: Damascius supposed it to mean Cronus; as did likewise Theophilus:\n[177]\u0395\u03bd\u03b9\u03bf\u03b9 \u03bc\u03b5\u03bd \u03c3\u03b5\u03b2\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03c5\u03c3\u03b9 \u0392\u03b7\u03bb, \u03ba\u03b1\u03b9\n\u0392\u03b1\u03bb, \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 \u1f41\u03b9 \u03bf\u03b9\u03ba\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2 \u03c4\u03b1 \u03b1\u03bd\u03b1\u03c4\u03bf\u03bb\u03b9\u03ba\u03b1 \u03ba\u03bb\u03b9\u03bc\u03b1\u03c4\u03b1. This diversity amounts to\nlittle: for I shall hereafter shew, that all the Grecian names of Deities,\nhowever appropriated, were originally titles of one God, and related to the\nSun.\n\nKEREN.\n\nKeren signifies, in its original sense, _a horn_: but was always esteemed\nan emblem of power; and made use of as a title of sovereignty and\npuissance. Hence, it is common with the sacred writers to say [178]_My horn\nshalt thou exalt--[179]his horn shall be exalted with honour--[180]the horn\nof Moab is cut off:_ and the Evangelist[181] speaks of Christ as _a horn of\nsalvation_ to the world. The Greeks often changed the nu final into sigma:\nhence, from keren they formed \u03ba\u03b5\u03c1\u03b1\u03c2, \u03ba\u03b5\u03c1\u03b1\u03c4\u03bf\u03c2: and from thence they deduced\nthe words \u03ba\u03c1\u03b1\u03c4\u03bf\u03c2, \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u03bf\u03c2: also \u03ba\u03bf\u03b9\u03c1\u03b1\u03bd\u03bf\u03c2, \u03ba\u03c1\u03b5\u03c9\u03bd, and \u03ba\u03b1\u03c1\u03b7\u03bd\u03bf\u03bd; all relating\nto strength and eminence. Gerenius, \u0393\u03b5\u03c1\u03b7\u03bd\u03b9\u03bf\u03c2, applied to Nestor, is an\nAmonian term, and signifies a princely and venerable person. The Egyptian\nCrane, for its great services, was held in high honour, being sacred to the\nGod of light, Abis (\u05d0\u05d1 \u05d0\u05e9) or, as the Greeks expressed it, Ibis; from\nwhence the name was given. It was also called Keren and Kerenus: by the\nGreeks \u0393\u03b5\u03c1\u03b1\u03bd\u03bf\u03c2, the noble bird, being most honoured of any. It was a title\nof the Sun himself: for Apollo was named Crane\u00fcs, and [182]Carne\u00fcs; which\nwas no other than Cerene\u00fcs, the supreme Deity, the Lord of light: and his\nfestival styled Carnea, \u039a\u03b1\u03c1\u03bd\u03b5\u03b9\u03b1, was an abbreviation of \u039a\u03b5\u03c1\u03b5\u03bd\u03b5\u03b9\u03b1, Cerenea.\nThe priest of Cybele in Phrygia was styled Carnas; which was a title of the\nDeity, whom he served; and of the same purport as Carneus above.\n\nOPH.\n\nOph signifies a serpent, and was pronounced at times and expressed, Ope,\n[183]Oupis, Opis, Ops; and, by Cicero, [184]Upis. It was an emblem of the\nSun; and also of time and eternity. It was worshipped as a Deity, and\nesteemed the same as Osiris; by others the same as Vulcan. Vulcanus\n\u00c6gyptiis Opas dictus est, eodem Cicerone [185]teste. A serpent was also, in\nthe Egyptian language, styled Ob, or Aub: though it may possibly be only a\nvariation of the term above. We are told by Orus Apollo, that the basilisk,\nor royal serpent, was named Oubaios: [186]\u039f\u03c5\u03b2\u03b1\u03b9\u03bf\u03c2, \u1f41 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03c3\u03c4\u03b9\n\u0392\u03b1\u03c3\u03b9\u03bb\u03b9\u03c3\u03ba\u03bf\u03c2. It should have been rendered \u039f\u03c5\u03b2\u03bf\u03c2, Oubus; for \u039f\u03c5\u03b2\u03b1\u03b9\u03bf\u03c2 is a\npossessive, and not a proper name. The Deity, so denominated, was esteemed\nprophetic; and his temples were applied to as oracular. This idolatry is\nalluded to by Moses,[187] who, in the name of God, forbids the Israelites\never to inquire of those d\u00e6mons, Ob and Ideone: which shews that it was of\ngreat antiquity. The symbolical worship of the serpent was, in the first\nages, very extensive; and was introduced into all the mysteries, wherever\ncelebrated: [188]\u03a0\u03b1\u03c1\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b9 \u03c4\u03c9\u03bd \u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd \u03c0\u03b1\u03c1' \u1f51\u03bc\u03b9\u03bd \u0398\u03b5\u03c9\u03bd \u039f\u03a6\u0399\u03a3 \u03c3\u03c5\u03bc\u03b2\u03bf\u03bb\u03bf\u03bd\n\u03bc\u03b5\u03b3\u03b1 \u03ba\u03b1\u03b9 \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b5\u03c4\u03b1\u03b9. It is remarkable, that wherever the\nAmonians founded any places of worship, and introduced their rites, there\nwas generally some story of a serpent. There was a legend about a serpent\nat Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks\ncalled Apollo himself Python, which is the same as Opis, Oupis, and Oub.\nThe woman at Endor, who had a familiar spirit, is called [189]\u05d0\u05d5\u05d1, Oub, or\nOb; and it is interpreted Pythonissa. The place where she resided, seems to\nhave been named from the worship there instituted: for Endor is compounded\nof En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle\nof the God Ador. This oracle was, probably, founded by the Canaanites; and\nhad never been totally suppressed. In antient times they had no images in\ntheir temples, but, in lieu of them, used conical stones or pillars, called\n\u0392\u03b1\u03b9\u03c4\u03c5\u03bb\u03b9\u03b1; under which representation this Deity was often worshipped. His\npillar was also called [190]Abaddir, which should be expressed Abadir,\nbeing a compound of Ab, \u05d0\u05d5\u05d1, and Adir; and means the serpent Deity, Addir,\nthe same as Adorus. It was also compounded with On, a title of the same\nDeity: and Kircher says that Obion is still, among the people of Egypt, the\nname of a serpent. \u05d0\u05d5\u05d1, Ob Mosi, Python, vox ab \u00c6gyptiis sumpta; quibus\nObion hodieque serpentem sonat. Ita [191]Kircher. The same also occurs in\nthe Coptic lexicon. The worship of the serpent was very antient among the\nGreeks, and is said to have been introduced by Cecrops. [192]Philochorus\nSaturno, et Opi, primam in Attic\u00e2 statuisse aram Cecropem dicit. But though\nsome represent Opis as a distinct Deity; yet [193]others introduce the term\nrather as a title, and refer it to more Deities than one: Callimachus, who\nexpresses it Oupis, confers it upon Diana, and plays upon the sacred term:\n\n  [194]\u039f\u03c5\u03c0\u03b9, \u03b1\u03bd\u03b1\u03c3\u03c3' \u03b5\u03c5\u03c9\u03c0\u03b9.\n\nIt is often compounded with Chan; and expressed Canopus, Canophis,\nCanuphis, Cnuphis, Cneph: it is also otherwise combined; as in Ophon,\nOphion, Oropus, Orobus, Inopus, Asopus, Elopus, Ophitis, Onuphis, Ophel.\nFrom Caneph the Grecians formed Cyniphius, which they used for an epithet\nto Ammon:\n\n  [195]Non hic Cyniphius canetur Ammon,\n  Mitratum caput elevans arenis.\n\nOn the subject of serpent worship I shall speak more at large in a\nparticular treatise.\n\nAIN.\n\nAin, An, En, for so it is at times expressed, signifies a fountain, and was\nprefixed to the names of many places which were situated near fountains,\nand were denominated from them. In Canaan, near the fords of Jordan, were\nsome celebrated waters; which, from their name, appear to have been, of\nold, sacred to the Sun. The name of the place was [196]\u00c6non, or the\nfountain of the Sun; the same to which people resorted to be baptized by\nJohn: not from an opinion that there was any sanctity in the waters; for\nthat notion had been for ages obliterated; and the name was given by the\nCanaanite: but [197]_John baptized in \u00c6non, near to Salim, because there\nwas much water there: and they came, and were baptized_. Many places were\nstyled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these\nwere so called from their situation; others from the worship there\nestablished. The Egyptians had many subordinate Deities, which they\nesteemed so many emanations, \u03b1\u03c0\u03bf\u1fe4\u1fe5\u03bf\u03b9\u03b1\u03b9 from their chief God; as we learn\nfrom Iamblichus, Psellus, and Porphyry. These derivatives they called\n[198]fountains, and supposed them to be derived from the Sun; whom they\nlooked upon as the source of all things. Hence they formed Ath-El and\nAth-Ain, the [199]Athela and Athena of the Greeks. These were two titles\nappropriated to the same personage, Divine Wisdom; who was supposed to\nspring from the head of her father. Wherever the Amonian religion was\npropagated, names of this sort will occur; being originally given from the\nmode of worship established[200]. Hence so many places styled Anthedon,\nAnthemus, Ain-shemesh, and the like. The nymph \u0152none was, in reality, a\nfountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably\nto this, she is said to have been the daughter of the river [201]Cebrenus.\nThe island \u00c6gina was named [202]\u0152none, and \u0152nopia, probably from its\nworship. As Divine Wisdom was sometimes expressed Ath-Ain, or \u0391\u03b8\u03b7\u03bd\u03b1; so, at\nother times, the terms were reversed, and a Deity constituted called\nAn-Ait. Temples to this goddess occur at Ecbatana in Media: also in\nMesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were\nparticularly observed. She was not unknown among the antient Canaanites;\nfor a temple called Beth-Anath is mentioned in the book of [203]Joshua. Of\nthese temples, and the Puratheia there established, accounts may be seen in\nmany parts of Strabo.\n\nI have mentioned, that all springs and baths were sacred to the Sun: on\nwhich account they were called Bal-ain; the fountains of the great Lord of\nHeaven; from whence the Greeks formed \u0392\u03b1\u03bb\u03b1\u03bd\u03b5\u03b9\u03b1: and the Romans Balnea. The\nsouthern seas abounded formerly with large whales: and it is well known,\nthat they have apertures near their nostrils, through which they spout\nwater in a large stream, and to a great height. Hence they too had the name\nof Bal-Ain, or Bal\u00e6n\u00e6. For every thing uncommon was by the Amonians\nconsecrated to the Deity, and denominated from his titles. This is very\napparent in all the animals of Egypt.\n\nThe term \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03c2, Ouranus, related properly to the orb of the Sun; but was\nin aftertimes made to comprehend the whole expanse of the heavens. It is\ncompounded of Ourain, the fountain of Orus; and shews to what it alludes,\nby its etymology. Many places were named Ees-ain, the reverse of Ain-ees,\nor Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain,\nrendered Amisene, and Camisene: the natural histories of which places will\ngenerally authenticate the etymology. The Amonians settled upon the Tiber:\nand the antient town Janiculum was originally named [204]Camese; and the\nregion about it Camesene: undoubtedly from the fountain Camesene, called\nafterward Anna Perenna, whose waters ran into the sacred pool\n[205]Numicius: and whose priests were the Cam\u0153n\u00e6.\n\nI am sensible, that some very learned men do not quite approve of terms\nbeing thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain,\nCam-ain, and in other examples: and it is esteemed a deviation from the\ncommon usage in the Hebrew language; where the governing word, as it is\ntermed, always comes first. Of this there are many instances; such as\nAin-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El,\nBeth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not\naffect the etymologies, which I have laid before the reader: for I do not\ndeduce them from the Hebrew. And though there may have been of old a great\nsimilitude between that language, and those of Egypt, Cutha, and Canaan:\nyet they were all different tongues. There was once but one language among\nthe sons of men[206]. Upon the dispersion of mankind, this was branched out\ninto dialects; and those again were subdivided: all which varied every age,\nnot only in respect to one another; but each language differed from itself\nmore and more continually. It is therefore impossible to reduce the whole\nof these to the mode, and standard of any one. Besides, the terms, of which\nI suppose these names to be formed, are not properly in regimine; but are\nused adjectively, as is common almost in every language. We meet in the\nGrecian writings with [207]\u1f19\u03bb\u03bb\u03b7\u03bd\u03b1 \u03c3\u03c4\u03c1\u03b1\u03c4\u03bf\u03bd, \u1f19\u03bb\u03bb\u03b1\u03b4\u03b1 \u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u03bf\u03bd, \u03b5\u03c3\u03b2\u03b5\u03c3\u03b5\u03bd \u1f19\u03bb\u03bb\u03b1\u03b4\u03b1\n\u03c6\u03c9\u03bd\u03b7\u03bd. Also \u03bd\u03b1\u03c3\u03bf\u03bd \u03a3\u03b9\u03ba\u03b5\u03bb\u03b1\u03bd, \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03b1 \u03bc\u03b1\u03b6\u03bf\u03bd, \u03a0\u03b5\u03c1\u03c3\u03b7\u03bd \u03c3\u03c4\u03c1\u03b1\u03c4\u03bf\u03bd, \u03bd\u03b1\u03c5\u03c4\u03b7\u03bd \u03b4\u03c1\u03bf\u03bc\u03bf\u03bd,\n\u03a3\u03ba\u03c5\u03b8\u03b7\u03bd \u03bf\u03b9\u03bc\u03bf\u03bd. Why may we not suppose, that the same usage prevailed in\nCutha, and in Egypt? And this practice was not entirely foreign to the\nHebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read\nof [208] Baalath-Beer, exactly similar to the instances which I have\nproduced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but\nwe sometimes find the governing word postponed, as in Elizabeth, or temple\nof Eliza. It was a Canaanitish[209] name, the same as Elisa, Eleusa, Elasa\nof Greece and other countries. It was a compound of El-Ees, and related to\nthe God of light, as I have before shewn. It was made a feminine in\naftertimes: and was a name assumed by women of the country styled Phenicia,\nas well as by those of Carthage. Hence Dido has this as a secondary\nappellation; and mention is made by the Poet of Dii morientis [210]Eliz\u00e6,\nthough it was properly the name of a Deity. It may be said, that these\nnames are foreign to the Hebrews, though sometimes adopted by them: and I\nreadily grant it; for it is the whole, that I contend for. All, that I want\nto have allowed, is, that different nations in their several tongues had\ndifferent modes of collocation and expression: because I think it as\nunreasonable to determine the usage of the Egyptians and antient Chaldeans\nby the method of the Hebrews, as it would be to reduce the Hebrew to the\nmode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1\nKings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find\nterms of this sort transposed. But in respect to foreign names, especially\nof places, there are numberless instances similar to those, which I have\nproduced. They occur in all histories of countries both antient and modern.\nWe read of Pharbeth, and Phainobeth in Egypt: of Themiskir, and\n[211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and\nArmenia. Among the eastern nations at this day the names of the principal\nplaces are of this manner of construction; such as Pharsabad, Jehenabad,\nAmenabad: such also Indostan, Pharsistan, Mogulistan, with many others.\nHence I hope, if I meet with a temple or city, called Hanes, or Urania, I\nmay venture to derive it from An-Eees, or Ur-Ain, however the terms may be\ndisposed. And I may proceed farther to suppose that it was denominated the\nfountain of light; as I am able to support my etymology by the history of\nthe place. Or if I should meet with a country called Azania, I may in like\nmanner derive it from Az-An, a fountain sacred to the Sun; from whence the\ncountry was named. And I may suppose this fountain to have been sacred to\nthe God of light, on account of some real, or imputed, quality in its\nwaters: especially if I have any history to support my etymology. As there\nwas a region named Azania in Arcadia, the reader may judge of my\ninterpretation by the account given of the excellence of its waters.\n[212]\u0391\u03b6\u03b1\u03bd\u03b9\u03b1, \u03bc\u03b5\u03c1\u03bf\u03c2 \u03c4\u03b7\u03c2 \u0391\u03c1\u03ba\u03b1\u03b4\u03b9\u03b1\u03c2--\u03b5\u03c3\u03c4\u03b9 \u03ba\u03c1\u03b7\u03bd\u03b7 \u03c4\u03b7\u03c2 \u0391\u03b6\u03b1\u03bd\u03b9\u03b1\u03c2, \u1f21 \u03c4\u03bf\u03c5\u03c2 \u03b3\u03b5\u03c5\u03c3\u03b1\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2\n\u03c4\u03bf\u03c5 \u1f51\u03b4\u03b1\u03c4\u03bf\u03c2 \u03c0\u03bf\u03b9\u03b5\u03b9 \u03bc\u03b7\u03b4\u03b5 \u03c4\u03b7\u03bd \u03bf\u03c3\u03bc\u03b7\u03bd \u03c4\u03bf\u03c5 \u03bf\u03b9\u03bd\u03bf\u03c5 \u03b1\u03bd\u03b5\u03c7\u03b5\u03c3\u03b8\u03b1\u03b9. Hanes in [213]Egypt\nwas the reverse of Azan; formed however of the same terms, and of the same\npurport precisely.\n\nIn respect to this city it may be objected, that if it had signified, what\nI suppose, we should have found it in the sacred text, instead of \u05d7\u05e0\u05e1,\nexpressed \u05e2\u05d9\u05df \u05d0\u05e9. If this were true, we must be obliged to suppose,\nwhenever the sacred writers found a foreign name, composed of terms not\nunlike some in their own language, that they formed them according to their\nown mode of expression, and reduced them to the Hebrew orthography. In\nshort, if the etymology of an Egyptian or Syriac name could be possibly\nobtained in their own language, that they had always an eye to such\netymology; and rendered the word precisely according to the Hebrew manner\nof writing and pronunciation. But this cannot be allowed. We cannot suppose\nthe sacred writers to have been so unnecessarily scrupulous. As far as I\ncan judge, they appear to have acted in a manner quite the reverse. They\nseem to have laid down an excellent rule, which would have been attended\nwith great utility, had it been universally followed: this was, of\nexhibiting every name, as it was expressed at the time when they wrote, and\nby the people, to whom they addressed themselves. If this people, through\nlength of time, did not keep up to the original etymology in their\npronunciation, it was unnecessary for the sacred Penmen to maintain it in\ntheir writings. They wrote to be understood: but would have defeated their\nown purpose, if they had called things by names, which no longer existed.\nIf length of time had introduced any variations, those changes were\nattended to: what was called Shechem by Moses, is termed [214]\u03a3\u03b9\u03c7\u03b1\u03c1 or\n\u03a3\u03c5\u03c7\u03b1\u03c1 by the [215]Apostle.\n\nAPHA, APHTHA, PTHA, PTHAS.\n\nFire, and likewise the God of fire, was by the Amonians styled Apthas, and\nAptha; contracted, and by different authors expressed, Apha, Pthas, and\nPtha. He is by Suidas supposed to have been the Vulcan of Memphis. \u03a6\u03b8\u03b1\u03c2, \u1f41\n\u0397\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1 [216]\u039c\u03b5\u03bc\u03c6\u03b9\u03c4\u03b1\u03b9\u03c2. And Cicero makes him the same Deity of the\nRomans. [217]Secundus, (Vulcanus) Nilo natus, Phas, ut \u00c6gyptii appellant,\nquem custodem esse \u00c6gypti volunt. The author of the Clementines describes\nhim much to the same purpose. [218]\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03b4\u03b5 \u1f41\u03bc\u03bf\u03b9\u03c9\u03c2--\u03c4\u03bf \u03c0\u03c5\u03c1 \u03b9\u03b4\u03b9\u1fb3\n\u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u1ff3 \u03a6\u03b8\u03b1 \u03b5\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03bd, \u1f41 \u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03b5\u03c4\u03b1\u03b9 \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2. [219]Huetius takes notice of\nthe different ways in which this name is expressed: Vulcano Pthas, et\nApthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha \u00c6gyptiorum eundem\nesse ac Vulcanum Gr\u00e6corum; Patrem illi fuisse Cnef, rerum opificem. However\nthe Greeks and Romans may have appropriated the term, it was, properly, a\ntitle of [220]Amon: and Iamblichus acknowledges as much in a [221]chapter\nwherein he particularly treats of him. But, at the same time, it related to\nfire: and every place, in the composition of whose name it is found, will\nhave a reference to that element, or to its worship.\n\nThere was a place called Aphytis in Thrace, where the Amonians settled very\nearly; and where was an oracular temple of Amon. [222]\u0391\u03c6\u03c5\u03c4\u03b7, \u03b7 \u0391\u03c6\u03c5\u03c4\u03b9\u03c2,\n\u03c0\u03bf\u03bb\u03b9\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03c4\u1fc3 \u03a0\u03b1\u03bb\u03bb\u03b7\u03bd\u1fc3 \u0398\u03c1\u1fb3\u03ba\u03b7\u03c2, \u03b1\u03c0\u03bf \u0391\u03c6\u03c5\u03bf\u03c2 \u03c4\u03b9\u03bd\u03bf\u03c2 \u03b5\u03b3\u03c7\u03c9\u03c1\u03b9\u03bf\u03c5. \u0395\u03c3\u03c7\u03b5 \u03b4\u03b5 \u1f21 \u03c0\u03bf\u03bb\u03b9\u03c2\n\u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u0391\u03bc\u03bc\u03c9\u03bd\u03bf\u03c2. _Aphyte, or Aphytis, is a city hard by Pallene, in\nThrace; so called from one Aphys, a native of those parts. This city had\nonce an oracular temple of Ammon_.\n\nIt stood in the very country called Phlegra, where the worship of fire once\nparticularly prevailed. There was a city Aphace; also a temple of that name\nin Mount Libanus, sacred to Venus Aphacitis, and denominated from fire.\nHere, too, was an oracle: for most temples of old were supposed to be\noracular. It is described by Zosimus, who says, [223]that near the temple\nwas a large lake, made by art, in shape like a star. About the building,\nand in the neighbouring ground, there at times appeared a fire of a\nglobular figure, which burned like a lamp. It generally shewed itself at\ntimes when a celebrity was held: and, he adds, that even in his time it was\nfrequently seen.\n\nAll the Deities of Greece were \u03b1\u03c0\u03bf\u03c3\u03c0\u03b1\u03c3\u03bc\u03b1\u03c4\u03b1, or derivatives, formed from the\ntitles of Amon, and Orus, the Sun. Many of them betray this in their\nsecondary appellations: for, we read not only of Vulcan, but of Diana being\ncalled [224]Apha, and Aph\u00e6a; and in Crete Dictynna had the same name:\nHesychius observes, \u0391\u03c6\u03b1\u03b9\u03b1, \u1f21 \u0394\u03b9\u03ba\u03c4\u03c5\u03bd\u03bd\u03b1. Castor and Pollux were styled\n[225]\u0391\u03c6\u03b5\u03c4\u03b7\u03c1\u03b9\u03bf\u03b9: and Mars [226]Aph\u00e6us was worshipped in Arcadia. Apollo was\nlikewise called [227]\u0391\u03c6\u03b7\u03c4\u03c9\u03c1: but it was properly the place of worship;\nthough Hesychius otherwise explains it. Aphetor was what the antient\nDorians expressed Apha-Tor, a [228]fire tower, or Prutaneum; the same which\nthe Latines called of old Pur-tor, of the like signification. This, in\naftertimes, was rendered Pr\u00e6torium: and the chief persons, who officiated,\nPr\u00e6tores. They were originally priests of fire; and, for that reason, were\ncalled [229]Aphet\u00e6: and every Pr\u00e6tor had a brazier of live coals carried\nbefore him, as a badge of his office.\n\nAST, ASTA, ESTA, HESTIA.\n\nAst, Asta, Esta, signified fire; and also the Deity of that element. The\nGreeks expressed it \u1f19\u03c3\u03c4\u03b9\u03b1, and the Romans, Vesta. Plutarch, speaking of the\nsacred water of Numicius being discovered by the priestesses of this Deity,\ncalls them the virgins of [230]Hestia. Esta and Asta signified also a\nsacred hearth. In early times every district was divided according to the\nnumber of the sacred hearths; each of which constituted a community, or\nparish. They were, in different parts, styled Puratheia, Empureia,\nPrutaneia, and Pr\u00e6toria: also [231]Phratriai, and Apaturia: but the most\ncommon name was Asta.\n\nThese were all places of general rendezvous for people of the same\ncommunity. Here were kept up perpetual fires: and places of this sort were\nmade use of for courts of judicature, where the laws of the country,\n\u03b8\u03b5\u03bc\u03b9\u03c3\u03c4\u03b1\u03b9, were explained, and enforced. Hence Homer speaking of a person\nnot worthy of the rights of society, calls him [232]\u0391\u03c6\u03c1\u03b7\u03c4\u03c9\u03c1, \u03b1\u03b8\u03b5\u03bc\u03b9\u03c3\u03c4\u03bf\u03c2,\n\u03b1\u03bd\u03b5\u03c3\u03c4\u03b9\u03bf\u03c2.\n\nThe names of these buildings were given to them from the rites there\npractised; all which related to fire. The term Asta was in aftertimes by\nthe Greeks expressed, \u0391\u03c3\u03c4\u03c5, Astu; and appropriated to a city. The name of\nAthens was at first [233]Astu; and then Athen\u00e6 of the same purport: for\nAthen\u00e6 is a compound of Ath-En, Ignis fons; in which name there is a\nreference both to the guardian Goddess of the city; and also to the\nperpetual fire preserved within its precincts. The God of fire, Hephaistus,\nwas an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks\nHeph\u00e6stus.\n\nThe [234]Cam\u0153n\u00e6 of Latium, who were supposed to have shewn the sacred\nfountain to the Vestals, were probably the original priestesses, whose\nbusiness it was to fetch water for lustrations from that stream. For\nCam-Ain is the fountain of the Sun: and the Cam\u0153n\u00e6 were named from their\nattendance upon that Deity. The Hymns in the temples of this God were sung\nby these women: hence the Cam\u0153n\u00e6 were made presidents of music.\n\nMany regions, where the rites of fire were kept up, will be found to have\nbeen named Asta, Hestia, Hesti\u00e6a, Heph\u00e6stia; or to have had cities so\n[235]called. This will appear from the histories of Thessaly, Lycia, Egypt,\nLemnos; as well as from other countries.\n\nFrom Asta and Esta come the terms \u00c6stas, \u00c6stus, \u00c6stuo, \u0391\u03c3\u03c4\u03c5, \u1f19\u03c3\u03c4\u03b9\u03b1,\n\u1f19\u03c3\u03c4\u03b9\u03b1\u03b6\u03b5\u03b9\u03bd.\n\nSHEM, SHAMEN, SHEMESH.\n\nShem, and Shamesh, are terms, which relate to the heavens, and to the Sun,\nsimilar to \u05e9\u05de\u05e9 \u05e9\u05de\u05d9\u05e1 \u05e9\u05d5\u05dd, of the Hebrews. Many places of reputed sanctity,\nsuch as Same, Samos, Samothrace, Samorna, were denominated from it. Philo\nBiblius informs us, that the Syrians, and Canaanites, lifted up their hands\nto Baal-Samen, the Lord of Heaven; under which title they honoured the Sun:\n[236]\u03a4\u03b1\u03c2 \u03c7\u03b5\u03b9\u03c1\u03b1\u03c2 \u03bf\u03c1\u03b5\u03b3\u03b5\u03b9\u03bd \u03b5\u03b9\u03c2 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf\u03bd \u1f29\u03bb\u03b9\u03bf\u03bd\u00b7 \u03c4\u03bf\u03c5\u03c4\u03bf\u03bd \u03b3\u03b1\u03c1, \u03c6\u03b7\u03c3\u03b9, \u03b8\u03b5\u03bf\u03bd\n\u03b5\u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03bd \u03bc\u03bf\u03bd\u03bf\u03bd \u039f\u03a5\u03a1\u0391\u039d\u039f\u03a5 \u039aY\u03a1\u0399\u039f\u039d \u0392\u0391\u0391\u039b-\u03a3\u0391\u039c\u0397\u039d \u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2. Ephesus was a place of\ngreat sanctity: and its original name was [237]Samorna; which seems to be a\ncompound of Sam-Oran, C\u0153lestis Sol, fons Lucis. We read of Samicon in Elis,\n[238]\u03c7\u03c9\u03c1\u03b9\u03bf\u03bd \u03a3\u03b1\u03bc\u03b9\u03ba\u03bf\u03bd, with a sacred cavern: and of a town called [239]Samia,\nwhich lay above it. The word \u03a3\u03b5\u03bc\u03bd\u03bf\u03c2 was a contraction of Semanos, from\nSema-on; and properly signified divine and celestial. Hence \u03c3\u03b5\u03bc\u03bd\u03b1\u03b9 \u03b8\u03b5\u03b1\u03b9,\n\u03c3\u03b5\u03bc\u03bd\u03b7 \u03ba\u03bf\u03c1\u03b1. Antient Syria was particularly devoted to the worship of the\nSun, and of the Heavens; and it was by the natives called Shems and Shams:\nwhich undoubtedly means the land of Shemesh, from the worship there\nfollowed. It retains the name at this [240]day. In Canaan was a town and\ntemple, called Beth-Shemesh. What some expressed Shem and Sham, the Lubim\nseem to have pronounced Zam: hence the capital of Numidia was named Zama,\nand Zamana, from Shamen, C\u0153lestis. This we may learn from an inscription in\n[241]Reineccius.\n\nJULIO. PROCULO.\nPR\u00c6F. URB. PATRONO.\nCOL. BYZACEN\u00c6. ET. PA\nTRONO. COLON. \u00c6LI\u00c6.\n[242]ZAMAN\u00c6. REGI\u00c6.\n\nHam being the Apollo of the east, was worshipped as the Sun; and was also\ncalled Sham and Shem. This has been the cause of much perplexity, and\nmistake: for by these means many of his posterity have been referred to a\nwrong line, and reputed the sons of Shem; the title of one brother not\nbeing distinguished from the real name of the other. Hence the Chaldeans\nhave by some been adjudged to the line of [243]Shem: and Amalek, together\nwith the people of that name, have been placed to the same account. His\ngenealogy is accordingly represented by Ebn Patric. He makes him the son of\nAad, and great grandson of Shem. [244]Fuitque Aad filius Arami, filius\nShemi, filius No\u00e6. The author of the Chronicon Paschale speaks of\n[245]Chus, as of the line of Shem: and Theophilus in his treatise to\nAutolycus does the same by [246]Mizra\u00efm. Others go farther, and add Canaan\nto the [247]number. Now these are confessedly the immediate sons of\n[248]Ham: so that we may understand, who was properly alluded to in these\npassages under the name of Shem.\n\nMACAR.\n\nThis was a sacred title given by the Amonians to their Gods; which often\noccurs in the Orphic hymns, when any Deity is invoked.\n\n  [249]\u039a\u03bb\u03c5\u03b8\u03b9, \u039c\u03b1\u03ba\u03b1\u03c1 \u03a0\u03b1\u03b9\u03b1\u03bd, \u03c4\u03b9\u03c4\u03c5\u03bf\u03ba\u03c4\u03bf\u03bd\u03b5, \u03a6\u03bf\u03b9\u03b2\u03b5 \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03c5.\n\n  [250]\u039a\u03bb\u03c5\u03b8\u03b9, \u039c\u03b1\u03ba\u03b1\u03c1, \u03c0\u03b1\u03bd\u03b4\u03b5\u03c1\u03ba\u03b5\u03c2 \u03b5\u03c7\u03c9\u03bd \u03b1\u03b9\u03c9\u03bd\u03b9\u03bf\u03bd \u03bf\u03bc\u03bc\u03b1.\n\nMany people assumed to themselves this title; and were styled [251]\u039c\u03b1\u03ba\u03b1\u03c1\u03b5\u03c2,\nor Macarians: and various colonies were supposed to have been led by an\nimaginary personage, Macar, or [252]Macareus. In consequence of this, we\nfind that the most antient name of many cities and islands was Macra,\nMacris, and [253]Macaria. The Grecians supposed the term Macar to signify\nhappy; whence \u039c\u03b1\u03ba\u03b1\u03c1\u03b5\u03c2 \u03b8\u03b5\u03bf\u03b9 was interpreted \u03b5\u03c5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b5\u03c2: but whether this was\nthe original purport of the word may be difficult to determine. It is\ncertain that it was a favourite term; and many places of sanctity were\ndenominated from it. Macar, as a person, was by some esteemed the offspring\nof [254]Lycaon; by others, the son of [255]\u00c6olus. Diodorus Siculus calls\nhim [256]Macareus, and speaks of him as the son of Jupiter. This term is\noften found compounded Macar-On: from whence people were denominated\n\u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd\u03b5\u03c2, and [257]\u039c\u03b1\u03ba\u03c1\u03c9\u03bd\u03b5\u03c2; and places were called \u039c\u03b1\u03ba\u03c1\u03c9\u03bd. This,\nprobably, was the original of the name given to islands which were styled\n\u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03bd\u03b7\u03c3\u03bf\u03b9. They were to be found in the Pontus Euxinus, as well as in\nthe Atlantic. The Acropolis of Thebes in B\u0153otia was, in like manner, called\n[258]\u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03bd\u03b7\u03c3\u03bf\u03c2. It was certainly an Amonian sacred term. The inland\ncity, O\u00e4sis, stood in an Egyptian province, which had the [259]same name:\nso that the meaning must not be sought for in Greece. This term was\nsometimes expressed as a feminine, Macris, and Macra: and by the Grecians\nwas interpreted _longa_; as if it related to extent. It was certainly an\nantient word, and related to their theology; but was grown so obsolete that\nthe original purport could not be retrieved. I think we may be assured that\nit had no relation to length. Eub\u0153a was, of old, called Macris; and may be\nlooked upon as comparatively long: but Icarus, Rhodes, and Chios, were\nlikewise called so; and they did not project in length more than the\nislands in their [260]neighbourhood. They were, therefore, not denominated\nfrom their figure. There was a cavern in the Acropolis of Athens, which was\ncalled Macrai, according to Euripides.\n\n  [261]\u03a0\u03c1\u03bf\u03c3\u03b2\u03bf\u1fe4\u1fe5\u03bf\u03bd \u03b1\u03bd\u03c4\u03c1\u03bf\u03bd, \u1f01\u03c2 \u039c\u03b1\u03ba\u03c1\u03b1\u03c2 \u03ba\u03b9\u03ba\u03bb\u03b7\u03c3\u03ba\u03bf\u03bc\u03b5\u03bd.\n\nThe same author shews, manifestly, that it was a proper name; and that the\nplace itself was styled Macrai. This was a contraction for Macar-Ai, or the\nplace of Macar:\n\n  [262]\u039c\u03b1\u03ba\u03c1\u03b1\u03b9 \u03b4\u03b5 \u03c7\u03c9\u03c1\u03bf\u03c2 \u03b5\u03c3\u03c4' \u03b5\u03ba\u03b5\u03b9 \u03ba\u03b5\u03ba\u03bb\u03b7\u03bc\u03b5\u03bd\u03bf\u03c2.\n\nAll these places were, for a religious reason, so denominated from Macar, a\ntitle of the Deity.\n\nMELECH.\n\nMelech, or, as it is sometimes expressed, Malech, and Moloch, betokens a\nking; as does Malecha a queen. It was a title, of old, given to many\nDeities in Greece; but, in after times, grew obsolete and misunderstood:\nwhence it was often changed to \u03bc\u03b5\u03b9\u03bb\u03b9\u03c7\u03bf\u03c2, and \u03bc\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, which signified the\ngentle, sweet, and benign Deity. Pausanias tells us that Jupiter was styled\n\u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, both in [263]Attica and at [264]Argos: and, in another part of\nhis work, he speaks of this Deity under the same title, in company with\nArtemis at Sicyon. [265]\u0395\u03c3\u03c4\u03b9 \u03b4\u03b5 \u0396\u03b5\u03c5\u03c2 \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, \u03ba\u03b1\u03b9 \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03bc\u03b5\u03bd\u03b7\n\u03a0\u03b1\u03c4\u03c1\u1ff3\u03b1. He mentions that they were both of great antiquity, placed in the\ntemple before the introduction of images: for, the one was represented by a\npyramid, and the other by a bare pillar: \u03a0\u03c5\u03c1\u03b1\u03bc\u03b9\u03b4\u03b9 \u03b4\u03b5 \u1f41 \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, \u1f21\u03b4\u03b5 \u03ba\u03b9\u03bf\u03bd\u03b9\n\u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03b9\u03ba\u03b1\u03c3\u03bc\u03b5\u03bd\u03b7. He also speaks of some unknown Gods at Myonia in Locris,\ncalled \u0398\u03b5\u03bf\u03b9 \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03b9; and of an altar, with an inscription of the same\npurport, [266]\u03b2\u03c9\u03bc\u03bf\u03c2 \u0398\u03b5\u03c9\u03bd \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03c9\u03bd.\n\nRivers often had the name of Melech. There was one in Babylonia, generally\nexpressed Nahar Malcha, or the royal stream: these too were often by the\nGrecians changed to \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03bf\u03b9. The foregoing writer gives an instance in a\n[267]river of Achaia. Malaga in Spain was properly Malacha, the royal city.\nI take the name of Amalek to have been Ham [268]Melech abbreviated: a title\ntaken by the Amalekites from the head of their family. In like manner I\nimagine [269]Malchom, the God of the Sidonians, to have been a contraction\nof Malech-Chom, \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2 \u1f29\u03bb\u03b9\u03bf\u03c2: a title given to the Sun; but conferred\nalso upon the chief of the Amonian [270]family.\n\nANAC.\n\nAnac was a title of high antiquity, and seems to have been originally\nappropriated to persons of great strength, and stature. Such people in the\nplural were styled Anakim; and one family of them were to be found at\n[271]Kirjath-Arba. Some of them were likewise among the Caphtorim, who\nsettled in Palestina. Pausanias represents Asterion, whose tomb is said to\nhave been discovered in Lydia, as a son of Anac, and of an enormous size.\n[272]\u0395\u03b9\u03bd\u03b1\u03b9 \u03b4\u03b5 \u0391\u03c3\u03c4\u03b5\u03c1\u03b9\u03bf\u03bd \u03bc\u03b5\u03bd \u0391\u03bd\u03b1\u03ba\u03c4\u03bf\u03c2\u00b7 \u0391\u03bd\u03b1\u03ba\u03c4\u03b1 \u03b4\u03b5 \u0393\u03b7\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b1--\u03bf\u03c3\u03c4\u03b1 \u03b5\u03c6\u03b1\u03bd\u03b7 \u03c4\u03bf\n\u03c3\u03c7\u03b7\u03bc\u03b1 \u03c0\u03b5\u03c1\u03b9\u03b5\u03c7\u03bf\u03bd\u03c4\u03b1 \u03b5\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b9\u03bd, \u1f61\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c5\u00b7 \u03b5\u03c0\u03b5\u03b9 \u03b4\u03b9\u03b1 \u03bc\u03b5\u03b3\u03b5\u03b8\u03bf\u03c2 \u03bf\u03c5\u03ba \u03b5\u03c3\u03c4\u03b9\u03bd\n\u1f41\u03c0\u03c9\u03c2 \u03b1\u03bd \u03b5\u03b4\u03bf\u03be\u03b5\u03bd. We may from hence perceive that the history of the Anakim\nwas not totally obliterated among the Grecians. Some of their Deities were\nstyled \u03b1\u03bd\u03b1\u03ba\u03c4\u03b5, others \u03b1\u03bd\u03b1\u03ba\u03c4\u03bf\u03c1\u03b5\u03c2, and their temples \u03b1\u03bd\u03b1\u03ba\u03c4\u03bf\u03c1\u03b9\u03b1. Michael\nPsellus speaking of heresies, mentions, that some people were so debased,\nas to worship Satanaki: [273]\u0391\u03c5\u03c4\u03bf\u03bd \u03b4\u03b5 \u03bc\u03bf\u03bd\u03bf\u03bd \u03b5\u03c0\u03b9\u03b3\u03b5\u03b9\u03bf\u03bd \u03a3\u03b1\u03c4\u03b1\u03bd\u03b1\u03ba\u03b9\n\u03b5\u03bd\u03c3\u03c4\u03b5\u03c1\u03bd\u03b9\u03b6\u03bf\u03bd\u03c4\u03b1\u03b9. Satanaki seems to be Satan Anac, \u03b4\u03b9\u03b1\u03b2\u03bf\u03bb\u03bf\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2.\n\nNecho, Nacho, Necus, Negus, which in the Egyptian and Ethiopic languages\nsignified a king, probably was an abbreviation of Anaco, and Anachus. It\nwas sometimes expressed Nachi, and Nacchi. The buildings represented at\nPersepolis are said to be the work of Nacki Rustan; which signifies the\nlord, or prince Rustan.\n\nZAR, and SAR.\n\nSar is a rock, and made use of to signify a promontory. As temples were\nparticularly erected upon such places, these eminences were often\ndenominated Sar-On, from the Deity, to whom the temples were sacred. The\nterm Sar was oftentimes used as a mark of high honour. The Psalmist\nrepeatedly addresses God as his Rock, [274]the Rock of his refuge; the Rock\nof his salvation. It is also used without a metaphor, for a title of\nrespect: but it seems then to have been differently expressed. The sacred\nwriters call that lordly people the Sidonians, as well as those of Tyre,\n[275]Sarim. The name of Sarah was given to the wife of Abraham by way of\neminence; and signifies a [276]lady, or princess. It is continually to be\nfound in the composition of names, which relate to places, or persons,\nesteemed sacred by the Amonians. We read of Serapis, Serapion, Serapammon:\nalso of Sarchon, and Sardon; which is a contraction for Sar-Adon. In Tobit\nmention is made of [277]Sarchedonus; the same name as the former, but with\nthe eastern aspirate. The Sarim in Esther are taken notice of as persons of\nhigh [278]honour: the same dignity seems to have been known among the\nPhilistim, by whom it was rendered [279]Sarna, or Sarana: hence came the\n[280]Tyrian word Sarranus for any thing noble and splendid. In the prophet\nJeremiah are enumerated the titles of the chief princes, who attended\nNebuchadnezzar in his expedition against Judea. Among others he mentions\nthe [281]Sarsechim. This is a plural, compounded of Sar, and Sech, rendered\nalso Shec, a prince or governor. Sar-Sechim signifies the chief of the\nprinces and rulers. Rabshekah is nearly of the same purport: it signifies\nthe great prince; as by Rabsares is meant the chief [282]Eunuch; by Rabmag,\nthe chief of the Magi. Many places in Syria and Canaan have the term Sar in\ncomposition; such as Sarabetha, Sariph\u00e6a, Sareptha. Sardis, the capital of\nCr\u0153sus, was the city of Sar-Ades, the same as Atis, the Deity of the\ncountry.\n\nHigh [283]groves, or rather hills with woods of antient oaks, were named\nSaron; because they were sacred to the Deity so called. Pliny takes notice\nof the Saronian bay near Corinth, and of the oaks which grew near it.\n[284]Portus C\u0153nitis, Sinus Saronicus olim querno nemore redimitus; unde\nnomen. Both the oaks and the place were denominated from the Deity Sar-On,\nand Chan-Ait, by the Greeks rendered \u03a3\u03b1\u03c1\u03c9\u03bd, and \u039a\u03bf\u03b9\u03bd\u03b5\u03b9\u03c4\u03b9\u03c2, which are titles\nof nearly the same purport. Saron was undoubtedly an antient God in Greece.\n[285]Lilius Gyraldus styles him Deus Marinus; but he was, properly, the\nSun. Diana, the sister of Apollo, is named [286]Saronia: and there were\nSaronia sacra, together with a festival at [287]Tr\u0153zen; in which place Orus\nwas supposed to have been born. [288]\u03a9\u03c1\u03bf\u03bd \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c3\u03c6\u03b9\u03c3\u03b9\u03bd \u03b5\u03bd \u03b3\u1fc3 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd.\nOrus was the same as Sar-On, the Lord of light. [289]Rocks were called\nSaronides, from having temples and towers sacred to this Deity: just as\ngroves of oaks were, of which I took notice above. This interpretation is\ngiven by [290]Hesychius; and by the Scholiast, upon the following verse of\nCallimachus:\n\n  [291]\u0397 \u03c0\u03bf\u03bb\u03bb\u03b1\u03c2 \u1f51\u03c0\u03b5\u03bd\u03b5\u03c1\u03b8\u03b5 \u03a3\u03b1\u03c1\u03c9\u03bd\u03b9\u03b4\u03b1\u03c2 \u1f51\u03b3\u03c1\u03bf\u03c2 \u0399\u03b1\u03c9\u03bd\n  \u0397\u03b5\u03b9\u03c1\u03b5\u03bd.\n\nAs oaks were styled Saronides, so likewise were the antient Druids, by whom\nthe oak was held so sacred. Hence Diodorus Siculus, speaking of the priests\nof Gaul, styles them [292]\u03a6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03bf\u03b9, \u03b8\u03b5\u03bf\u03bb\u03bf\u03b3\u03bf\u03b9--\u03c0\u03b5\u03c1\u03b9\u03c4\u03c4\u03c9\u03c2 \u03c4\u03b9\u03bc\u03c9\u03bc\u03b5\u03bd\u03bf\u03b9, \u1f41\u03c5\u03c2\n\u03a3\u0391\u03a1\u03a9\u039d\u0399\u0394\u0391\u03a3 \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03c5\u03c3\u03b9. This is one proof, out of many, how far the Amonian\nreligion was extended; and how little we know of Druidical worship, either\nin respect to its essence or its origin.\n\nUCH.\n\nUch, \u03a5\u03ba, expressed also Ach, Och, \u039f\u03c7\u03b1, was a term of honour among the\nBabylonians, and the rest of the progeny of Chus; and occurs continually in\nthe names of men and places which have any connection with their history. I\nhave shewn, in a former [293]treatise, that the shepherds who ruled in\nEgypt were of that race, and that they came from Babylonia and Chaldea.\nEusebius informs us, that their national title was [294]\u03a5\u03ba\u03bf\u03c5\u03c3\u03bf\u03c2; or, as it\nwas undoubtedly expressed by the people themselves, \u03a5\u03ba\u03ba\u03bf\u03c5\u03c3\u03bf\u03c2, Uc-Cusus. It\nis a term taken notice of by Apion and Manethon, and they speak of it as a\nword in the sacred language of the country, which signified a king: [295]\u03a5\u03ba\n\u03ba\u03b1\u03b8' \u1f31\u03b5\u03c1\u03b1\u03bd \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b1 \u03c3\u03b7\u03bc\u03b1\u03b9\u03bd\u03b5\u03b9. I wonder that this word has been\npassed over with so little notice; as it is of great antiquity; and, at the\nsame time, of much importance in respect to etymology. Uc-Cusus signified\nthe royal, or noble, Cusean: and, as it was a word in the sacred language\nof Egypt, we may from hence learn what that language was; and be assured\nthat it was the primitive language of Chus, the same as the antient\nChalda\u00efc. It was introduced among the Mizra\u00efm by the Aurit\u00e6, or Cuthites,\ntogether with their rites and religion: hence it obtained the name of the\nsacred language. Diodorus Siculus affords [296]evidence to the same\npurpose: and it is farther proved by Heliodorus; who says that the sacred\ncharacters of Egypt and those of the Cuthites in Ethiopia were the\n[297]same. This term occurs very often among the titles of which the\nBabylonish names arc composed; such as Ochus and Belochus. Among the\nEgyptians it is to be found in Acherez and Achencherez; which are the names\nof two very antient princes. Acherez is a compound of Ach-Ares, Magnus Sol;\nequivalent to Achorus, another name of the same Deity, assumed in like\nmanner by their kings. The latter was sometimes expressed [298]Achor,\nAchoris. Ochuras, Uchoreus; which are all the same name, diversified in\ndifferent ages and by different writers. As priests took the titles of the\nDeities whom they served, Lucan has, very properly, introduced a priest of\nEgypt under the name of Achoreus:\n\n                  [299]quos inter Achoreus,\n  Jam placidus senio, fractisque modestior annis.\n\nThe name of Osiris seems to have been Uc-Sehor, and Uc-Sehoris. According\nto Hellanicus, if a person had in Egypt made inquiry about the term Osiris,\nhe would not have been understood: for the true name was [300]Usiris. Philo\nBiblius, from Sanchoniathon, calls the same Deity [301]Isiris; and adds,\nthat he was the brother of Cna, or Canaan; and the inventor of three\nletters. \u0399\u03c3\u03b9\u03c1\u03b9\u03c2, \u03c4\u03c9\u03bd \u03c4\u03c1\u03b9\u03c9\u03bd \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03c9\u03bd \u1f11\u03c5\u03c1\u03b5\u03c4\u03b7\u03c2, \u03b1\u03b4\u03b5\u03bb\u03c6\u03bf\u03c2 \u03a7\u03bd\u03b1 \u03c4\u03bf\u03c5 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03bf\u03c2. I\ntake Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened,\nand accommodated to the ears of Greece.\n\nThe Sun was styled El-Uc, which the Grecians changed to \u039b\u03c5\u03ba\u03bf\u03c2, Lucos; as we\nlearn from [302]Macrobius. He was also styled El-Uc-Or, which was changed\nto \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03c5\u03c2; and El-Uc-Aon, rendered Lycaon[303], \u039b\u03c5\u03ba\u03b1\u03c9\u03bd. As this personage\nwas the same as El-Uc, \u039b\u03c5\u03ba\u03bf\u03c2, it was fabled of him that he was turned into\na wolf. The cause of this absurd notion arose from hence: every sacred\nanimal in Egypt was distinguished by some title of the Deity. But the\nGreeks never considered whether the term was to be taken in its primary, or\nin its secondary acceptation; whence they referred the history to an\nanimal, when it related to the God from whom the animal was denominated.\n\u039b\u03c5\u03ba\u03bf\u03c2, Lucos, was, as I have shewn, the name of the Sun: hence, wherever\nthis term occurs in composition, there will be commonly found some\nreference to that Deity, or to his substitute Apollo. We read of\n[304]\u039b\u03c5\u03ba\u03b9\u03bf\u03c5 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2 \u1f31\u03b5\u03c1\u03bf\u03bd: of [305]Lycorus, a supposed son of Apollo: of\n[306]Lycomedes, another son: of [307]Lycosura, the first city which the Sun\nbeheld. The people of Delphi were, of old, called [308]Lycorians: and the\nsummit of Parnassus, [309]Lycorea. Near it was a [310]town of the same\nname; and both were sacred to the God of light. From Lucos, in this sense,\ncame lux, luceo, lucidus, and Jupiter Lucetius, of the Latines; and \u03bb\u03c5\u03c7\u03bd\u03bf\u03c2,\n\u03bb\u03c5\u03c7\u03bd\u03b9\u03b1, \u03bb\u03c5\u03c7\u03bd\u03b5\u03c5\u03c9, of the Greeks; also \u039b\u03c5\u03ba\u03b1\u03b2\u03b1\u03c2, and \u03b1\u03bc\u03c6\u03b9\u03bb\u03c5\u03ba\u03bf\u03c2, though\ndifferently expressed. Hence it was that so many places sacred to Apollo\nwere styled Leuce, Leuca, \u039b\u03c5\u03ba\u03b9\u03b1, Leucas, Leucate.\n\n  Mox et Leucat\u00e6 nimbosa cacumina montis,\n  Et formidatus nautis aperitur [311]Apollo.\n\nHence also inscriptions [312]DEO LEUCANI\u00c6: which term seems to denote,\nSol-Fons, the fountain of day. The name Lycophron, \u039b\u03c5\u03ba\u03bf\u03c6\u03c1\u03c9\u03bd, which some\nwould derive from \u039b\u03c5\u03ba\u03bf\u03c2, a wolf, signifies a person of an enlightened mind.\nGroves were held very sacred: hence lucus, which some would absurdly derive\na non lucendo, was so named from the Deity there worshipped: as was \u1f09\u03b9\u03bc\u03bf\u03c2,\na word of the same purport among the Greeks.\n\nThis people, who received their theology from Egypt and Syria, often\nsuppressed the leading vowel; and thought to atone for it by giving a new\ntermination: though to say the truth, this mode of abbreviation is often to\nbe observed in the original language, from whence these terms are derived.\n\u039a\u03c5\u03c1\u03bf\u03c2, the name of Cyrus, seems to have suffered an abridgment of this\nnature. It was probably a compound of Uch-Ur, the same as Achor, and\nAchorus of Egypt, the great luminary, the Sun. In antient times all kings,\npriests, and people of consequence took to themselves some sacred title.\nBut as Aneith was abbreviated to Neith, Acherez to Cherez; so Achorus was\nrendered Chorus, Curus. Thus far is manifest, that Curus signified the Sun.\n[313]\u1f49 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u039a\u03c5\u03c1\u03bf\u03c2 \u03b1\u03c0\u03bf \u039a\u03c5\u03c1\u03bf\u03c5 \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c5 \u03bf\u03bd\u03bf\u03bc\u03b1 \u03b5\u03c3\u03c7\u03b5\u03bd\u00b7 \u03b5\u03ba\u03b5\u03b9\u03bd\u1ff3 \u03b4\u03b5 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5\n\u1f29\u03bb\u03b9\u03bf\u03c5 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c6\u03b1\u03c3\u03b9\u00b7 \u039a\u03c5\u03c1\u03bf\u03bd \u03b3\u03b1\u03c1 \u03ba\u03b1\u03bb\u03b5\u03b9\u03bd \u03a0\u03b5\u03c1\u03c3\u03b1\u03c2 \u03c4\u03bf\u03bd \u1f29\u03bb\u03b9\u03bf\u03bd. Ctesias likewise\ninforms us that the name of Cyrus had this signification. [314]\u039a\u03b1\u03b9 \u03c4\u03b9\u03b8\u03b5\u03c4\u03b1\u03b9\n\u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u1f29\u03bb\u03b9\u03bf\u03c5: _He was denominated Cyrus from the Sun, which\nwas so called_. It was the same as Orus: and according to Strabo it is\nsometimes so expressed; as we may infer from a river of this name, of which\nhe says, [315]\u0395\u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03bf \u03b4\u03b5 \u03c0\u03c1\u03bf\u03c4\u03b5\u03c1\u03bf\u03bd \u039a\u03bf\u03c1\u03bf\u03c2. We find it sometimes rendered\n\u039a\u03c5\u03c1\u03b9\u03c2, Curis: but still with a reference to the Sun, the Adonis of the\neast. Hesychius explains \u039a\u03c5\u03c1\u03b9\u03c2, \u1f41 \u0391\u03b4\u03c9\u03bd\u03b9\u03c2. In Phocis was [316]\u039a\u03c5\u1fe4\u1fe5\u03b1, Currha,\nwhere Apollo \u039a\u03c5\u1fe4\u1fe5\u03b1\u03b9\u03bf\u03c2 was honoured; which names were more commonly\nexpressed \u039a\u03b9\u1fe4\u1fe5\u03b1 and \u039a\u03b9\u1fe4\u1fe5\u03b1\u03b9\u03bf\u03c2. The people of Cyrene are said by Pal\u00e6phatus\nto have been originally Ethiopians or Cuthites. They, as well as the\nEgyptians, worshipped the Sun under the title of Achur, and Achor: and like\nthem esteemed him the [317]\u0398\u03b5\u03bf\u03c2 \u03b1\u03c0\u03bf\u03bc\u03c5\u03b9\u03bf\u03c2. From the God Achur we may infer\nthat their country was at first called Acurana; which is a compound of\nAchur-Ain, and betokens the great fountain of light. Acurana was\nabbreviated to Curane and Curene; but was always supposed to relate to the\nSun, and Heaven. Hence the Greeks, who out of every obsolete term formed\npersonages, supposed Cyrene to have been the daughter of the supreme Deity.\n[318]\u039a\u03c5\u03c1\u03b7\u03bd\u03b7, \u03c0\u03bf\u03bb\u03b9\u03c2 \u039b\u03b9\u03b2\u03c5\u03b7\u03c2, \u03b1\u03c0\u03bf \u039a\u03c5\u03c1\u03b7\u03bd\u03b7\u03c2 \u03c4\u03b7\u03c2 \u1f59\u03c8\u03b5\u03c9\u03c2. _The city Cyrene in Libya\nwas denominated from Cyrene, the daughter of the most High_. There was a\nfountain here of great sanctity, which was in like manner denominated from\nthe Sun. It was called [319]\u039a\u03c5\u03c1\u03b7 \u03c0\u03b7\u03b3\u03b7, which terms are equivalent to\nKur-Ain, and Achurain of the Amonians, and signify the fountain of the Sun.\nPliny proves, that this was the purport of the terms, when he describes\nthis part of the world. [320]Cyrena\u00efca, eadem Tripolitana regio,\nillustratur Hammonis oraculo--et _Fonte Solis._ The like account is to be\nfound in Pomponius Mela[321]. Ammonis oraculum, fidei inclyt\u00e6; et fons,\nquem Solis [322]appellant. As Achor was a term, which related to the Sun;\nwe find it often compounded with \u03a9\u03bd, On, another name of that Deity; from\nwhence was formed Acharon. This was the true name of the city in Palestine,\ncalled in Scripture, according to our version, [323]Ekron. It was\ndenominated from Achor, the God of flies, worshipped also under the name of\nBaal-zebub with the same attribute. The Caphtorim brought the worship of\nthis God from Egypt; where was a river called Acharon; so denominated from\nthe Deity of the country. This river, and the rites practised in its\nvicinity, are mentioned in a beautiful fragment from some Sibylline poetry,\nbut when, or by whom composed, is uncertain. The verses are taken notice of\nby Clemens Alexandrinus, and what is remarkable, are certainly quoted long\nbefore the completion of what is portended. However the purport may perhaps\nbe looked upon rather as a menace, than a prophecy.\n\n  [324]\u0399\u03c3\u03b9, \u03b8\u03b5\u03b1, \u03c4\u03c1\u03b9\u03c4\u03b1\u03bb\u03b1\u03b9\u03bd\u03b1, \u03bc\u03b5\u03bd\u03b5\u03b9\u03c2 \u03b5\u03c0\u03b9 \u03c7\u03b5\u03c5\u03bc\u03b1\u03c3\u03b9 \u039d\u03b5\u03b9\u03bb\u03bf\u03c5,\n  \u039c\u03bf\u03c5\u03bd\u03b7, \u03bc\u03b1\u03b9\u03bd\u03b1\u03c2, \u03b1\u03bf\u03b9\u03b4\u03bf\u03c2, \u03b5\u03c0\u03b9 \u03c8\u03b1\u03bc\u03b1\u03b8\u03bf\u03b9\u03c2 \u0391\u03c7\u03b5\u03c1\u03bf\u03bd\u03c4\u03bf\u03c2.\n\nThe Deity was likewise called Achad, and Achon: and many cities and\ncountries were hence [325]denominated. Acon in Palestine is said to have\nbeen so named in honour of Hercules, the chief Deity in those [326]parts.\n\nI have mentioned, that Ham, styled also Cham, was looked up to as the Sun,\nand worshipped by his posterity. Hence both his images and priests were\nstyled Chamin: and many princes assumed this title, just as they did that\nof Orus, and Arez. His posterity esteemed themselves of the Solar race, by\nway of eminence: and the great founder of the Persic Monarchy was styled\nAchamin, rendered by the Greeks \u0391\u03c7\u03b1\u03b9\u03bc\u03b5\u03bd\u03b7\u03c2, Ach\u00e6menes: and all of his family\nafterwards had the title of \u0391\u03c7\u03b1\u03b9\u03bc\u03b5\u03bd\u03b9\u03bf\u03b9, and \u0391\u03c7\u03b1\u03b9\u03bc\u03b5\u03bd\u03b9\u03b4\u03b1\u03b9, from the same\npretensions. They all of them universally esteemed themselves the children\nof the Sun; though they were likewise so called from their worship. Hence\nLutatius Placidus in his Scholia upon Statius interprets the word\nAch\u00e6menid\u00e6 by [327]Solis Cultores. This may serve to authenticate my\netymology, and shew, that the term is derived from Cham, the Sun: but the\npurport of it was generally more limited, and the title confined to the\nroyal race of the Persians, who were looked upon as the offspring of the\nSun. The Cuthites of Ethiopia Africana had the same high opinion of\nthemselves: hence Calasiris in Heliodorus invokes the Sun as his great\nancestor. [328]\u0395\u03c0\u03b9\u03ba\u03b5\u03ba\u03bb\u03b7\u03c3\u03b8\u03c9 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c2 \u1f41 \u0393\u03b5\u03bd\u03b1\u03c1\u03c7\u03b7\u03c2 \u1f21\u03bc\u03c9\u03bd \u1f29\u03bb\u03b9\u03bf\u03c2\u00b7 and Chariclea in\nanother place makes use of a like invocation: [329]\u1f29\u03bb\u03b9\u03b5, \u0393\u03b5\u03bd\u03b1\u03c1\u03c7\u03b1 \u03c0\u03c1\u03bf\u03b3\u03bf\u03bd\u03c9\u03bd\n\u1f21\u03bc\u03c9\u03bd. _O, Sun, the great source of my ancestry_. The Amonians, who settled\nat Rhodes, styled themselves \u1f29\u03bb\u03b9\u03b1\u03b4\u03b1\u03b9, _the Solar [330]race_. Those who\nsettled upon the Padus did the [331]same. Hyde mentions a people in\nDiarbeker, called [332]Chamsi; and says, that the meaning of the word is\nSolares; and the same in purport as Shemsi and Shamsi of the Arabians.\n\nThe term \u03a5\u03ba, of which I have been treating, was obsolete, and scarce known\nin the times when Greece most flourished: yet some traces of it may be\nfound, though strangely perverted from its original meaning. For the\nwriters of this nation, not knowing the purport of the words, which they\nfound in their antient hymns, changed them to something similar in sound;\nand thus retained them with a degree of religious, but blind reverence. I\nhave shewn, that of El-Uc they formed \u039b\u03c5\u03ba\u03bf\u03c2, Lucus, which was acknowledged\nto be the name of the Sun: of El-Uc-Aon, Lycaon: of El-Uc-Or, Lycorus, and\nLycoreus:\n\n  [333]\u0397 \u03ba\u03b9\u03b8\u03b1\u03c1\u03b9\u03bd, \u03b7 \u03c4\u03bf\u03be\u03b1 \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03bf\u03c2 \u03b5\u03bd\u03c4\u03b5\u03b1 \u03a6\u03bf\u03b9\u03b2\u03bf\u03c5.\n\nSo from Uc-Ait, another title of the God, they formed Hecatus, and a\nfeminine, Hecate. Hence Nicander speaks of Apollo by this title:\n\n  [334]\u0395\u03b6\u03bf\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03c1\u03b9\u03c0\u03bf\u03b4\u03b5\u03c3\u03c3\u03b9 \u03c0\u03b1\u03c1\u03b1 \u039a\u03bb\u03b1\u03c1\u03b9\u03bf\u03b9\u03c2 \u1f19\u03ba\u03b1\u03c4\u03bf\u03b9\u03bf.\n\nAnd Herophile the Sibyl of the same Deity:\n\n  [335]\u039c\u03bf\u03b9\u03c1\u03b1\u03bd \u03b5\u03c7\u03bf\u03c5\u03c3' \u1f19\u03ba\u03b1\u03c4\u1ff3 \u03c4\u03b7\u03c2 \u03c4\u03bf\u03c4' \u0391\u03bd\u03b1\u03ba\u03c4\u03bf\u03c1\u03b9\u03b7\u03c2.\n\nThe only person who seems knowingly to have retained this word, and to have\nused it out of composition, is [336]Homer. He had been in Egypt; and was an\nadmirer of the theology of that nation. He adhered to antient [337]terms\nwith a degree of enthusiasm; and introduced them at all hazards, though he\nmany times did not know their meaning. This word, among others, he has\npreserved; and he makes use of it adverbially in its proper sense, when he\ndescribes any body superlatively great, and excellent. Thus he speaks of\nCalchas as far superior to every body else in prophetic knowledge, and\nstyles him \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2:\n\n  [338]\u039a\u03b1\u03bb\u03c7\u03b1\u03c2 \u0398\u03b5\u03c3\u03c4\u03bf\u03c1\u03b9\u03b4\u03b7\u03c2 \u03bf\u03b9\u03c9\u03bd\u03bf\u03c0\u03bf\u03bb\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2,\n  \u1f49\u03c2 \u1fc3\u03b4\u03b7 \u03c4\u03b1 \u03c4' \u03b5\u03bf\u03bd\u03c4\u03b1, \u03c4\u03b1 \u03c4' \u03b5\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd\u03b1, \u03c0\u03c1\u03bf \u03c4' \u03b5\u03bf\u03bd\u03c4\u03b1.\n\nSo on the Trojan side Helenus is spoken of in the same light:\n\n  [339]\u03a0\u03c1\u03b9\u03b1\u03bc\u03b9\u03b4\u03b7\u03c2 \u1f19\u03bb\u03b5\u03bd\u03bf\u03c2 \u03bf\u03b9\u03c9\u03bd\u03bf\u03c0\u03bf\u03bb\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2.\n\nSo [340]\u03a6\u03c9\u03ba\u03b7\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd, [341]\u0391\u03b9\u03c4\u03c9\u03bb\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2, and\n[342]\u03a4\u03c5\u03c7\u03b9\u03bf\u03c2--\u03a3\u03ba\u03c5\u03c4\u03bf\u03c4\u03bf\u03bc\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2.\n\nIn these and in all other instances of this term occurring in Homer, it is\nobservable, that it is always in the same acceptation, and uniformly\nprecedes the same word, \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2. It is indeed to be found in the poetry\nascribed to [343]Orpheus: but as those verses are manifestly imitations of\nHomer, we must not look upon it as a current term of the times, when that\npoetry was composed: nor was it ever, I believe, in common use, not even in\nthe age of Homer. It was an Amonian term, joined inseparably with another\nborrowed from the same people. For \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 was from Egypt, and Chaldea.\nIndeed, most of the irregular degrees of comparison are from that quarter;\nbeing derived from the Sun, the great Deity of the Pagan world, and from\nhis titles and properties. Both \u03b1\u03c1\u03b5\u03b9\u03c9\u03bd and \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 were from \u03b1\u03c1\u03b7\u03c2, the Arez\nof the east. From Bel, and Baaltis, came \u03b2\u03b5\u03bb\u03c4\u03b9\u03c9\u03bd, and \u03b2\u03b5\u03bb\u03c4\u03b9\u03c3\u03c4\u03bf\u03c2: \u03b1\u03bc\u03b5\u03b9\u03bd\u03c9\u03bd is\nan inflection from Amon. From the God Aloeus came \u03bb\u03c9\u03b9\u03bf\u03c2, \u03bb\u03c9\u03b9\u03c4\u03b5\u03c1\u03bf\u03c2, and\n\u03bb\u03c9\u03b9\u03c3\u03c4\u03bf\u03c2: from \u03ba\u03b5\u03c1\u03b5\u03bd changed to \u03ba\u03b5\u03c1\u03b1\u03c2, \u03ba\u03b5\u03c1\u03b1\u03c4\u03bf\u03c2, were formed \u03ba\u03c1\u03b5\u03c3\u03c3\u03c9\u03bd,\n\u03ba\u03c1\u03b5\u03b9\u03c3\u03c3\u03c9\u03bd, \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u03bf\u03c2, and \u03ba\u03c1\u03b1\u03c4\u03b9\u03c3\u03c4\u03bf\u03c2.\n\nPHI.\n\nPhi signifies a mouth; also language, and speech. It is used by the\nAmonians particularly for the voice and oracle of any God; and subjoined to\nthe name of that Deity. The chief oracle in the first ages was that of Ham,\nwho was worshipped as the Sun, and styled El, and Or. Hence these oracles\nare in consequence called Amphi, Omphi, Alphi, Elphi, Urphi, Orphi. It is\nmade to signify, in the book of [344]Genesis, the voice, or command of\nPharaoh. From Phi, in this acceptation, came \u03c6\u03b7\u03bc\u03b9, \u03c6\u03b7\u03bc\u03b7, \u03c6\u03b7\u03bc\u03c5\u03c2, \u03c6\u03b1\u03c3\u03ba\u03c9,\n\u03c6\u03b1\u03c4\u03b9\u03c2, fama, fari,--ita farier infit. I imagine that the term Pharaoh\nitself is compounded of Phi-Ourah, Vox Ori, sive Dei. It was no unusual\nthing among the antients to call the words of their prince the voice of\nGod. Josephus informs us, that it signified a king: [345]\u1f49 \u03a6\u03b1\u03c1\u03b1\u03c9\u03bd \u03c0\u03b1\u03c1'\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b1 \u03c3\u03b7\u03bc\u03b1\u03b9\u03bd\u03b5\u03b9: and Ouro in the Copto-Arabic Onomasticon is\nsaid to signify the same: but I should think, that this was only a\nsecondary acceptation of the original term.\n\nPhi is also used for any opening or cavity: whence we find the head of a\nfountain often denominated from it; at least the place, whence the fountain\nissued forth, or where it lost itself. And as all streams were sacred, and\nall cavities in the earth looked upon with a religious horror, the Amonians\ncalled them Phi-El, Phi-Ainon, Phi-Anes; rendered by the Greeks Phiale,\nPh\u00e6non, Phanes, Phaneas, Paneas. The chief fountain of the river Jordan\nlost itself underground, and rose again at some miles distance. It sunk at\nPhiale, and rose again at [346]Paneas. Pliny speaks of a place of this sort\nat [347]Memphis, called Phiala; and, as he imagines, from its figure: but\nit was undoubtedly a covert aqu\u00e6duct, by which some branch of the river was\ncarried. The Nile itself is said to be lost underground, near its\nfountains; and that place also was called Phiala. [348]Phialam appellari\nfontem ejus, mergique in cuniculos ipsum amnem. There was also a fountain\nof this name at [349]Constantinople. Sometimes it occurs without the\naspirate, as in Pella, a city of Palestine, named, undoubtedly, from its\nfountains: for Pliny calls it Pellam aquis [350]divitem.\n\nMines were held sacred; and, like fountains, were denominated from \u00c6non,\nand Hanes, those titles of the Sun. In Arabia, near Petra, was a mine,\nworked by condemned persons, which was named [351]Phinon, and Ph\u00e6non.\nEpiphanius mentions [352]\u03a6\u03b1\u03bd\u03b7\u03c3\u03b9\u03b1 \u03bc\u03b5\u03c4\u03b1\u03bb\u03bb\u03b1, or the mines of Hanes; to which\nMeletius, a bishop of the Theba\u00efs, was condemned.\n\nAI.\n\nAi, and Aia, signifies a district or province; and, as most provinces in\nEgypt were insular, it is often taken for an island. In other parts it was\nof much the same purport as \u03b1\u03b9\u03b1 of the Greeks, and betokened any\n[353]region or country. It was from hence that so many places have been\nrepresented by the Greeks as plurals, and are found to terminate in _ai_;\nsuch as Athenai, Thebai, Pherai, Patrai, Amyclai, Therapnai, Clazomenai,\nCel\u00e6nai. There are others in _eia_; as Ch\u00e6roneia, Coroneia, Eleia. In\nothers it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia,\n\u00c6thiopia, Scythia, C\u00e6nia, Icaria. It is likewise found expressed by a\nsingle letter, and still subjoined to the proper name: hence we meet with\n\u00c6tna, Arbela, Larissa, Roma, Himera, Hemera, Nusa, Nyssa, Patara, Arena,\n[354]Cabasa, and the like. We may from hence prove, and from innumerable\nother instances, that among the people of the east, as well as among other\nnations, the word in regimine was often final. Thus the land of Ion was\ntermed Ionia; that of Babylon, Babylonia; from Assur came Assyria; from\nInd, India; from Lud, Ludia; in all which the region is specified by the\ntermination. To say Lydia tellus, Assyria tellus, is in reality\n[355]redundant. In the name of Egypt this term preceded, that country being\nstyled Ai-Gupt, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c2, the land of the Gupti, called afterwards Cupti,\nand Copti.\n\nCOMMON NAMES RELATING TO PLACES.\n\nAs to the common names, which are found combined with additional terms, in\norder to denote the nature and situation of places; they are, for the most\npart, similar to those in the antient Chaldaic, and admit of little\nvariation.\n\nAir is a city; often expressed Ar, and Ara. Hence Arachosia, Arachotus,\nAracynthus, Arambis, Aramatha (Ar-Ham-aith), Archile, Arzilla, Arthedon:\nall which were cities, or else regions denominated from them.\n\nKir, Caer, Kiriath, are words of the like purport. We read in the\nScriptures of Kiriath Sepher, Kiriath Arba, Kiriath Jearim. It was in some\nparts pronounced Kirtha, and Cartha. Melicartus, the Hercules of the\nPhenicians and Cretans, was, properly, Melech-Carta, the Deity of the\nplace. The city of Tigranes, in Armenia, was called Tigranocerta. One name\nof Carthage was \u039a\u03b1\u03c1\u03c7\u03b7\u03b4\u03c9\u03bd, from Car-Chadon, the same as Adon. It was also\ncalled Carthada, from Cartha-Ada, the city of the queen or Goddess, who was\nby the Romans supposed to be Juno, but was, properly, the Amonian Elisa.\nCaer, among many antient nations, signified a city, or fortress; as we may\nlearn from the places called Carteia, Carnaim, Caronium, Caroura, Carambis.\nAmong the Britons were, of old, places exactly analogous; such as\nCaerlisle, Caerdiff, Caerphilly, Caernarvon, and Caeruriah in Cornwall.\n\nKir and Caer are the same term, differently expressed. In Scripture we meet\nwith Kir Haresh, and Kir-Hareseth. Isaiah. c. 16. v. 7. and v. 11. and Kir\nMoab, c. 15. v. 1. and Kir Heres, of the same purport as Kir Haresh, is\nmentioned by Jeremiah, c. 48. v. 31. Upon the Euphrates was Cercusium and\nCarchemish. In Cyprus was Kironia, rendered \u039a\u03b5\u03c1\u03c9\u03bd\u03b9\u03b1 by [356]Ptolemy; whose\ntrue name was Kir-On, the city of the Sun; where was a temple to Our-Ain,\nstyled Urania. Kir-On was often rendered Cironis, Coronis; and the Deity\nCoronus and [357]Cronus. By these means the place was substituted for the\nDeity, and made an object of worship. Of this abuse I shall often speak.\nArtemis was, properly, a city, Ar-Themis, the same as Thamuz of Egypt. What\nwas called Artemis, and Artemisium, was in some places reversed, and\nexpressed by Kir subjoined: hence Themiscir, and Themiscura in Pontus.\n\nCol, Cal, Calah, Calach, signify properly an eminence, like the Collis of\nthe Romans; but are often used for a fortress so situated. We sometimes\nmeet with a place styled absolute Calah: but the term is generally used in\ncomposition, as Cala Nechus, Cala-Anac, Cala-Chan, Cala-On, Cala-Es,\nCala-Ait, Cala-Ur, Cala-Ope, Cala-Ham, Cala-Amon, Cala-Adon: whence came\nthe names of people and places styled [358]Callinicus, Calachene,\n[359]Colon\u00e6, Cales, Calathe, Calist\u00e6, Calathusa, Calauria, Coloriua,\nCaliope, Calama, Calamos, [360]Calamon, Calymna, Calydnus, Calycadnus; all\nwhich were places in Phrygia, Bithynia, Assyria, Libya, denominated from\ntheir situation and worship.\n\nComah is used for a wall; but seems to be sometimes taken for those sacred\ninclosures wherein they had their Puratheia; and particularly for the\nsacred mount which stood in those inclosures. From Comah came the Greek\n\u03c7\u03c9\u03bc\u03b1, a round hill or mound of earth; called also Taph and \u03c4\u03b1\u03c6\u03bf\u03c2; and\nthence often mistaken for a tomb: but it was originally a high altar.\n\nBy Gib is meant a hill. Gibeon was the hill of the Sun; said to be famous\nfor its springs. Gibethon is a compound of Gib-Ethon, or Ath-On, titles of\nthe same Deity. Nadab, the son of Jeroboam, was slain by Baasha, at\nGibethon, of the [361]Philistines.\n\nHar and Hor signify a mountain; \u03bf\u03c1\u03bf\u03c2 of the Greeks.\n\nTin seems to have signified a sacred place, for sacrifice; a kind of high\naltar. The Greeks generally expressed it, in composition, \u03a4\u03b9\u03c2\u00b7 hence we\nread of Opheltis, Altis, Baaltis, Abantis, Absyrtis. It was in use among\nthe antient Hetrurians and other nations: hence came the terms Aventinus,\nPalatinus, [362]Numantinus, &c. It seems to be the same as Tan in the east,\nwhich occurs continually in composition, as in Indos-tan, Mogolis-tan,\nPharsis-tan, Chusis-tan.\n\nTor is a hill or tower. Many places in Greece had it in their composition;\nsuch as Torone, Torete, Toreate: also in Hetrur\u00efa, Torchonium. Turzon, in\nAfrica, was a tower of the [363]Sun. It was sometimes expressed Tar; hence\nTarcunia, Taracena, Tarracon in Spain, Tarne (Tar-ain) which gave name to a\nfountain in Lydia; Taron (Tar-On) in Mauritania. Towers of old were either\nPrutaneia, or light-houses, and were styled Tor-Is: whence came the Turris\nof the Romans. Sometimes these terms were reversed, and the tower was\ncalled Astur. Such a one was near some hot streams, at no great distance\nfrom Cicero's Villa. It is thus described by Plutarch: \u0391\u03c3\u03c4\u03c5\u03c1\u03b1--\u03c7\u03c9\u03c1\u03b9\u03bf\u03bd\n\u03c0\u03b1\u03c1\u03b1\u03bb\u03b9\u03bf\u03bd \u039a\u03b9\u03ba\u03b5\u03c1\u03c9\u03bd\u03bf\u03c2. The river, too, was called Astura. There was also a\nplace of this name opposite to the island Lesbos, undoubtedly denominated\nfrom the like circumstances in its situation; as may be learned from\nPausanias, who had seen it. \u1f59\u03b4\u03c9\u03c1 \u03b4\u03b5 \u03b1\u03c0\u03bf \u03c0\u03b7\u03b3\u03c9\u03bd \u03b1\u03bd\u03b5\u03c1\u03c7\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bc\u03b5\u03bb\u03b1\u03bd \u03b9\u03b4\u03c9\u03bd \u03bf\u03b9\u03b4\u03b1\n\u03b5\u03bd \u0391\u03c3\u03c4\u03c5\u03c1\u03bf\u03b9\u03c2\u00b7 \u03c4\u03b1\u03b4\u03b5 \u0391\u03c3\u03c4\u03c5\u03c1\u03b1 \u03b1\u03c0\u03b1\u03bd\u03c4\u03b9\u03ba\u03c1\u03c5 \u03b5\u03c3\u03c4\u03b9 \u039b\u03b5\u03c3\u03b2\u03bf\u03c5\u00b7 \u03bb\u03bf\u03c5\u03c4\u03c1\u03b1 \u03b5\u03c3\u03c4\u03b9 \u03b8\u03b5\u03c1\u03bc\u03b1 \u03b5\u03bd \u03c4\u1ff3\n\u0391\u03c4\u03b1\u03c1\u03bd\u03b5\u03b9 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u1ff3.\n\nCaph, Cap, and Cephas, signify a rock; and also any promontory or headland.\nAs temples used to be built upon eminences of this sort; we find this word\noften compounded with the titles of the Deity there worshipped, as Caph-El,\nCaph-El-On, Caph-Aur, Caph-Arez, Caph-Is, Caph-Is-Ain, Caph-Ait; whence\ncame Cephale, Cephalonia, Caphareus, Capisa, Cephisus, Capissene, Cephene,\nCaphyat\u00e6, Capatiani. In Iberia was a wonderful edifice upon the river\nB\u0153tis, mentioned by Strabo, and called Turris Capionis. It was a Pharos,\ndedicated, as all such buildings were, to the Sun: hence it was named\nCap-Eon, Petra Solis. It seems to have been a marvellous structure. Places\nof this sort, which had towers upon them, were called Caphtor. Such an one\nwas in Egypt, or in its [364]vicinity; whence the Caphtorim had their name.\nIt was probably near [365]Pelusium, which they quitted very early for the\nland of Canaan.\n\nDiu sometimes, but sparingly, occurs for an island; and is generally by the\nGreeks changed to Dia, \u0394\u03b9\u03b1. The purport of it may be proved from its being\nuniformly adapted to the same object. The Scholiast upon Theocritus takes\nnotice that the island Naxos was called Dia: [366]\u0394\u03b9\u03b1\u03bd \u03c4\u03b7\u03bd \u03bd\u03c5\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03bd\n\u039d\u03b1\u03be\u03bf\u03bd; and he adds, \u03c0\u03bf\u03bb\u03bb\u03b1\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u1f11\u03c4\u03b5\u03c1\u03b1\u03b9 \u03b5\u03b9\u03c3\u03b9 \u03bd\u03b7\u03c3\u03bf\u03b9 \u0394\u03b9\u03b1\u03b9 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03b1\u03b9, \u1f21\u03c4\u03b5\n\u03c0\u03c1\u03bf \u03c4\u03b7\u03c2 \u039a\u03c1\u03b7\u03c4\u03b7\u03c2--\u03ba\u03b1\u03b9 \u1f21 \u03c0\u03b5\u03c1\u03b9 \u039c\u03b7\u03bb\u03bf\u03bd, \u03ba\u03b1\u03b9 \u1f21 \u03c0\u03b5\u03c1\u03b9 \u0391\u03bc\u03bf\u03c1\u03b3\u03bf\u03bd, \u03ba\u03b1\u03b9 \u1f21 \u03c4\u03b7\u03c2 \u039a\u03b5\u03c9\n\u03c7\u03b5\u1fe4\u1fe5\u03bf\u03bd\u03b7\u03c3\u03bf\u03c2, \u03ba\u03b1\u03b9 \u1f21 \u03a0\u03b5\u03bb\u03bf\u03c0\u03bf\u03bd\u03bd\u03b7\u03c3\u03bf\u03c5. All these were islands, or peninsula\nregions.\n\nBETH.\n\nBeth is a house or temple; as in [367]Beth-El, Beth-Dagon, Beth-Shemesh,\nBeth-Oron, or Beth-Or-On, &c. &c. It is sometimes subjoined, as in\nPhar-beth, and Elisa-beth; the latter of which is the house of [368]Elisa,\nthe same as Elusa of Idume, and Eleusa of Egypt. Beth was in different\ncountries expressed Bat, Bad, Abad. Hence we meet at this day with\nPharsabad, Astrabad, Amenabad, Moustafabad, Iahenabad in Persia, India, and\nother parts of the east. Balbec in Syria is supposed to be the same as\nBalbeth, the temple of Bal, or the Sun. _There are_, says [369]Dr. Pocock,\n_many cities in Syria, that retain their antient names. Of this Balbeck, or\nrather Balbeit, is an instance; which signifies the house or temple of\nBaal_. Gulielmus Tyrius, so called from being bishop of Tyre, who wrote of\nthe Holy war, alludes to Baalbec, under the name of [370]Balbeth. He lived\nin the eleventh century, and died anno 1127. According to Iablonsky, Bec\nand Beth are of the same meaning. Atarbec in Egypt is the temple of Atar or\nAthar; called Atarbechis by [371]Herodotus. The same is Athyr-bet, and\nstyled Athribites (\u0391\u03b8\u03c1\u03b5\u03b9\u03b2\u03b9\u03c4\u03b7\u03c2) by [372]Strabo. The inner recess of a temple\nis by Phavorinus and Hesychius called \u0392\u03b1\u03b9\u03c4\u03b7\u03c2, \u0392\u03b5\u03c4\u03b7\u03c2, \u0392\u03b5\u03c4\u03b9\u03c2, similar to \u05d1\u05d9\u05ea\n\u05d0\u05e9 among the Chaldeans. It was the crypta or sacred place, where of old the\neverlasting fire was preserved. Hesychius observes, \u0392\u03b5\u03c4\u03b7\u03c2, \u03c4\u03bf \u03b1\u03c0\u03bf\u03ba\u03c1\u03c5\u03c6\u03bf\u03bd\n\u03bc\u03b5\u03c1\u03bf\u03c2 \u03c4\u03bf\u03c5 \u1f39\u03b5\u03c1\u03bf\u03c5. Bet-Is signifies the place of fire.\n\nIt is said of Horapollo by Suidas, that he was a native of Phainubuth in\nEgypt, belonging to the nome of Panopolis: \u1f69\u03c1\u03b1\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd \u03a6\u03b1\u03b9\u03bd\u03c5\u03b2\u03c5\u03b8\u03b5\u03c9\u03c2 \u03ba\u03c9\u03bc\u03b7\u03c2 \u03c4\u03bf\u03c5\n\u03a0\u03b1\u03bd\u03bf\u03c0\u03bf\u03bb\u03b9\u03c4\u03bf\u03c5 \u039d\u03bf\u03bc\u03bf\u03c5. Phainubuth is only Phainabeth varied, and signifies the\nplace sacred to Phanes; which was one of the most antient titles of the\nDeity in Egypt. So Pharbeth was an abbreviation of Pharabeth, or the house\nof Pharaoh.\n\nGAU, expressed CAU, CA, and CO.\n\nGau likewise is a term which signifies a house; as we learn from Plutarch.\nThe great and decisive battle between Alexander and Darius is generally\nsaid to have been fought at Arbela. But we are assured by this writer, that\nit was decided at Gaugamela[373]. He says, that Gau signified in the\nlanguage of the country a house: and that the purport of the word Gaugamela\nwas the house of a camel. This name, it seems, was given to the town on\naccount of a tribute exacted for the maintenance of a camel, which had\nsaved the life of some king, when he fled from battle: and the reason why\nthe victory of Alexander was adjudged to Arbela, arose from its being more\nfamous than the other place: for Gaugamela was not of sufficient repute:\ntherefore the honour of this victory was given to Arbela, though it was\naccording to some five hundred, according to others six hundred stadia[374]\nfrom the field of battle. I have not now time, nor is it to my purpose, to\nenter into a thorough discussion of this point: I will only mention it as\nmy opinion, that Arbela and Gaugamela were the same place. The king alluded\nto is said by [375]Strabo to have been Darius the son of Hystaspes. But is\nit credible, that so great a prince, who had horses of the famous breed of\nNysa, as well as those of Persis and Arabia, the most fleet of their kind,\nshould be so circumstanced in battle, as to be forced to mount a camel,\nthat could scarce move six miles in an hour: and this at a time when the\ngreatest dispatch was necessary? This author gives a different reason for\nthe place being thus denominated. He says, that it was allotted for the\nmaintenance of a camel, which used to bring the king's provisions from\nScythia, but was tired and failed upon the road. I know not which of the\ntwo circumstances in this short detail is most exceptionable; a king of\nPersia's provisions being brought to Babylon, or Sushan from Scythia; or a\ntired camel having such a pension. The truth is this: the Grecians\nmisinterpreted the name, and then forged these legendary stories to support\ntheir [376]mistake. Had they understood the term, they would have been\nconsistent in their history. Gau, and, as it was at times expressed, Cau,\ncertainly signifies a house, or temple: also a cave, or hollow; near which\nthe temple of the Deity was founded. For the Amonians erected most of their\nsacred edifices near caverns, and deep openings of the earth. Gaugamela was\nnot the house of a camel, as Plutarch and Strabo would persuade us,\nnotwithstanding the stories alleged in support of the notion: but it was\nthe house and temple of Cam-El, the Deity of the country. Arbela was a\nplace sacred to Bel, called Arbel, \u05d0\u05d5\u05e8 \u05d1\u05dc of the Chaldeans. It was the same\nas Beth Arbel of [377]Hosea: and Gaugamela is of the same purport, relating\nto the same God under different titles. The Grecians were grossly ignorant\nin respect to foreign events, as Strabo repeatedly confesses: and other\nwriters do not scruple to own it. Lysimachus had been an attendant upon\nAlexander during the whole series of his conquests in Asia: there had been\nnothing of moment transacted, in the success of which he had not partaken.\nYet even in his days, when he was king of Thrace, the accounts of those\ngreat actions had been so misrepresented, that when a history of them was\nread in his presence, they seemed quite new to him. It is all very fine,\nsays the prince; but where was I when all this happened? There was a series\nof events exhibited, with which the person most interested was least\nacquainted. We may then well imagine, that there existed in the time of\nPlutarch many mistakes, both in respect to the geography of countries very\nremote, and to the [378]language of nations, with whom the Romans were\nlittle acquainted. The great battle, of which we have been speaking, was\nconfessedly fought at Gaugamela. Ptolemy Ceraunus, who was present, averred\nit: as did Aristobulus: and it has been recorded by Plutarch and others. It\nis also adjudged to Arbela by persons of equal credit: and it must\ncertainly have been really there transacted: for notwithstanding the\npalliating excuse of Plutarch, it is utterly incredible in respect to so\ngreat a victory, that the scene of action should be determined by this\nplace, if it were sixty, or, as some say, seventy miles out of the way. But\nin reality it was at no such distance. Diodorus Siculus says, that\nAlexander immediately after the victory attacked Arbela, and took it: and\nfound in it many evidences of its being a place of consequence. [379]\u0398\u03b1\u03c8\u03b1\u03c2\n\u03c4\u03bf\u03c5\u03c2 \u03c4\u03b5\u03c4\u03b5\u03bb\u03b5\u03c5\u03c4\u03b7\u03ba\u03bf\u03c4\u03b1\u03c2 \u03b5\u03c0\u03b5\u03b2\u03b1\u03bb\u03b5 \u03c4\u03bf\u03b9\u03c2 \u0391\u03c1\u03b2\u03b7\u03bb\u03bf\u03b9\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03bf\u03bb\u03bb\u03b7\u03bd \u03bc\u03b5\u03bd \u1f11\u03c5\u03c1\u03b5\u03bd \u03b1\u03c6\u03b8\u03bf\u03bd\u03b9\u03b1\u03bd\n\u03c4\u03b7\u03c2 \u03c4\u03c1\u03bf\u03c6\u03b7\u03c2, \u03bf\u03c5\u03ba \u03bf\u03bb\u03b9\u03b3\u03bf\u03bd \u03b4\u03b5 \u03ba\u03bf\u03c3\u03bc\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03b3\u03b1\u03b6\u03b1\u03bd \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03b9\u03ba\u03b7\u03bd, \u03b1\u03c1\u03b3\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b4\u03b5 \u03c4\u03b1\u03bb\u03b1\u03bd\u03c4\u03b1\n\u03b4\u03b9\u03c3\u03c7\u03b9\u03bb\u03b9\u03b1. The battle was fought so near the city, that Alexander was afraid\nof some contagion from the dead bodies of the enemy, which lay close by it\nin great abundance.\n\nI have mentioned, that Gaugamela was the temple of Cham-El, or Cham-Il.\nThis was a title of the Deity brought from Chaldea to Egypt; and from\nthence to Greece, Hetruria, and other regions. The Greeks, out of different\ntitles, and combinations, formed various Deities; and then invented\ndifferent degrees of relation, which they supposed to have subsisted\nbetween them. According to Acusilaus Cham-Il was the Son of Vulcan, and\nCabeira. [380]\u0391\u03ba\u03bf\u03c5\u03c3\u03b9\u03bb\u03b1\u03bf\u03c2 \u03b4\u03b5 \u1f41 \u0391\u03c1\u03b3\u03b5\u03b9\u03bf\u03c2 \u03b5\u03ba \u039a\u03b1\u03b2\u03b5\u03b9\u03c1\u03b7\u03c2 \u03ba\u03b1\u03b9 \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c5 \u039a\u03b1\u03bc\u03b9\u03bb\u03bf\u03bd\n\u03bb\u03b5\u03b3\u03b5\u03b9. He was, by others, rendered Camillus, whose attendants were the\nCamilli; and he was esteemed the same as Hermes of Egypt. [381]Statius\nTullianus de vocabulis rerum libro primo ait dixisse Callimachum, Tuscos\nCamillum appellare Mercurium, &c. Romani quoque pueros et puellas nobiles\net investes Camillos et Camillas appellant, Flaminicarum et Flaminum\npr\u00e6ministros. Servius speaks to the same purpose. [382]Mercurius Hetrusc\u00e2\nlingu\u00e2 Camillus dicitur. The reason of the attendants being also called\nCamilli was in consequence of a custom among the antients of conferring\ngenerally upon the priests the title of the Deity whom they served. The\nCamilli were commonly young persons of good family, as we learn from\nPlutarch, and were to be found in the temples of Jupiter, or Zeus: for Zeus\nand Hermes were originally the same: [383]\u039a\u03b1\u03b9 \u03c4\u03bf\u03bd \u1f51\u03c0\u03b7\u03c1\u03b5\u03c4\u03bf\u03c5\u03bd\u03c4\u03b1 \u03c4\u1ff3 \u1f39\u03b5\u03c1\u1ff3 \u03c4\u03bf\u03c5\n\u0394\u03b9\u03bf\u03c2 \u03b1\u03bc\u03c6\u03b9\u03b8\u03b1\u03bb\u03b7 \u03c0\u03b1\u03b9\u03b4\u03b1 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u039a\u03b1\u03bc\u03b9\u03bb\u03bb\u03bf\u03bd, \u1fa1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u1f19\u03c1\u03bc\u03b7\u03bd\u00b7 \u1f41\u03c5\u03c4\u03c9\u03c2 \u03b5\u03bd\u03b9\u03bf\u03b9 \u03c4\u03c9\u03bd\n\u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u039a\u03b1\u03bc\u03b9\u03bb\u03bb\u03bf\u03bd \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b7\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03bd. He mentions\n\u1f19\u03c1\u03bc\u03b7\u03bd--\u039a\u03b1\u03bc\u03b9\u03bb\u03bb\u03bf\u03bd \u03b1\u03c0\u03bf \u03c4\u03b7\u03c2 \u03b4\u03b9\u03b1\u03ba\u03bf\u03bd\u03b9\u03b1\u03c2, and supposes that Camillus had the name\nof Hermes from the similarity of his office, which was waiting upon the\nGods. But the Chaldeans and Egyptians, from whom these titles were\nborrowed, esteemed Hermes as the chief Deity, the same as Zeus, Bel, and\nAdon. They knew nothing of Mercurius pedissequus, nor Hermes the lacky.\nThey styled their chief God Cam-Il, or Camillus, and his priests had the\nsame title. He did not borrow it from them; but they received it from him.\nThe name is sometimes expressed Camulus: and the Amonians, who travelled\nwestward, brought his rites and worship into the western parts of Europe:\nhence there are inscriptions to be found inscribed [384]Camulo Sancto\nFortissimo. He was sometimes taken for Mars: as we may learn from an\ninscription in Gruter:\n\n[385] MARTI CAMULO\nOb Salutem Tiberi Claud. C\u00e6s. Cives Remi\nposuerunt.\n\nSuch is the history of this Deity; whose worship was better known in the\nmore early ages; and whose temple was styled Gau-Camel, by the Greeks\nrendered Gaugamela. I make no doubt but that Arbela was the same place: for\nplaces had as many names as the Deity worshipped had titles. Arbela was\nprobably the city, and Gaugamela the [386]temple; both sacred to the same\nDeity, under different names.\n\nIt is remarkable that Syncellus, speaking of Venephres, King of Egypt,\nsays, that he built the pyramids of [387]Co-Chone; which are the principal\npyramids of that country. Eusebius before him had taken notice of the same\nhistory: [388]\u039f\u03c5\u03b5\u03bd\u03b5\u03c6\u03c1\u03b7\u03c2, \u03b5\u03c6' \u1f41\u03c5 \u1f41 \u03bb\u03b9\u03bc\u03bf\u03c2 \u03ba\u03b1\u03c4\u03b5\u03c3\u03c7\u03b5 \u03c4\u03b7\u03bd \u03c7\u03c9\u03c1\u03b1\u03bd, \u1f41\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b1\u03c2\n\u03a0\u03c5\u03c1\u03b1\u03bc\u03b9\u03b4\u03b1\u03c2 \u03c0\u03b5\u03c1\u03b9 \u039a\u03bf\u03c7\u03c9\u03bd\u03b7\u03bd \u03b7\u03b3\u03b5\u03b9\u03c1\u03b5\u03bd. _Venephres was a prince, in whose time\nhappened a famine in the land of Egypt. He was the same, who built the\nPyramids about Cochone_. Now Co-Chone, analogous to Beth-El, Beth-Shan,\nBeth-Dagon, signifies the temple of the Deity; the house of the great king,\nor ruler: for such is the purport of Con, and Conah. Hercules, the chief\nDeity of Tyre, and who was also highly reverenced in Egypt, was Styled Con.\n[389]\u03a4\u03bf\u03bd \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03bd \u03c6\u03b7\u03c3\u03b9 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd \u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u03bf\u03bd \u039a\u03c9\u03bd\u03b1 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9. From\nhence we find, that it was a sacred Egyptian title. According to some\nreadings the place is expressed Cocome; which is of the same purport.\nCo-Chome, the same as Cau-Come, signifies the house of Chom, or the Sun;\nand seems to betray the purpose for which the chief pyramid was erected:\nfor it was undoubtedly nothing else but a monument to the Deity, whose name\nit bore. According to [390] Herodotus the great pyramid was built by\nCheops; whom others called Chaops. But Chaops is a similar compound; being\nmade up of the terms Cha-Ops, and signifies \u03bf\u03b9\u03ba\u03bf\u03c2 \u03a0\u03c5\u03b8\u03c9\u03bd\u03bf\u03c2, domus Opis\nSerpentis. It was the name of the pyramid, which was erected to the Sun,\nthe Ophite Deity of Egypt, worshipped under the symbol of a serpent.\nAnalogous to Cau-Come in Egypt was a place in Ethiopia, called [391]Cuscha:\ndoubtless so named from Chus, the great ancestor from whom the Ethiopians\nwere descended.\n\nThe Sun was styled by the Amonians, among other titles, Zan; as I have\nbefore shewn: and he was worshipped under this denomination all over Syria\nand Mesopotamia; especially at Emesa, Edessa, and Heliopolis. One region\nwas named Gauzanitis, from a city Gauzan, the Gosan of the [392]Scriptures.\nStrabo calls it [393]\u03a7\u03b1\u03b6\u03b7\u03bd\u03b7, Cha-Zene, and places it near Adiabene. Gauzan,\nor Go-zan, is literally the house of the Sun. I once thought that the land\nof Goshen, in Egypt, was of the same purport as Cushan; and have so\nmentioned it in a former [394]treatise. So far is true: the land of Goshen\nwas the land of Cushan, and possessed by the sons of Chus: but the two\nterms are not of the same meaning. Goshen, or Goshan, like Gauzan in\nMesopotamia, signifies the temple of the Sun: hence it was as a city,\nrendered by the Greeks Heliopolis. Artapanus, as we learn from Eusebius,\nexpresses it Caisan, \u039a\u03b1\u03b9\u03c3\u03b1\u03bd. Go-Shan, Gau Zan, Caisan, Cazena, all denote a\nplace sacred to the Sun; and are such variations in rendering the same\nterm, as must be expected in an interval of fifteen hundred years, and from\ndifferent transcribers. This luminary was also called Abor, the parent of\nlight; and his temple Cha-Abor, and Cho-Abor, contracted Chabor and Chobar.\nOf this name both a city and river were to be found in Gauzanitis; as well\nas in Susiana, and other parts: for rivers often took their names from some\ntemple, or city, by which they ran. The temple at Dodona was, of old,\ncalled Cha-On, or house of the Sun; as we may infer from the country having\nthe name of Chaonia; for Chaonia is the land of Chaon. The priests and\ninhabitants were called [395]Chaones, from their place of worship: and the\nformer had also the name[396] of Selli, which signifies the priests of the\nSun. In Arcadia, near the eruption of the river Erasinus, was a mountain,\nclothed with beautiful trees, and sacred to Dionusus. This, also, was\ncalled [397]Chaon, _the place of the Sun_; and was, undoubtedly, so named\nfrom the antient worship; for Dionusus was, of old, esteemed the same as\nOsiris, the Sun. There was also a place called [398]Chaon in Media and\nSyria; Chaonitis in Mesopotamia: and in all these places the same worship\nprevailed. So Caballis, the city of the Solymi, was named from Ca-bal, the\nplace of the god Bal, or Baal. It is mentioned by Strabo. In like manner\nCaballion, in Gallia Narbonensis, is a compound of Ca-Abelion, a well known\nDeity, whose name is made up of titles of the Sun. The priests of this\nplace were styled [399]Salies; the region was called \u03a7\u03b1\u03bf\u03c5\u03b1\u03c1\u03b1; undoubtedly\nfrom Cha-Our (\u05d0\u05d5\u05e8), some temple of Ur, erected by the Amonians, who here\nsettled. Canoubis in Egypt was a compound of Ca-Noubis; Cabasa, in the same\ncountry, Ca-Basa; called by many Besa, the Beseth of the Scriptures, a\nGoddess well known in Egypt. She had a temple in Canaan, called [400]Beth\nBesa. Cuamon, near Esdraelon, is a compound of Cu-Amon, the place or house\nof Amon: [401]\u1f11\u03c9\u03c2 \u03c4\u03bf\u03c5 \u039a\u03c5\u03b1\u03bc\u03c9\u03bd\u03bf\u03c2. There was a temple in Attica called\nCuamites; and a personage denominated from it. The history of the place,\nand the rites, in time grew obsolete; and Pausanias supposes that the name\nwas given from \u039a\u03c5\u03b1\u03bc\u03bf\u03c2, Cuamos, a bean. [402]\u03a3\u03b1\u03c6\u03b5\u03c2 \u03b4\u03b5 \u03bf\u03c5\u03b4\u03b5\u03bd \u03b5\u03c7\u03c9 \u03bb\u03b5\u03b3\u03b5\u03b9\u03bd, \u03b5\u03b9\u03c4\u03b5\n\u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u039a\u03c5\u03b1\u03bc\u03bf\u03c5\u03c2 \u03b5\u03c3\u03c0\u03b5\u03b9\u03c1\u03b5\u03bd \u1f41\u03c5\u03c4\u03bf\u03c2. _I have not authority for the supposition,\nbut it seems probable that this temple was erected to the memory of some\nperson who first sowed beans_. And here it is proper to take notice of a\ncircumstance of which I must continually put the reader in mind, as it is\nof great consequence towards decyphering the mythology of antient times.\nThe Grecians often mistook the place of worship for the Deity worshipped:\nso that the names of many Gods are, in reality, the names of temples where\nthey were adored. Artemis was Ar-Temis, the city of Themis, or Thamis; the\nThamuz of Sidon and Egypt. This the Greeks expressed \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2; and made it\nthe name of a Goddess. Kir-On was the city and temple of the Sun, in Cyprus\nand other places. They changed this to Kironus, which they contracted\nCronus; and out of it made a particular God. From Cha-Opis they formed a\nking Cheops; from Cayster, the same as Ca Aster, they fancied a hero,\nCaystrius; from Cu-Bela, Cybele; from Cu-Baba, Cybebe. Cerberus, the dog of\nhell, was denominated from Kir-Abor; as I shall hereafter [403]shew.\n\nI have mentioned Caucon, or Caucone, in Egypt: there was a place of the\nsame name in Greece. It was, originally, sacred to the Sun; and the priests\nand inhabitants were called Cancones. Instead of Con, which signifies the\ngreat Lord, the Greeks substituted a hero [404]Caucon, who was supposed to\nhave first introduced those Orgies practised by the Messenians. It was,\nproperly, a temple of the Sun; and there was another of the same name in\nBithynia, and from thence the country was called Cauconia. I shall\nhereafter treat at large of Cuthite colonies, which went abroad and settled\nin different parts. One of the first operations when they came on shore was\nto build temples, and to found cities, in memory of their principal\nancestors, who, in process of time, were worshipped as Deities. A colony of\nthis people settled at Colchis, which they called Cutaia[405], from the\nhead of their family, styled both Chus and Cuth. We may infer, that they\nbuilt a temple which was called Ca-Cuta; and from which the region was also\ndenominated: for it is certain that it has that name at this [406]day.\nCocutus, which we render Cocytus, was undoubtedly a temple in Egypt. It\ngave name to a stream, on which it stood; and which was also called the\nCharonian branch of the Nile, and the river Acheron. It was a foul canal,\nnear the place of Sepulture, opposite to Memphis, and not far from Cochone.\nCocutus was the temple of Cutus, or Cuth; for he was so called by many of\nhis posterity. A temple of the same was to be found in Epirus, upon a river\nCocutus. Here was also a river Acheron, and a lake Acherusia: for a colony\nfrom Egypt settled here; and the stream was of as foul a nature as that\nnear Memphis. [407]\u1fec\u03b5\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u039a\u03c9\u03ba\u03c5\u03c4\u03bf\u03c2 \u1f51\u03b4\u03c9\u03c1 \u03b1\u03c4\u03b5\u03c1\u03c0\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd.\n\nJuno is by Varro styled Covella. [408]Dies quinque te kalo, Juno Covella;\nJuno Covella, dies septem te kalo. Here, as in many instances, the place of\nworship is taken for the person, to whom the worship is directed. Covella\nis only a variation for Cou-El, or Co-El, the house or region of the Deity,\nand signifies heavenly. It is accordingly by Varro interpreted Urania,\n\u039f\u03c5\u03c1\u03b1\u03bd\u03b9\u03b1: whence Juno Covella must be rendered C\u0153lestis. From the\nsubstantive, Cou-El, the Romans formed Coel, heaven; in aftertimes\nexpressed Coelus, and C\u0153lum. I say, in aftertimes: for they originally\ncalled it Co-el, and Co-il, and then contracted it to C\u0153l. Hence Ausonius\nin his Grammaticomastix mentions a passage to this purpose.\n\nUnde Rudinus ait Div\u00f4m domus altisonum C\u0153l: or as Ennius, to whom he\nalludes, has rendered it, according to the present MSS. altisonum\n[409]Coil. He sometimes subjoins the Latine termination:\n\n  Coilum prospexit stellis fulgentibus aptum.\n  Olim de Coilo laivum dedit inclytus signum.\n        Saturnus, quem Coilus genuit.\n  Unus erit, quem tu tollas in Coirila Coili\n  Templa.\n\nC\u0153lus in aftertimes was made a Deity: hence there are inscriptions\ndedicated [410]C\u0153lo \u00c6terno. The antient Deity Celeus, mentioned by\n[411]Athenagoras, and said to have been worshipped at Athens, was the same\nas the above.\n\nMany places and regions, held sacred, and called Coel by the Amonians, were\nby the Greeks rendered \u03ba\u03bf\u03b9\u03bb\u03b1, cava. Hence we read of \u039a\u03bf\u03b9\u03bb\u03b7 \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03c9\u03bd,\n\u039a\u03bf\u03b9\u03bb\u03b5 \u0397\u03bb\u03b9\u03c2, and the like. Syria was by them styled \u039a\u03bf\u03b9\u03bb\u03b7, the hollow: but\nthe true name was Co\u00ebla, the heavenly or sacred. It was so denominated from\nthe Cuthites, who settled there, on account of the religion established.\nHence it was also named Shem, and Shama; which are terms of like purport,\nand signify divine, or heavenly. It is a name, which it retains at this\nday; as we are informed by [412]Abulfeda, and others. Elis Coela was the\nmost sacred part of Greece; especially the regions of Olympia, Cauconia,\nand Azania. It was denominated Elis from \u0397\u03bb, Eel, the Sun: and what the\nGreeks rendered \u039a\u03bf\u03b9\u03bb\u03b7 of old meant [413]heavenly. Hence Homer styleth it\npeculiarly [414]\u0397\u03bb\u03b9\u03b4\u03b1 \u03b4\u03b9\u03b1\u03bd, _Elis the sacred_. As Coele Syria was styled\nSham, and Sama; so we find places, which have a reference to this term, in\nElis. A town of great antiquity was named [415]Samicon, which signifies\nC\u0153li Dominus. Here was also a temple of Poseidon Samius, surrounded with a\ngrove of olives; and there were festivals observed, which were called\nSamia. There was likewise of old a city named Sama, or Samos: which Strabo\nimagines, might have been so named from its high situation: _for high\nplaces were called [416]Samia_. It certainly signifies in some degree high;\nbut the true meaning of Sama was heavenly, similar to Sam, Sham, Shamem, of\nthe eastern nations. Hence Same, Samos, Samothrace, Samacon, were\ndenominated on account of their sanctity. Strabo supposes, that the city\nSamos in Elis was situated in the Samian plain: it therefore could not well\nhave this name from its high situation. It is moreover inconsistent to\nsuppose regions called \u03ba\u03bf\u03b9\u03bb\u03b1, or cava, to have been denominated from Sama,\nhigh. In short both terms have been mistaken: and Coilus in the original\nacceptation certainly signified heavenly: whence we read in Hesychius, as\nalso in Suidas, \u039a\u03bf\u03b9\u03bf\u03bb\u03b7\u03c2, \u1f41 \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2. By which we learn, that by Coioles was\nmeant a sacred or heavenly person; in other words, a priest of C\u0153lus. In\nCoioles there is but a small variation from the original term; which was a\ncompound from Coi-El, or Co-El, the C\u0153lus of the Romans.\n\nConcerning the term C\u0153l in Ennius, [417]Janus Gulielmus takes notice, that\nthis poet copied the Dorians in using abbreviations, and writing C\u0153l for\nC\u0153lus and C\u0153lum. But herein this learned person is mistaken. The Dorians\nwere not so much to be blamed for their abbreviating, as the other Greeks\nwere for their unnecessary terminations, and inflexions. The more simple\nthe terms, the more antient and genuine we may for the most part esteem\nthem: and in the language of the Dorians we may perceive more terms\nrelative to the true mythology of the country, and those rendered more\nsimilar to the antient mode of expression, than are elsewhere to be found.\nWe must, therefore, in all etymological inquiries, have recourse to the\nDoric manner of pronunciation, to obtain the truth. They came into Greece,\nor Hellotia, under the name of Adorians; and from their simplicity of\nmanners, and from the little intercourse maintained with foreigners, they\npreserved much of their antient tongue. For this there may be another\nadditional reason obtained from Herodotus; who tells us, that they were\nmore immediately descended from the people of the [418]east. The antient\nhymns, sung in the Prutaneia all over Greece, were [419]Doric: so sacred\nwas their dialect esteemed. Hence they cannot but afford great help in\ninquiries of this nature. What was by others styled \u0391\u03b8\u03b7\u03bd\u03b7, they expressed\n\u0391\u03b8\u03b1\u03bd\u03b1: Cheops they rendered Chaops: Zeen, Zan: \u03a7\u03b1\u03b6\u03b7\u03bd\u03b7, \u03a7\u03b1\u03b6\u03b1\u03bd\u03b1: \u039c\u03b7\u03bd, \u039c\u03b1\u03bd:\nMenes, Manes: Orchenoi, Orchanoi: Neith, Naith: \u0399\u03b7\u03bd\u03b9\u03c3\u03bf\u03c2, \u0399\u03b1\u03bd\u03b9\u03c3\u03bf\u03c2:\nHeph\u00e6stus, Hephastus: Caiete, Caiate: Demeter, Damater: all which will be\nfound of great consequence in respect to etymology. And if they did not\nalways admit of the terminations used by their neighbours: they by these\nmeans preserved many words in their primitive state: at least they were\nnearer to the originals. They seem to have retained the very term, of which\nI have been treating. It was by them styled \u03a7\u03b1\u03b9, Cai; and signified a\nhouse, or cave: for the first houses in the infancy of the world are\nsupposed to have been caves or grottos[420]. They expressed it Cai, Caia,\nCaias, similar to the cava, cavus, and cavea of the Romans. When these\nplaces were of a great depth, or extent, they were looked upon with a kind\nof religious horror. A cavern of this sort was at Laced\u00e6mon, with a\nbuilding over it; of which in aftertimes they made use to confine\nmalefactors. It was called \u039a\u03b1\u03b9\u03b1\u03b4\u03b7\u03c2, or as the Spartans expressed it,\n\u039a\u03b1\u03b9\u03b1\u03b4\u03b1\u03c2, the house of death. [421]\u039a\u03b1\u03b9\u03b1\u03b4\u03b1\u03c2 \u03b4\u03b5\u03c3\u03bc\u03c9\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd--\u03c4\u03bf \u03c0\u03b1\u03c1\u03b1\n\u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b9\u03bf\u03b9\u03c2. Cai signified a cavern: Adas, which is subjoined, was the\nDeity, to whom it was sacred, esteemed the God of the infernal regions. He\nwas by the Ionians, &c. expressed Ades, and Hades; and by other nations\nAit, and Atis. Hence these caverns were also styled \u039a\u03b1\u03b9\u03b5\u03c4\u03b5\u03c2, and \u039a\u03b1\u03b9\u03b5\u03c4\u03bf\u03b9.\nThe author above quoted gives us the terms variously exhibited:\n[422]\u039a\u03b1\u03b9\u03b5\u03c4\u03bf\u03b9.--\u1f49\u03b9 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u03c3\u03b5\u03b9\u03c3\u03bc\u03c9\u03bd \u1fe5\u03c9\u03c7\u03bc\u03bf\u03b9 \u039a\u03b1\u03b9\u03b5\u03c4\u03bf\u03b9 \u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b1\u03b9. \u039a\u03b1\u03b9 \u039a\u03b1\u03b9\u03b1\u03b4\u03b1\u03c2 \u03c4\u03bf\n\u03b4\u03b5\u03c3\u03bc\u03c9\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd \u03b5\u03bd\u03c4\u03b5\u03c5\u03b8\u03b5\u03bd, \u03c4\u03bf \u03c0\u03b1\u03c1\u03b1 \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b9\u03bf\u03b9\u03c2, \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03bd. Hesychius renders\nit in the plural, and as a neuter: \u03ba\u03b1\u03b9\u03b1\u03c4\u03b1, \u03bf\u03c1\u03c5\u03b3\u03bc\u03b1\u03c4\u03b1. Whether it be\ncompounded Cai-Ait, Cai-Atis, or Cai-Ades, the purport is the same. The den\nof Cacus was properly a sacred cave, where Chus was worshipped, and the\nrites of fire were [423]practised. Cacus is the same name as Cuscha in\nEthiopia, only reversed. The history of it was obsolete in the days of\nVirgil; yet some traces of it still remained.\n\nStrabo says that many people called these caves \u039a\u03c9\u03bf\u03b9. [424]\u0395\u03bd\u03b9\u03bf\u03b9 \u03ba\u03c9\u03bf\u03c5\u03c2\n\u03bc\u03b1\u03bb\u03bb\u03bf\u03bd \u03c4\u03b1 \u03c4\u03bf\u03b9\u03b1\u03c5\u03c4\u03b1 \u03ba\u03bf\u03b9\u03bb\u03c9\u03bc\u03b1\u03c4\u03b1 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c6\u03b1\u03c3\u03b9\u03bd. Hence he very truly explains a\npassage in Homer. The poet, speaking of Theseus, Dryas, Polyphemus, and\nother heroes of the Mythic age, mentions their encountering with the\nmountaineers of Thessaly, whom he styles \u03c6\u03b7\u03c1\u03b5\u03c2 \u03bf\u03c1\u03b5\u03c3\u03c7\u03c9\u03bf\u03b9:\n\n  [425]\u039a\u03b1\u03c1\u03c4\u03b9\u03c3\u03c4\u03bf\u03b9 \u03b4\u03b7 \u03ba\u03b5\u03b9\u03bd\u03bf\u03b9 \u03b5\u03c0\u03b9\u03c7\u03b8\u03bf\u03bd\u03b9\u03c9\u03bd \u03c4\u03c1\u03b1\u03c6\u03b5\u03bd \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd,\n  \u039a\u03b1\u03c1\u03c4\u03b9\u03c3\u03c4\u03bf\u03b9 \u03bc\u03b5\u03bd \u03b5\u03c3\u03b1\u03bd, \u03ba\u03b1\u03b9 \u03ba\u03b1\u03c1\u03c4\u03b9\u03c3\u03c4\u03bf\u03b9\u03c2 \u03b5\u03bc\u03b1\u03c7\u03bf\u03bd\u03c4\u03bf\n  \u03a6\u03b7\u03c1\u03c3\u03b9\u03bd \u03bf\u03c1\u03b5\u03c3\u03c7\u03c9\u03bf\u03b9\u03c3\u03b9----\n\n\u039f\u03c1\u03b5\u03c3\u03c7\u03c9\u03bf\u03c2 signified a person, who lived in a mountain habitation; whose\nretreat was a house in a mountain. Co, and Coa, was the name of such house.\nStrabo says that this term is alluded to by Homer, when he styles Laced\u00e6mon\n[426]\u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b1 \u03ba\u03b7\u03c4\u03c9\u03b5\u03c3\u03c3\u03b1\u03bd, _for it was by many thought to have been so\ncalled on account of their caverns._ From hence we may fairly conclude,\nthat \u03ba\u03b7\u03c4\u03c9\u03b5\u03c3\u03c3\u03b1 was a mistake, or at least a variation, for [427]\u03ba\u03b1\u03b9\u03b5\u03c4\u03b1\u03b5\u03c3\u03c3\u03b1,\nfrom Cai-Atis; and that Co, [428]Coa, Caia, were of the same purport.\n\nBut this term does not relate merely to a cavern; but to temples founded\nnear such places: oftentimes the cave itself was a temple. Caieta, in\nItaly, near Cuma, called by Diodorus \u039a\u03b1\u03b9\u03b7\u03c4\u03b7, was so denominated on this\naccount. It was a cave in the rock, abounding with variety of subterranes,\ncut out into various apartments. These were, of old, inhabited by Amonian\npriests; for they settled in these parts very early. It seems to have been\na wonderful work. [429]\u0391\u03bd\u03b5\u03c9\u03b3\u03b5\u03c4' \u03b5\u03bd\u03c4\u03b5\u03c5\u03b8\u03b5\u03bd \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03b1 \u1f51\u03c0\u03b5\u03c1\u03bc\u03b5\u03b3\u03b5\u03b8\u03b7, \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b9\u03b1\u03c2\n\u03bc\u03b5\u03b3\u03b1\u03bb\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03bf\u03bb\u03c5\u03c4\u03b5\u03bb\u03b5\u03b9\u03c2 \u03b4\u03b5\u03b4\u03b5\u03b3\u03bc\u03b5\u03bd\u03b1. _In these parts were large openings in\nthe earth, exhibiting caverns of a great extent; which afforded very ample\nand superb apartments._ Diodorus informs us, that, what was in his time\ncalled Caiete, had been sometimes styled [430]Aiete: by which we may see,\nthat it was a compound; and consisted of two or more terms; but these terms\nwere not precisely applicable to the same object. Ai-Ete, or Ai-Ata, was\nthe region of Ait, the Deity to whom it was sacred. Colchis had the same\nname; whence its king was called Aietes: and Egypt had the same, expressed\nby the Greeks [431]\u0391\u03b5\u03c4\u03b9\u03b1, Aetia. Aiete was the district: Caiete was the\ncave and temple in that district; where the Deity was worshipped.\n\nIn B\u0153otia was a cavern, into which the river Cephisus descended, and was\nlost. It afterwards emerged from this gulf, and passed freely to the sea.\nThe place of eruption was called An-choa, which signifies Fontis apertura.\nThe later Greeks expressed it Anchoe[432]. \u039a\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b4' \u1f41 \u03c4\u03bf\u03c0\u03bf\u03c2 \u0391\u03b3\u03ba\u03bf\u03b7\u00b7 \u03b5\u03c3\u03c4\u03b9\n\u03b4\u03b5 \u03bb\u03b9\u03bc\u03b7\u03bd \u1f41\u03bc\u03c9\u03bd\u03c5\u03bc\u03bf\u03c2. The etymology, I flatter myself, is plain, and\nauthenticated by the history of the place.\n\nFrom Cho, and Choa, was probably derived the word \u03a7\u03bf\u03ca\u03ba\u03bf\u03c2, used by the\napostle. [433]\u1f49 \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u03b5\u03ba \u03b3\u03b7\u03c2 \u03a7\u03bf\u03ca\u03ba\u03bf\u03c2\u00b7 \u1f41 \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03c2 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03c2 \u1f41 \u039a\u03c5\u03c1\u03b9\u03bf\u03c2\n\u03b5\u03be \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5. \u1f49\u03b9\u03bf\u03c2 \u1f41 \u03a7\u03bf\u03ca\u03ba\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03b1\u03c5\u03c4\u03bf\u03b9 \u1f41\u03b9 \u03a7\u03bf\u03ca\u03ba\u03bf\u03b9. Hesychius observes,\n\u03a7\u03bf\u03ca\u03ba\u03bf\u03c2, \u03c0\u03b7\u03bb\u03b9\u03bd\u03bf\u03c2, \u03b3\u03b7\u03b9\u03bd\u03bf\u03c2. From hence we may perceive, that by Cho was\noriginally meant a house or temple in the earth. It was, as I have shewn,\noften expressed Gau, and Go; and made to signify any house. Some nations\nused it in a still more extended sense; and by it denoted a town or\nvillage, and any habitation at large. It is found in this acceptation among\nthe antient Celt\u00e6, and Germans, as we learn from Cluverius. [434]Apud ipsos\nGermanos ejusmodi pagorum vernaculum vocabulum fuit Gaw; et variantibus\ndialectis, g\u0103w, gew, g\u1ecfw, gow, hinc--Brisgaw, Wormesgaw, Zurichgow, Turgow,\nNordgaw, Andegaw, Rhingaw, Hennegow, Westergow, Oostergow. The antient term\n\u03a0\u03c5\u03c1\u03b3\u03bf\u03c2, Purgos, was properly Pur-Go; and signified a light-house, or temple\nof fire, from the Chaldaic Pur.\n\nPARTICLES.\n\nTogether with the words above mentioned are to be found in composition the\nparticles Al and Pi. Al, or El, for it is differently expressed in our\ncharacters, is still an Arabian prefix; but not absolutely confined to that\ncountry, though more frequently there to be found. The Sun, \u05d0\u05d5\u05e8, was called\nUchor by the people of Egypt and Cyrene, which the Greeks expressed \u0391\u03c7\u03c9\u03c1,\nAchor. He was worshipped with the same title in Arabia, and called Al\nAchor. [435]Georgius Monachus, describing the idolatry which prevailed in\nthat country before the introduction of the present religion, mentions the\nidol Alachar. Many nations have both expletives and demonstratives\nanalogous to the particle above. The pronoun Ille of the Romans is somewhat\nsimilar; as are the terms Le and La of the French; as well as Il and El in\nother languages. It is in composition so like to \u0397\u03bb, the name of \u1f29\u03bb\u03b9\u03bf\u03c2, the\nSun, that it is not always easy to distinguish one from the other.\n\nThe article Pi was in use among the antient Egyptians and Cuthites, as well\nas other nations in the east. The natives of India were at all times\nworshippers of the Sun; and used to call themselves by some of his titles.\nPorus, with whom Alexander engaged upon the Indus, was named from the chief\nobject of his worship, \u05d0\u05d5\u05e8, Pi-Or, and P'Or; rendered by the Greeks \u03a0\u03c9\u03c1\u03bf\u03c2,\nPorus. Pacorus the Parthian was of the same etymology, being a compound of\nP'Achorus, the Achor of Egypt: as was also the [436]city Pacoria in\nMesopotamia, mentioned by Ptolemy. Even the Grecian \u03c0\u03c5\u03c1 was of Egyptian or\nChalda\u00efc original, and of the same composition (P'Ur) as the words above;\nfor [437]Plato informs us that \u03c0\u03c5\u03c1, \u1f51\u03b4\u03c9\u03c1, \u03ba\u03c5\u03bd\u03b5\u03c2, were esteemed terms of\nforeign importation. After the race of the Egyptian kings was extinct, and\nthat country came under the dominion of the Grecians, the natives still\ncontinued to make use of this prefix; as did other [438]nations which were\nincorporated with them. They adapted it not only to words in their own\nlanguage, but to those of other countries of which they treated. Hence\nthere is often to be found in their writings, [439]\u03a0\u03b9\u03b6\u03b5\u03c5\u03c2, \u03a0\u03b9\u03bc\u03b1\u03c1\u03c4\u03c5\u03c1,\n\u03a0\u03b9\u03bc\u03b1\u03b8\u03b7\u03c4\u03b7\u03c2, \u03c0\u03b9\u03c3\u03c9\u03bc\u03b1, \u03c0\u03b9\u03bb\u03b1\u03bf\u03c2, Pidux, Picurator, Pitribunus; also names of\npersons occur with this prefix; such as Piterus, Piturio, Pionius the\nmartyr; also Pior, Piammon, Piambo; who are all mentioned by ecclesiastical\n[440]writers as natives of that country. This article is sometimes\nexpressed Pa; as in the name of Pachomius, an abbot in Egypt, mentioned by\n[441]Gennadius. A priest named Paapis is to be found in the Excerpta from\nAntonius [442]Diogenes in Photius. There were particular rites, styled\nPamylia Sacra, from [443]Pamyles, an antient Egyptian Deity. We may infer\nfrom Hesychius that they were very obscene: \u03a0\u03b1\u03b1\u03bc\u03c5\u03bb\u03b7\u03c2, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c2 \u0398\u03b5\u03bf\u03c2\n\u03a0\u03c1\u03b9\u03b1\u03c0\u03c9\u03b4\u03b7\u03c2. Hades, and Pi-Ades, was a common title of the Sun: and the\nlatter, in early times, was current in Greece; where I hope to give ample\ntestimony of the Amonians settling. He was termed Melech Pi-Adon, and Anac\nPi-Adon: but the Greeks out of Pi-Adon formed \u03a0\u03b1\u03b9\u03b4\u03c9\u03bd: for it is\ninconceivable how very ignorant they were in respect to their antient\ntheology. Hence we read of \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd \u039b\u03b7\u03c4\u03bf\u03c5\u03c2, \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd \u0396\u03b7\u03bd\u03bf\u03c2, \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2;\nand legends of \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd \u03b1\u03b8\u03b1\u03bd\u03b1\u03c4\u03c9\u03bd; and of \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd; who were mere foundlings;\nwhose fathers could never be ascertained, though divine honours were paid\nto the children. This often puzzled the mythologists, who could not account\nfor this spurious race. Plutarch makes it one of his inquiries to sift out,\n[444]\u03a4\u03b9\u03c2 \u1f41 \u03a0\u03b1\u03b9\u03b4\u03c9\u03bd \u03c4\u03b1\u03c6\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03a7\u03b1\u03bb\u03ba\u03b9\u03b4\u03b5\u03c5\u03c3\u03b9; Pausanias mentions, [445]\u0391\u03bc\u03c6\u03b9\u03bb\u03c5\u03ba\u03bf\u03c5\n\u03c0\u03b1\u03b9\u03b4\u03c9\u03bd \u03b2\u03c9\u03bc\u03bf\u03c2: and, in another place, [446]\u0392\u03c9\u03bc\u03bf\u03b9 \u03b4\u03b5 \u0398\u03b5\u03bf\u03bd \u03c4\u03b5 \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd\n\u03b1\u03b3\u03bd\u03c9\u03c3\u03c4\u03c9\u03bd, \u03ba\u03b1\u03b9 \u1f29\u03c1\u03c9\u03c9\u03bd, \u03ba\u03b1\u03b9 \u03a0\u0391\u0399\u0394\u03a9\u039d \u03c4\u03bf\u03c5 \u0398\u03b7\u03c3\u03b5\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03a6\u03b1\u03bb\u03b7\u03c1\u03bf\u03c5. From this mistake\narose so many boy-deities; among whom were even Jupiter and Dionusus:\n[447]\u0391\u03c5\u03c4\u03bf\u03bd \u03c4\u03bf\u03bd \u0394\u03b9\u03b1, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd \u03a0\u03b1\u03b9\u03b4\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03bd\u03b5\u03bf\u03c5\u03c2, \u1f21 \u03b8\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1 \u03ba\u03b1\u03bb\u03b5\u03b9.\n_According to the theology of the Greeks, even Jupiter and Dionusus are\nstyled boys, and young persons._ One of the most remarkable passages to\nthis purpose is to be found in the antiquary above quoted; who takes notice\nof a certain mysterious rite performed by the natives of Amphissa, in\nPhocis. The particular Gods, to whom it was performed, were styled \u0391\u03bd\u03b1\u03ba\u03c4\u03b5\u03c2\n\u03c0\u03b1\u03b9\u03b4\u03b5\u03c2. [448]\u0391\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c4\u03b5\u03bb\u03b5\u03c4\u03b7\u03bd \u1f41\u03b9 \u0391\u03bc\u03c6\u03b9\u03c3\u03c3\u03b5\u03b9\u03c2 \u03c4\u03c9\u03bd \u0391\u03bd\u03b1\u03ba\u03c4\u03c9\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd\n\u03a0\u03b1\u03b9\u03b4\u03c9\u03bd. \u1f49\u03b9\u03c4\u03b9\u03bd\u03b5\u03c2 \u03b4\u03b5 \u0398\u03b5\u03c9\u03bd \u03b5\u03b9\u03c3\u03b9\u03bd \u1f41\u03b9 \u0391\u03bd\u03b1\u03ba\u03c4\u03b5\u03c2 \u03a0\u03b1\u03b9\u03b4\u03b5\u03c2, \u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1 \u03c4' \u03b1\u03c5\u03c4\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd\n\u03b5\u03b9\u03c1\u03b7\u03bc\u03b5\u03bd\u03bf\u03bd. _The people of Amphissa perform a ceremony in honour of persons\nstyled Anactes Paides, or Royal Boys: but who these Anactes Paides were, is\nmatter of great uncertainty_. In short, the author could not tell; nor\ncould the priests afford him any satisfactory information. There are many\ninstances in Pausanias of this nature; where divine honours are paid to the\nunknown children of fathers equally unknown.\n\nHerodotus tells us, that, when he discoursed with the priests of Thebes\nabout the kings who had reigned in Egypt, they described them to him under\nthree denominations, of Gods, of heroes, and of men. The last succeeded to\nthose above, and were mere mortals. The manner of succession is mentioned\nin the following words: [449]\u03a0\u03b9\u03c1\u03c9\u03bc\u03b9\u03bd \u03b5\u03ba \u03a0\u03b9\u03c1\u03c9\u03bc\u03b9\u03bf\u03c2 \u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd\u03b1\u03b9--\u03ba\u03b1\u03b9 \u03bf\u03c5\u03c4\u03b5 \u03b5\u03c2\n\u03b8\u03b5\u03bf\u03bd, \u03bf\u03c5\u03c4\u03b5 \u03b5\u03c2 \u1f29\u03c1\u03c9\u03b1 \u03b1\u03bd\u03b1\u03b4\u03b7\u03c3\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 (\u1f41\u03b9 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9). There are many strange\nand contradictory opinions about this [450]passage; which, if I do not\ndeceive myself, is very plain; and the purport of it this: _After the\nfabulous accounts, there had been an uninterrupted succession of Piromis\nafter Piromis: and the Egyptians referred none of these to the dynasties of\neither the Gods or Heroes, who were supposed to have first possessed the\ncountry_. From hence I think it is manifest that Pi-romis signifies _a\nman_. Herodotus, indeed, says, that the meaning of it was \u03ba\u03b1\u03bb\u03bf\u03c2 \u03ba\u03b1\u03b3\u03b1\u03b8\u03bf\u03c2, _a\nperson of a fair and honourable character_: and so it might be taken by\nimplication; as we say of a native of our own country, that he is a true\nand staunch [451]Englishman: but the precise meaning is plain from the\ncontext; and Piromis certainly meant _a man_. It has this signification in\nthe Coptic: and, in the [452]Prodromus Copticus of Kircher, \u03a0\u03b9\u03c1\u03c9\u03bc\u03b9, Piromi,\nis _a man_; and seems to imply a native. Pirem Racot is an Alexandrine; or,\nmore properly, a native of Racotis, called Raschid, and Rosetta. Pirem Romi\nare [453]Romans.\n\nBy means of this prefix we may be led to understand what is meant by Paraia\nin the account given by Philo from Sanchoniathon: who says, that Cronus had\nthree sons in the region of Paraia: [454]\u0395\u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b7\u03c3\u03b1\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03b5\u03bd \u03a0\u03b1\u03c1\u03b1\u03b9\u1fb3 \u039a\u03c1\u03bf\u03bd\u1ff3\n\u03c4\u03c1\u03b5\u03b9\u03c2 \u03c0\u03b1\u03b9\u03b4\u03b5\u03c2. Paraia is a variation of P'Ur-aia; and means literally the\nland of Ur in Chaldea; the region from whence antient writers began the\nhistory of mankind. A crocodile by the Egyptians was among other names\ncalled [455]\u03a3\u03bf\u03c5\u03c7\u03bf\u03c2: and the name is retained in the Coptic, where it is\nexpressed [456]Pi-Souchi.\n\nThis prefix is sometimes expressed with an aspirate, Phi: and as that word\nsignifies a mouth, and in a more extensive signification, speech and\nlanguage, it sometimes may cause a little uncertainty about the meaning.\nHowever, in most places it is sufficiently plain. Phaethon, a much mistaken\npersonage, was an antient title of the Sun, a compound of Phi-Ath-On.\nBacchus was called Phi-Anac by the Mysians, rendered by the poets\n[457]Phanac and Phanaces. Hanes was a title of the same Deity, equally\nreverenced of old, and compounded Ph' Hanes. It signified the fountain of\nlight: and from it was derived Phanes of Egypt: also \u03c6\u03b1\u03b9\u03bd\u03c9, \u03c6\u03b1\u03bd\u03b5\u03b9\u03c2,\n\u03c6\u03b1\u03bd\u03b5\u03c1\u03bf\u03c2: and from Ph'ain On, Fanum. In short, these particles occur\ncontinually in words, which relate to religious rites, and the antient\nadoration of fire. They are generally joined to Ur, by which that element\nis denoted. From P'Ur Tor came Pr\u00e6tor and Pr\u00e6torium, among the Romans: from\nP'Ur-Aith, Purathi and Puratheia among the Asiatics. From P'Ur-tan,\n\u03c0\u03c1\u03c5\u03c4\u03b1\u03bd\u03b5\u03b9\u03c2, and \u03c0\u03c1\u03c5\u03c4\u03b1\u03bd\u03b5\u03b9\u03b1 among the Greeks of Hellas: in which Prutaneia\nthere were of old sacred hearths, and a perpetual fire. The antient name of\nLatian Jupiter was P'ur, by length of time changed to Puer. He was the\nDeity of fire; and his ministers were styled Pueri: and because many of\nthem were handsome youths selected for that office, Puer came at length to\nsignify any young person. Some of the Romans would explain this title away,\nas if it referred to Jupiter's childhood: but the history of the place will\nshew that it had no such relation. It was a proper name, and retained\nparticularly among the people of Pr\u00e6neste. They had undoubtedly been\naddicted to the rites of fire; for their city was said to have been built\nby C\u00e6culus, the son of Vulcan, who was found in the midst of fire:\n\n  [458] Vulcano genitum pecora inter agrestia Regem,\n  Inventumque focis.\n\nThey called their chief God Pur: and dealt particularly in divination by\nlots, termed of old _Purim_. Cicero takes notice of this custom of\ndivination at Pr\u00e6neste; and describes the manner, as well as the place: but\ngives into the common mistake, that the Purim related to Jupiter's\nchildhood. He says, that the place, where the process was carried on, was a\nsacred inclosure, [459]is est hodie locus septus, religiose propter Jovis\n_Pueri_, qui lactens cum Junone in gremio _Fortun\u00e6_ mammam appetens,\ncastissime colitur a Matribus. This manner of divination was of Chalda\u00efc\noriginal, and brought from Babylonia to Pr\u00e6neste. It is mentioned in\nEsther, c. 3. v. 7. They cast Pur before Haman, that he might know the\nsuccess of his purposes against the Jews. _Wherefore they call these days\nPurim after the name of Pur_[460]. c. 9. v. 26. The same lots of divination\nbeing used at Pr\u00e6neste was the occasion of the God being called Jupiter\nPur. This in aftertimes was changed to Puer: whence we find inscriptions,\nwhich mention him under that name; and at the same time take notice of the\ncustom, which prevailed in his temple. Inscriptions Jovi Puero, and Fortun\u00e6\nPrimigeni\u00e6 Jovis [461]Pueri are to be found in Gruter. One is very\nparticular.\n\n\n[462]Fortun\u00e6 Primigeni\u00e6 Jovis Pueri D.D.\nEx _SORTE_ compos factus\nNothus Rufican\u00e6\nL. P. Plotilla.\n\nThat this word Puer was originally Pur may be proved from a well known\npassage in Lucretius:\n\n  [463]Puri s\u00e6pe lacum propter ac dolia curva\n  Somno devincti credunt se attollere vestem.\n\nMany instances, were it necessary, might be brought to this purpose. It was\na name originally given to the priests of the Deity who were named from the\nChaldaic \u05d0\u05d5\u05e8, Ur: and by the antient Latines were called P'uri. At Pr\u00e6neste\nthe name was particularly kept up on account of this divination by\n[464]lots. These by the Amonians were styled Purim, being attended with\nceremonies by fire; and supposed to be effected through the influence of\nthe Deity. Pr\u00e6neste seems to be a compound of Puren Esta, the lots of Esta,\nthe Deity of fire.\n\nThese are terms, which seem continually to occur in the antient Amonian\nhistory: out of these most names are compounded; and into these they are\neasily resolvable. There are some few more, which might perhaps be very\nproperly introduced: but I am unwilling to trespass too far, especially as\nthey may be easily taken notice of in the course of this work. I could wish\nthat my learned readers would afford me so far credit, as to defer passing\na general sentence, till they have perused the whole: for much light will\naccrue; and fresh evidence be accumulated in the course of our procedure. A\nhistory of the rites and religion, in which these terms are contained, will\nbe given; also of the times, when they were introduced; and of the people,\nby whom they were diffused so widely. Many positions, which may appear\ndoubtful, when they are first premised, will, I hope, be abundantly proved,\nbefore we come to the close. In respect to the etymologies, which I have\nalready offered and considered, I have all along annexed the histories of\nthe persons and places spoken of, in order to ascertain my opinion\nconcerning them. But the chief proof, as I have before said, will result\nfrom the whole; from an uniform series of evidence, supported by a fair and\nuninterrupted analogy.\n\n       *       *       *       *       *\n\n\nOF\n\nETYMOLOGY,\n\nAS IT HAS BEEN TOO GENERALLY HANDLED.\n\n  \u0391\u03bb\u03bb\u03b1 \u03b8\u03b5\u03bf\u03b9 \u03c4\u03c9\u03bd \u03bc\u03b5\u03bd \u03bc\u03b1\u03bd\u03b9\u03b7\u03bd \u03b1\u03c0\u03b5\u03c4\u03c1\u03b5\u03c8\u03b1\u03c4\u03b5 \u03b3\u03bb\u03c9\u03c3\u03c3\u03b7\u03c2,\n  \u0395\u03ba \u03b4' \u1f41\u03c3\u03b9\u03c9\u03bd \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03c9\u03bd \u03ba\u03b1\u03b8\u03b1\u03c1\u03b7\u03bd \u03bf\u03c7\u03b5\u03c4\u03b5\u03c5\u03c3\u03b1\u03c4\u03b5 \u03c0\u03b7\u03b3\u03b7\u03bd.\n  \u039a\u03b1\u03b9 \u03c3\u03b5, \u03c0\u03bf\u03bb\u03c5\u03bc\u03bd\u03b7\u03c3\u03c4\u03b7, \u03bb\u03b5\u03c5\u03ba\u03c9\u03bb\u03b5\u03bd\u03b5 \u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03b5, \u03bc\u03bf\u03c5\u03c3\u03b1,\n  \u0391\u03bd\u03c4\u03bf\u03bc\u03b1\u03b9, \u1f61\u03bd \u03b8\u03b5\u03bc\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03c6\u03b7\u03bc\u03b5\u03c1\u03b9\u03bf\u03b9\u03c3\u03b9\u03bd \u03b1\u03ba\u03bf\u03c5\u03b5\u03b9\u03bd.\n  \u03a0\u03b5\u03bc\u03c0\u03b5 \u03c0\u03b1\u03c1' \u03b5\u03c5\u03c3\u03b5\u03b2\u03b9\u03b7\u03c2 \u03b5\u03bb\u03b1\u03bf\u03c5\u03c3' \u03b5\u03c5\u03b7\u03bd\u03b9\u03bf\u03bd \u1f01\u03c1\u03bc\u03b1.----EMPEDOCLES.\n\nIt may appear invidious to call to account men of learning, who have gone\nbefore me in inquiries of this nature, and to point out defects in their\nwritings: but it is a task which I must, in some degree, take in hand, as\nthe best writers have, in my opinion, failed fundamentally in these\nresearches. Many, in the wantonness of their fancy, have yielded to the\nmost idle surmises; and this to a degree of licentiousness, for which no\nlearning nor ingenuity can atone. It is therefore so far from being\ninjurious, that it appears absolutely necessary to point out the path they\ntook, and the nature of their failure; and this, that their authority may\nnot give a sanction to their mistakes; but, on the contrary, if my method\nshould appear more plausible, or more certain, that the superiority may be\nseen upon comparing; and be proved from the contrast.\n\nThe Grecians were so prepossessed with a notion of their own excellence and\nantiquity, that they supposed every antient tradition to have proceeded\nfrom themselves. Hence their mythology is founded upon the grossest\nmistakes: as all extraneous history, and every foreign term, is supposed by\nthem to have been of Grecian original. Many of their learned writers had\nbeen abroad; and knew how idle the pretensions of their countrymen were.\nPlato in particular saw the fallacy of their claim, he confesses it more\nthan once: yet in this article nobody was more infatuated. His Cratylus is\nmade up of a most absurd system of etymology. [465]Herodotus expressly\nsays, that the Gods of Greece came in great measure from Egypt. Yet\nSocrates is by Plato in this treatise made to derive Artemis from \u03c4\u03bf\n\u03b1\u03c1\u03c4\u03b5\u03bc\u03b5\u03c2, integritas: Poseidon from \u03c0\u03bf\u03c3\u03b9 \u03b4\u03b5\u03c3\u03bc\u03bf\u03bd, fetters to the feet: Hestia\nfrom \u03bf\u03c5\u03c3\u03b9\u03b1, substance and essence: Demeter, from \u03b4\u03b9\u03b4\u03bf\u03c5\u03c3\u03b1 \u1f61\u03c2 \u03bc\u03b7\u03c4\u03b7\u03c1,\ndistributing as a mother: Pallas from \u03c0\u03b1\u03bb\u03bb\u03b5\u03b9\u03bd, to vibrate, or dance: Ares,\nMars, from \u03b1\u1fe4\u1fe5\u03b5\u03bd, masculum, et virile: and the word Theos, God, undoubtedly\nthe Theuth of Egypt, from \u03b8\u03b5\u03b5\u03b9\u03bd, to run[466]. Innumerable derivations of\nthis nature are to be found in Aristotle, Plato, [467]Heraclides Ponticus,\nand other Greek writers. There is a maxim laid down by the scholiast upon\nDionysius; which I shall have occasion often to mention. [468]\u0395\u03b9 \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03bd\n\u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1, \u03bf\u03c5 \u03c7\u03c1\u03b7 \u03b6\u03b7\u03c4\u03b5\u03b9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03b7\u03bd \u03b5\u03c4\u03c5\u03bc\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5. _If the term be\nforeign, it is idle to have recourse to Greece for a solution_. It is a\nplain and golden rule, posterior in time to the writers above, which,\nhowever, common sense might have led them to have anticipated, and\nfollowed: but it was not in their nature. The person who gave the advice\nwas a Greek, and could not for his life abide by it. It is true, that\nSocrates is made to say something very like the above. [469]\u0395\u03bd\u03bd\u03bf\u03c9 \u03b3\u03b1\u03c1, \u1f41\u03c4\u03b9\n\u03c0\u03bf\u03bb\u03bb\u03b1 \u1f41\u03b9 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1, \u03b1\u03bb\u03bb\u03c9\u03c2 \u03c4\u03b5 \u03ba\u03b1\u03b9 \u1f41\u03b9 \u1f51\u03c0\u03bf \u03c4\u03bf\u03b9\u03c2 \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9\u03c2 \u03bf\u03b9\u03ba\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2,\n\u03c0\u03b1\u03c1\u03b1 \u03c4\u03c9\u03bd \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03c9\u03bd \u03b5\u03b9\u03bb\u03b7\u03c6\u03b1\u03c3\u03b9--\u03b5\u03b9 \u03c4\u03b9\u03c2 \u03b6\u03b7\u03c4\u03bf\u03b9 \u03c4\u03b1\u03c5\u03c4\u03b1 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03b7\u03bd \u03c6\u03c9\u03bd\u03b7\u03bd, \u1f61\u03c2\n\u03b5\u03bf\u03b9\u03ba\u03bf\u03c4\u03c9\u03c2 \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9, \u03b1\u03bb\u03bb\u03b1 \u03bc\u03b7 \u03ba\u03b1\u03c4' \u03b5\u03ba\u03b5\u03b9\u03bd\u03b7\u03bd, \u03b5\u03be \u1f21\u03c2 \u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1 \u03c4\u03c5\u03b3\u03c7\u03b1\u03bd\u03b5\u03b9 \u03bf\u03bd, \u03bf\u03b9\u03c3\u03b8\u03b1\n\u1f41\u03c4\u03b9 \u03b1\u03c0\u03bf\u03c1\u03bf\u03b9 \u03b1\u03bd. _I am very sensible that the Grecians in general, and\nespecially those who are subjects to foreigners, have received into their\nlanguage many exotic terms: if any person should be led to seek for their\nanalogy or meaning in the Greek tongue, and not in the language from whence\nthey proceeded, he would be grievously puzzled_. Who would think, when\nPlato attributed to Socrates this knowledge, that he would make him\ncontinually act in contradiction to it? Or that other [470]writers, when\nthis plain truth was acknowledged, should deviate so shamefully? that we\nshould in after times be told, that Tarsus, the antient city in Cilicia,\nwas denominated from \u03c4\u03b1\u03c1\u03c4\u03bf\u03c2, a foot: that the river Nile signified \u03bd\u03b5 \u03b9\u03bb\u03c5\u03c2:\nand that Gader in Spain was \u0393\u03b7\u03c2 \u03b4\u03b5\u03b9\u03c1\u03b1.\n\nThe antients, in all their etymologies, were guided solely by the ear: in\nthis they have been implicitly copied by the moderns. Inquire of Heinsius,\nwhence Thebes, that antient city in upper Egypt, was named; and he will\ntell you from \u05ea\u05d1\u05d0, Teba, [471]stetit: or ask the good bishop Cumberland why\nNineve was so called? and he will answer, from Schindler, that it was a\ncompound of [472]Nin-Nau, \u05e0\u05d9\u05df \u05e0\u05d5\u05d4, _a son inhabited_. But is it credible,\nor indeed possible, for these cities to have been named from terms so\nvague, casual, and indeterminate; which seem to have so little relation to\nthe places to which they are appropriated, or to any places at all? The\nhistory of the Chaldeans is of great consequence; and one would be glad to\nknow their original. They are properly called Chasdim; and are, very\njustly, thought to have been the first constituted nation upon earth. It is\nsaid of the patriarch Abraham, that he came from the city Ur of the\nChasdim. Whence had they their name? The learned Hyde will [473]answer,\nthat it was from Chesed, their ancestor. Who was Chesed? He was the fourth\nson of Nahor, who lived in Aram, the upper region of Mesopotamia. Is it\nsaid in history that he was the father of this people? There is no mention\nmade of it. Is it said that he was ever in Chaldea? No. Is there the least\nreason to think that he had any acquaintance with that country? We have no\ngrounds to suppose it. Is there any reason to think that this people,\nmentioned repeatedly as prior to him by ages, were in reality constituted\nafter him? None. What, then, has induced writers to suppose that he was the\nfather of this people? Because Chesed and Chasdim have a remote similitude\nin sound. And is this the whole? Absolutely all that is or can be alleged\nfor this notion. And as the Chasdim are mentioned some ages before the\nbirth of Chesed, some would have the passage to be introduced\nproleptically; others suppose it an interpolation, and would strike it out\nof the sacred text: so far does whim get the better of judgment, that even\nthe written word is not safe. The whole history of Chesed is this: About\nfifty years after the patriarch Abraham had left his brother Nahor at Haran\nin Aramea, he received intelligence that Nahor had in that interval been\nblessed with children. [474]_It was told Abraham, behold Milcah, she also\nhath borne children to thy brother Nahor; Huz, Buz, Kemuel, and Chesed:_ of\nthese Chesed was the fourth. There occurs not a word more concerning him.\n\nIt is moreover to be observed, that these etymologists differ greatly from\none another in their conceptions; so that an unexperienced reader knows not\nwhom to follow. Some deduce all from the Hebrew; others call in to their\nassistance the Arabic and the Coptic, or whatever tongue or dialect makes\nmost for their purpose. The author of the Universal History, speaking of\nthe Moabitish Idol Chemosh, tells us, [475]_that many make it come from the\nverb \u05de\u05e9\u05e9, mashash, to feel: but Dr. Hyde derives it from the Arabic,\nKham\u00fbsh, which signifies gnats, (though in the particular dialect of the\ntribe Hodail) supposing it to have been an astronomical talisman in the\nfigure of a gnat:--and Le Clerc, who takes this idol for the Sun, from\nComosha, a root, in the same tongue, signifying to be swift._ There is the\nsame variety of sentiment about Silenus, the companion of Bacchus.\n[476]Bochart derives his name from Silan, \u05e9\u05d9\u05dc\u05df, and supposes him to have\nbeen the same as Shiloh, the Messias. Sandford makes him to be Balaam, the\nfalse prophet. [477]Huetius maintains that he was assuredly Moses. It is\nnot uncommon to find even in the same writer great uncertainty: we have\nsometimes two, sometimes three, etymologies presented together of the same\nword: two out of the three must be groundless, and the third not a whit\nbetter: otherwise, the author would have given it the preference, and set\nthe other two aside. An example to this purpose we have in the etymology of\nRamesses, as it is explained in the [478]Hebrew Onomasticum. Ramesses,\ntonitruum vel exprobratio tine\u00e6; aut malum delens sive dissolvens; vel\ncontractionem dissolvens, aut confractus a tine\u00e2--civitas in extremis\nfinibus \u00c6gypti. A similar interpretation is given of Berodach, a king of\nBabylon. Berodach: creans contritionem, vel electio interitus, aut filius\ninteritus, vel vaporis tui; sive frumentum; vel puritas nubis, vel vaporis\ntui. Rex Babyloni\u00e6.\n\nIt must be acknowledged of Bochart, that the system upon which he has\nproceeded is the most plausible of any; and he has shewn infinite ingenuity\nand learning. He every where tries to support his etymologies by some\nhistory of the place concerning which he treats. But the misfortune is,\nthat the names of places which seem to be original, and of high antiquity,\nare too often deduced by him from circumstances of later date; from events\nin after ages. The histories to which he appeals were probably not known\nwhen the country, or island, received its name. He likewise allows himself\na great latitude in forming his derivations: for, to make his terms accord,\nhe has recourse, not only to the Phenician language, which he supposes to\nhave been a dialect of the Hebrew; but to the Arabian, Chaldaic, and\nSyriac, according as his occasions require. It happens to him often to make\nuse of a verb for a radix, which has many variations and different\nsignifications: but, at this rate, we may form a similitude between terms\nthe most dissimilar. For, take a word in any language, which admits of many\ninflexions and variations, and, after we have made it undergo all its\nevolutions, it will be hard if it does not in some degree approximate. But,\nto say the truth, he many times does not seem to arrive even at this: for,\nafter he has analysed the premises with great labour, we often find the\nsupposed resemblance too vague and remote to be admitted; and the whole is\neffected with a great strain and force upon history before he brings\nmatters to a seeming coincidence. The Cyclops are by the best writers\nplaced in Sicily, near Mount [479]\u00c6tna, in the country of the Leontini,\ncalled of old Xuthia; but Bochart removes them to the south-west point of\nthe island. This he supposes to have been called Lelub, \u039b\u03b9\u03bb\u03c5\u03b2\u03b1\u03b9\u03bf\u03bd, from\nbeing opposite to Libya; and, as the promontory was so named, it is, he\nthinks, probable that the sea below was styled Chec Lelub, or Sinus Lebub:\nand, as the Cyclops lived hereabouts, they were from hence denominated\nChec-lelub, and Chec-lub, out of which the Greeks formed [480]\u039a\u03c5\u03ba\u03bb\u03c9\u03c0\u03b5\u03c2. He\nderives the Siculi first from [481]seclul, perfection; and afterwards from\n\u05d0\u05e9\u05db\u05d5\u05dc, Escol, pronounced, according to the Syriac, Sigol, a bunch of\ngrapes. He deduces the Sicani from \u05e9\u05db\u05df, Sacan[482], near, because they were\nnear their next neighbours; in other words, on account of their being next\nto the P\u0153ni. Sicani, qui Siculorum P\u0153nis proximi. But, according to the\nbest accounts, the Sicani were the most antient people of any in these\nparts. They settled in Sicily before the foundation of Carthage; and could\nnot have been named from any such vicinity. In short, Bochart, in most of\nhis derivations, refers to circumstances too general; which might be\nadapted to one place as well as to another. He looks upon the names of\nplaces, and of people, rather as by-names, and chance appellations, than\noriginal marks of distinction; and supposes them to have been founded upon\nsome subsequent history. Whereas they were, most of them, original terms of\nhigh antiquity, imported and assumed by the people themselves, and not\nimposed by others.\n\nHow very casual and indeterminate the references were by which this learned\nman was induced to form his etymologies, let the reader judge from the\nsamples below. These were taken, for the most part, from his accounts of\nthe Grecian islands; not industriously picked out; but as they casually\npresented themselves upon turning over the book. He derives [483]Delos from\n\u05d3\u05d4\u05dc, Dahal timor. [484]Cynthus, from \u05d7\u05e0\u05d8, Chanat, in lucem edere.\n[485]Naxos, from nicsa, sacrificium; or else from nicsa, opes. [486]Gyarus,\nfrom acbar, softened to acuar, a mouse; for the island was once infested\nwith mice. [487]Pontus, in Asia Minor, from \u05d1\u05d8\u05e0\u05d0, botno, a pistachio nut.\n[488]Icaria, from icar, pastures: but he adds, tamen alia etymologia\noccurrit, quam huic pr\u00e6fero \u05d0\u05d9 \u05db\u05d5\u05e8\u05d9, Icaure, sive insula piscium.\n[489]Chalcis, in Eubea, from Chelca, divisio. [490]Seriphus, from resiph,\nand resipho, lapidibus stratum. [491]Patmos, from \u05d1\u05d8\u05de\u05d5\u05e1, batmos,\nterebinthus; for trees of this sort, he says, grew in the Cyclades. But\nPatmos was not one of the Cyclades: it was an Asiatic island, at a\nconsiderable distance. [492]Tenedos is deduced from Tin Edom, red earth:\nfor there were potters in the island, and the earth was probably red.\n[493]Cythnus, from katnuth, parvitas; or else from \u05d2\u05d5\u05d1\u05e0\u05d0, gubna, or guphno,\ncheese; because the next island was famous for that commodity: Ut ut enim\nCythnius caseus proprie non dicatur, qui e Cythno non est, tamen recept\u00e2\n\u03ba\u03b1\u03c4\u03b1\u03c7\u03c1\u03b7\u03c3\u03b5\u03b9 Cythnius dici potuit caseus a vicin\u00e2 Ceo. He supposes Egypt to\nhave been denominated from [494]Mazor, an artificial fortress; and the\nreason he gives, is, because it was naturally secure. Whatever may have\nbeen the purport of the term, Mizraim was a very antient and original name,\nand could have no reference to these after-considerations. The author of\nthe Onomasticum, therefore, differs from him, and has tried to mend the\nmatter. He allows that the people, and country, were denominated from\nMazor, but in a different acceptation: from Mazor, which signified, the\ndouble pressure of a mother on each side[495], pressionem matris geminam,\ni. e. ab utr\u00e2que parte. Upon which the learned Michaelis observes--[496]quo\netymo vix aliud veri dissimilius fingi potest.\n\nIn the theology of the Greeks are many antient terms, which learned men\nhave tried to analyse, and define. But they seem to have failed here too by\nproceeding upon those fallacious principles, of which I have above\ncomplained. In short, they seldom go deep enough in their inquiries; nor\nconsider the true character of the personage, which they would decypher. It\nis said of the God Vulcan, that he was the same as Tubalcain, mentioned\nGenesis. c. 4. v. 22: and it is a notion followed by many writers: and\namong others by Gale. [497]_First as to the name_ (says this learned man)\n_Vossius_, de Idolat. l. 1. c. 36, _shews us, that Vulcanus is the same as\nTubalcainus, only by a wonted, and easy mutation of B into V, and casting\naway a syllable_. And he afterwards affects to prove from Diodorus Siculus,\nthat the art and office of Vulcan exactly corresponded to the character of\nTubalcain, [498]_who was an instructor of every artificer in brass and\niron_. Upon the same principles Philo Biblius speaking of Chrusor, a person\nof great antiquity, who first built a ship, and navigated the seas; who\nalso first taught husbandry, and hunting, supposes him to have been Vulcan;\nbecause it is farther said of him, [499]that he first manufactured iron.\nFrom this partial resemblance to Vulcan or Hephastus, Bochart is induced to\nderive his name from \u05db\u05e8\u05e9 \u05d0\u05d5\u05e8, Chores Ur, an artificer in [500]fire. These\nlearned men do not consider, that though the name, to which they refer, be\nantient, and oriental, yet the character, and attributes, are comparatively\nmodern, having been introduced from another quarter. Vulcan the blacksmith,\nwho was the master of the Cyclops, and forged iron in Mount \u00c6tna, was a\ncharacter familiar to the Greeks, and Romans. But this Deity among the\nEgyptians, and Babylonians, had nothing similar to this description. They\nesteemed Vulcan as the chief of the Gods the same as the Sun: and his name\nis a sacred title, compounded of Baal-Cahen, Belus sanctus, vel Princeps;\nequivalent to Orus, or Osiris. If the name were of a different original,\nyet it would be idle to seek for an etymology founded on later conceptions,\nand deduced from properties not originally inherent in the personage.\nAccording to [501]Hermapion he was looked upon as the source of all\ndivinity, and in consequence of it the inscription upon the portal of the\ntemple at Heliopolis was \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u1ff3 \u03c4\u1ff3 \u0398\u03b5\u03c9\u03bd \u03a0\u03b1\u03c4\u03c1\u03b9. _To Vulcan the Father of\nthe Gods_. In short, they who first appropriated the name of Vulcan to\ntheir Deity, had no notion of his being an artificer in brass or iron: or\nan artificer in any degree. Hence we must be cautious in forming ideas of\nthe antient theology of nations from the current notions of the Greeks, and\nRomans; and more especially from the descriptions of their poets.\nPolytheism, originally vile, and unwarrantable, was rendered ten times more\nbase by coming through their hands. To instance in one particular: among\nall the d\u00e6mon herd what one is there of a form, and character, so odious,\nand contemptible as Priapus? an obscure ill-formed Deity, who was ridiculed\nand dishonoured by his very votaries. His hideous figure was made use of\nonly as a bugbear to frighten children; and to drive the birds from fruit\ntrees; with whose filth he was generally besmeared. Yet this contemptible\nGod, this scarecrow in a garden, was held in high repute at Lampsacus, and\nesteemed the same as [502]Dionusus. He was likewise by the Egyptians\nreverenced as the principal God; no other than the Chaldaic [503]Aur, the\nsame as Orus and Apis: whose rites were particularly solemn. It was from\nhence that he had his name: for Priapus of Greece is only a compound of\nPeor-Apis among the Egyptians. He was sometimes styled Peor singly; also\nBaal Peor; the same with whose rites the Israelites are so often\n[504]upbraided. His temples likewise are mentioned, which are styled Beth\nPeor. In short, this wretched divinity of the Romans was looked upon by\nothers as the soul of the world: the first principle, which brought all\nthings into light, and being. [505]\u03a0\u03c1\u03b9\u03b7\u03c0\u03bf\u03c2 \u1f41 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c2, \u03b7 \u1f41 \u03c0\u03c1\u03bf\u03b5\u03c3\u03c4\u03c9\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\n\u039b\u03bf\u03b3\u03bf\u03c2. The author of the Orphic hymns styles him [506]\u03a0\u03c1\u03c9\u03c4\u03bf\u03b3\u03bf\u03bd\u03bf\u03bd--\u03b3\u03b5\u03bd\u03b5\u03c3\u03b9\u03bd\n\u03bc\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd, \u03b8\u03bd\u03b7\u03c4\u03c9\u03bd \u03c4' \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd. _The first born of the world, from whom all\nthe immortals, and mortals were descended_. This is a character, which will\nhereafter be found to agree well with Dionusus. Phurnutus supposes Priapus\nto have been the same as Pan, the shepherd God: who was equally degraded,\nand misrepresented on one hand, and as highly reverenced on the other.\n[507]\u0399\u03c3\u03c9\u03c2 \u03b4' \u03b1\u03bd \u1f41\u03c5\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u1f41 \u03a0\u03c1\u03b9\u03b7\u03c0\u03bf\u03c2 \u03b5\u03b9\u03b7, \u03ba\u03b1\u03b8' \u1f41\u03bd \u03c0\u03c1\u03bf\u03b5\u03b9\u03c3\u03b9\u03bd \u03b5\u03b9\u03c2 \u03c6\u03c9\u03c2 \u03c4\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1\u00b7\n\u03c4\u03c9\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03c9\u03bd \u03b4' \u03b5\u03b9\u03c3\u03b9 \u0394\u03b1\u03b9\u03bc\u03bf\u03bd\u03c9\u03bd. _Probably Pan is no other than the God\nPriapus, by whose means all things were brought into light. They are both\nDeities of high [508]antiquity_. Yet the one was degraded to a filthy\nmonster; and of the other they made a scarecrow.\n\n       *       *       *       *       *\n\n\nDISSERTATION\n\nUPON THE\n\nHELLADIAN\n\nAND OTHER\n\nGRECIAN WRITERS.\n\n\u0395\u03bd\u03b8\u03b1 \u03c0\u03c5\u03bb\u03b1\u03b9 \u03bd\u03c5\u03ba\u03c4\u03bf\u03c2 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u03b7\u03bc\u03b1\u03c4\u03bf\u03c2, \u03b5\u03b9\u03c3\u03b9 \u03ba\u03b5\u03bb\u03b5\u03c5\u03b8\u03c9\u03bd.----PARMENIDES.\n\nIt may be proper to take some previous notice of those writers, to whose\nassistance we must particularly have recourse; and whose evidence may be\nmost depended upon, in disquisitions of this nature. All knowledge of\nGentile antiquity must be derived to us through the hands of the Grecians:\nand there is not of them a single writer, to whom we may not be indebted\nfor some advantage. The Helladians, however, from whom we might expect most\nlight, are to be admitted with the greatest caution. They were a bigotted\npeople, highly prejudiced in their own favour; and so devoted to idle\ntradition, that no arguments could wean them from their folly. Hence the\nsurest resources are from Greeks of other countries. Among the Poets,\nLycophron, Callimachus, and Apollonius Rhodius are principally to be\nesteemed. The last of these was a native of Egypt; and the other two lived\nthere, and have continual allusions to the antiquities of that country.\nHomer likewise abounds with a deal of mysterious lore, borrowed from the\nantient Amonian theology; with which his commentators have been often\nembarrassed. To these may be added such Greek writers of later date, who\nwere either not born in Hellas, or were not so deeply tinctured with the\nvanity of that country. Much light may be also obtained from those learned\nmen, by whom the Scholia were written, which are annexed to the works of\nthe Poets above-mentioned. Nonnus too, who wrote the Dionysiaca, is not to\nbe neglected. He was a native of Panopolis in Egypt, [509]\u0395\u03ba \u03c4\u03b7\u03c2 \u03a0\u03b1\u03bd\u03bf\u03c2 \u03c4\u03b7\u03c2\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03b3\u03b5\u03b3\u03b5\u03bd\u03b7\u03bc\u03b5\u03bd\u03bf\u03c2; and had opportunity of collecting many antient\ntraditions, and fragments of mysterious history, which never were known in\nGreece. To these may be added Porphyry, Proclus, and Jamblichus, who\nprofessedly treat of Egyptian learning. The Isis and Osiris of Plutarch may\nbe admitted with proper circumspection. It may be said, that the whole is\nstill an enigma: and I must confess that it is: but we receive it more\ncopiously exemplified; and more clearly defined; and it must necessarily be\nmore genuine, by being nearer the fountain head: so that by comparing, and\nadjusting the various parts, we are more likely to arrive at a solution of\nthe hidden purport. But the great resource of all is to be found among the\nlater antiquaries and historians. Many of these are writers of high rank;\nparticularly Diodorus, Strabo, and Pausanias, on the Gentile part: and of\nthe fathers, Theophilus, Tatianus Athenagoras, Clemens, Origenes, Eusebius,\nTheodoretus, Syncellus; and the compiler of the Fasti Siculi, otherwise\ncalled Chronicon Paschale. Most of these were either of Egypt or Asia. They\nhad a real taste for antiquity; and lived at a time when some insight could\nbe obtained: for till the Roman Empire was fully established, and every\nprovince in a state of tranquillity, little light could be procured from\nthose countries, whence the mythology of Greece was derived. The native\nHelladians were very limited in their knowledge. They had taken in the\ngross whatever was handed down by tradition; and assumed to themselves\nevery history, which was imported. They moreover held every nation but\ntheir own as barbarous; so that their insuperable vanity rendered it\nimpossible for them to make any great advances in historical knowledge. But\nthe writers whom I just now mentioned, either had not these prejudices; or\nlived at a time when they were greatly subsided. They condescended to quote\ninnumerable authors, and some of great antiquity; to whom the pride of\nGreece would never have appealed. I had once much talk upon this subject\nwith a learned friend, since lost to the world, who could ill brook that\nHerodotus, Thucydides, Xenophon, should be discarded for Clemens, Origen,\nor Eusebius; and that Lysias and Demosthenes should give way to Libanius\nand Aristides. The name of Tzetzes, or Eustathius, he could not bear. To\nall which I repeatedly made answer; that it was by no means my intention to\nset aside any of the writers, he mentioned: whose merits, as far as they\nextended, I held in great veneration. On the contrary, I should have\nrecourse to their assistance, as far as it would carry me: But I must at\nthe same time take upon me to weigh those merits; and see wherein they\nconsisted; and to what degree they were to be trusted. The Helladians were\nmuch to be admired for the smoothness of their periods, and a happy\ncollocation of their terms. They shewed a great propriety of diction; and a\nbeautiful arrangement of their ideas: and the whole was attended with a\nrhythm, and harmony, no where else to be found. But they were at the same\ntime under violent prejudices: and the subject matter of which they\ntreated, was in general so brief, and limited, that very little could be\nobtained from it towards the history of other countries, or a knowledge of\nantient times. Even in respect to their own affairs, whatever light had\nbeen derived to them, was so perverted, and came through so dim a medium,\nthat it is difficult to make use of it to any determinate and salutary\npurpose. Yet the beauty of their composition has been attended with\nwonderful [510]influence. Many have been so far captivated by this magic,\nas to give an implicit credence to all that has been transmitted; and to\nsacrifice their judgment to the pleasures of the fancy.\n\nIt may be said, that the writers, to whom I chiefly appeal, are, in great\nmeasure, dry and artless, without any grace and ornament to recommend them.\nThey were likewise posterior to the Helladians; consequently farther\nremoved from the times of which they treat. To the first objection I\nanswer, that the most dry and artless historians are, in general, the most\nauthentic. They who colour and embellish, have the least regard for the\ntruth. In respect to priority, it is a specious claim; but attended with no\nvalidity. When a gradual darkness has been overspreading the world, it\nrequires as much time to emerge from the cloud, as there passed when we\nwere sinking into it: so that they who come later may enjoy a greater\nportion of light, than those who preceded them by ages. Besides, it is to\nbe considered, that the writers, to whom I chiefly appeal, lived in parts\nof the world which gave them great advantages. The whole theology of Greece\nwas derived from the east. We cannot therefore but in reason suppose, that\nClemens of Alexandria, Eusebius of C\u00e6sarea, Tatianus of Assyria, Lucianus\nof Samosata, Cyril of Jerusalem, Porphyry of Syria, Proclus of Lycia, Philo\nof Biblus, Strabo of Amasa, Pausanias of Cappadocia, Eratosthenes of\nCyrene, must know more upon this subject than any native Helladian. The\nlike may be said of Diodorus, Josephus, Cedrenus, Syncellus, Zonaras,\nEustathius: and numberless more. These had the archives of antient\n[511]temples, to which they could apply: and had traditions more genuine\nthan ever reached Greece. And though they were posterior themselves, they\nappeal to authors far prior to any Helladians: and their works are crowded\nwith extracts from the most curious and the most antient [512]histories.\nSuch were the writings of Sanchoniathon, Berosus, Nicholaus Damascenus,\nMocus, Mnaseas, Hieronymus \u00c6gyptius, Apion, Manethon: from whom Abydenus,\nApollodorus, Asclepiades, Artapanus, Philastrius, borrowed largely. We are\nbeholden to Clemens[513], and Eusebius, for many evidences from writers,\nlong since lost; even Eustathius and Tzetzes have resources, which are now\nno more.\n\nIt must be after all confessed, that those, who preceded, had many\nopportunities of information, had they been willing to have been informed.\nIt is said, both of Pythagoras and Solon, that they resided for some time\nin Egypt: where the former was instructed by a Son-chen, or priest of the\nSun. But I could never hear of any great good that was the consequence of\nhis travels. Thus much is certain; that whatever knowledge he may have\npicked up in other parts, he got nothing from the Grecians. They, who\npretended most to wisdom, were the most destitute of the blessing.\n[514]\u0391\u03bb\u03bb\u03b1 \u03c0\u03b1\u03c1 \u03b1\u03bb\u03bb\u03bf\u03b9\u03c2 \u03c3\u03c5\u03bb\u03bb\u03b5\u03be\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2, \u03bc\u03bf\u03bd\u03bf\u03bd \u03c0\u03b1\u03c1\u03b1 \u03c4\u03c9\u03bd \u03c3\u03bf\u03c6\u03c9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u03b5\u03c7\u03b5\u03b9\u03bd\n\u03bf\u03c5\u03b4\u03b5\u03bd, \u03c0\u03b5\u03bd\u03b9\u1fb3 \u03c3\u03bf\u03c6\u03b9\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03c0\u03bf\u03c1\u03b9\u1fb3 \u03c3\u03c5\u03bd\u03bf\u03b9\u03ba\u03bf\u03c5\u03bd\u03c4\u03c9\u03bd. And as their theology was\nbefore very obscure, he drew over it a mysterious veil to make it tenfold\ndarker. The chief of the intelligence transmitted by Solon from Egypt\ncontained a satire upon his own country. He was told by an antient\n[515]priest, that the Grecians were children in science: that they were\nutterly ignorant of the mythology of other nations; and did not understand\ntheir own. Eudoxus likewise and Plato were in Egypt; and are said to have\nresided there some time: yet very few things of moment have been\ntransmitted by them. Plato had great opportunities of rectifying the\nhistory and mythology of Greece: but after all his advantages he is accused\nof trifling shamefully, and addicting himself to fable. [516]\u03a0\u03bb\u03b1\u03c4\u03c9\u03bd \u03b4\u03b5, \u1f41\n\u03b4\u03bf\u03ba\u03c9\u03bd \u03c4\u03c9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u03c3\u03bf\u03c6\u03c9\u03c4\u03b1\u03c4\u03bf\u03c2 \u03b3\u03b5\u03b3\u03b5\u03bd\u03b7\u03c3\u03b8\u03b1\u03b9, \u03b5\u03b9\u03c2 \u03c0\u03bf\u03c3\u03b7\u03bd \u03c6\u03bb\u03c5\u03b1\u03c1\u03b9\u03b1\u03bd \u03b5\u03c7\u03c9\u03c1\u03b7\u03c3\u03b5\u03bd. Yet\nall the rites of the Helladians, as well as their Gods and Heroes, were\nimported from the [517]east: and chiefly from [518]Egypt, though they were\nunwilling to allow it. Length of time had greatly impaired their true\nhistory; and their prejudices would not suffer them to retrieve it. I\nshould therefore think it by no means improper to premise a short account\nof this wonderful people, in order to shew whence this obscurity arose;\nwhich at last prevailed so far, that they, in great measure, lost sight of\ntheir origin, and were involved in mystery and fable.\n\nThe first inhabitants of the country, called afterwards Hellas, were the\nsons of Javan; who seem to have degenerated very early, and to have become\ntruly barbarous. Hence the best historians of Greece confess, that their\nancestors were not the first inhabitants; but that it was before their\narrival in the possession of a people, whom they style [519]\u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9, or\nBarbarians. The Helladians were colonies of another family: and introduced\nthemselves somewhat later. They were of the race which I term Amonian; and\ncame from Egypt and Syria: but originally from Babylonia. They came under\nvarious titles, all taken from the religion, which they professed. Of these\ntitles I shall have occasion to treat at large; and of the imaginary\nleaders, by whom they were supposed to have been conducted.\n\nAs soon as the Amonians were settled, and incorporated with the natives, a\nlong interval of darkness ensued. The very union produced a new language:\nat least the antient Amonian became by degrees so modified, and changed,\nthat the terms of science, and worship, were no longer understood. Hence\nthe titles of their Gods were misapplied: and the whole of their theology\ngrew more and more corrupted; so that very few traces of the original were\nto be discovered. In short, almost every term was misconstrued, and abused.\nThis[520] \u00e6ra of darkness was of long duration: at last the Asiatic Greeks\nbegan to bestir themselves. They had a greater correspondence than the\nHelladians: and they were led to exert their talents from examples in\nSyria, Egypt, and other countries. The specimens, which they exhibited of\ntheir genius were amazing: and have been justly esteemed a standard for\nelegance and nature. The Athenians were greatly affected with these\nexamples. They awoke, as it were, out of a long and deep sleep; and, as if\nthey had been in the training of science for ages, their first efforts\nbordered upon perfection. In the space of a century, out of one little\nconfined district, were produced a group of worthies, who at all times have\nbeen the wonder of the world: so that we may apply to the nation in general\nwhat was spoken of the school of a philosopher: cujus ex ludo, tanquam ex\nEquo Trojano, meri Principes exierunt. But this happy display of parts did\nnot remedy the evil of which I have complained. They did not retrieve any\nlost annals, nor were any efforts made to dispel the cloud in which they\nwere involved. There had been, as I have represented, a long interval;\nduring which there must have happened great occurrences: but few of them\nhad been transmitted to posterity; and those handed down by tradition, and\nmixed with inconsistency and fable. It is said that letters were brought\ninto Greece very early, by [521]Cadmus. Let us for a while grant it; and\ninquire what was the progress. They had the use of them so far as to put an\ninscription on the pediment of a temple, or upon a pillar; or to scrawl a\nman's name upon a tile or an oyster-shell, when they wanted to banish or\npoison him. Such scanty knowledge, and so base materials, go but a little\nway towards science. What history was there of Corinth, or of Sparta? What\nannals were there of Argos, or Messena; of Elis, or the cities of Achaia?\nNone: not even of [522]Athens. There are not the least grounds to surmise\nthat any single record existed. The names of the Olympic victors from\nCor\u0153bus, and of the priestesses of Argos, were the principal memorials to\nwhich they pretended: but how little knowledge could be obtained from\nhence! The laws of Draco, in the thirty-ninth Olympiad, were certainly the\nmost antient writing to which we can securely appeal. When the Grecians\nbegan afterwards to bestir themselves, and to look back upon what had\npassed, they collected whatever accounts could be [523]obtained. They tried\nalso to separate and arrange them, to the best of their abilities, and to\nmake the various parts of their history correspond. They had still some\ngood materials to proceed upon, had they thoroughly understood them; but\nherein was a great failure. Among the various traditions handed down, they\ndid not consider which really related to their country, and which had been\nintroduced from other[524] parts. Indeed they did not chuse to distinguish,\nbut adopted all for their own; taking the merit of every antient\ntransaction to themselves. No people had a greater love for science, nor\ndisplayed a more refined taste in composition. Their study was ever to\nplease, and to raise admiration. Hence they always aimed at the marvellous,\nwhich they dressed up in a most winning manner: at the same time they\nbetrayed a seeming veneration for antiquity. But their judgment was\nperverted, and this veneration attended with little regard for the truth.\n[525]They had a high opinion of themselves, and of their country in\ngeneral: and, being persuaded that they sprang from the ground on which\nthey stood, and that the Arcadians were older than the moon, they rested\nsatisfied with this, and looked no farther. In short, they had no love for\nany thing genuine, no desire to be instructed. Their history could not be\nreformed but by an acknowledgment which their pride would not suffer them\nto make. They therefore devoted themselves to an idle mythology: and there\nwas nothing so contradictory and absurd but was greedily admitted, if\nsanctified by tradition. Even when the truth glared in their very faces,\nthey turned from the light, and would not be undeceived. Those who, like\nEuemerus and Ephorus, had the courage to dissent from their legends, were\ndeemed atheists and apostates, and treated accordingly. Plutarch more than\nonce insists that it is expedient to veil the truth, and to dress it up in\n[526]allegory. They went so far as to deem inquiry a [527]crime, and thus\nprecluded the only means by which the truth could be obtained.\n\nNor did these prejudices appear only in respect to their own rites and\ntheology, and the history of their own nation: the accounts which they gave\nof other countries were always tinctured with this predominant vanity. An\nidle zeal made them attribute to their forefathers the merit of many great\nperformances to which they were utterly strangers: and supposed them to\nhave founded cities in various parts of the world where the name of Greece\ncould not have been known; cities which were in being before Greece was a\nstate. Wherever they got footing, or even a transient acquaintance, they in\ntheir descriptions accommodated every thing to their own preconceptions;\nand expressed all terms according to their own mode of writing and\npronunciation, that appearances might be in their favour. To this were\nadded a thousand silly stories to support their pretended claim. They would\npersuade us that Jason of Greece founded the empire of the Medes; as\nPerseus, of the same country, did that of the Persians. Armenus, a\ncompanion of Jason, was the reputed father of the Armenians. They gave out\nthat Tarsus, one of the most antient cities in the world, was built by\npeople from [528]Argos; and that Pelusium of Egypt had a name of Grecian\n[529]original. They, too, built Sais, in the same [530]country: and the\ncity of the Sun, styled Heliopolis, owed its origin to an [531]Athenian.\nThey were so weak as to think that the city Canobus had its name from a\npilot of Menelaus, and that even Memphis was built by Epaphos of\n[532]Argos. There surely was never any nation so incurious and indifferent\nabout truth. Hence have arisen those contradictions and inconsistences with\nwhich their history is [533]embarrassed.\n\nIt may appear ungracious, and I am sure it is far from a pleasing task to\npoint out blemishes in a people of so refined a turn as the Grecians, whose\ningenuity and elegance have been admired for ages. Nor would I engage in a\ndisplay of this kind, were it not necessary to shew their prejudices and\nmistakes, in order to remedy their failures. On our part we have been too\nmuch accustomed to take in the gross with little or no examination,\nwhatever they have been pleased to transmit: and there is no method of\ndiscovering the truth but by shewing wherein they failed, and pointing out\nthe mode of error, the line of deviation. By unravelling the clue, we may\nbe at last led to see things in their original state, and to reduce their\nmythology to order. That my censures are not groundless, nor carried to an\nundue degree of severity, may be proved from the like accusations from some\nof their best writers; who accuse them both of ignorance and forgery.\n[534]Hecat\u00e6us, of Miletus, acknowledges, _that the traditions of the Greeks\nwere as ridiculous as they were numerous_: [535]and Philo confesses _that\nhe could obtain little intelligence from that quarter: that the Grecians\nhad brought a mist upon learning, so that it was impossible to discover the\ntruth: he therefore applied to people of other countries for information,\nfrom whom only it could be obtained_. Plato[536] owned _that the most\ngenuine helps to philosophy were borrowed from those who by the Greeks were\nstyled barbarous_: and [537]Jamblichus gives the true reason for the\npreference. _The Helladians_, says this writer, _are ever wavering and\nunsettled in their principles, and are carried about by the least impulse.\nThey want steadiness; and if they obtain any salutary knowledge, they\ncannot retain it; nay, they quit it with a kind of eagerness; and, whatever\nthey do admit, they new mould and fashion, according to some novel and\nuncertain mode of reasoning. But people of other countries are more\ndeterminate in their principles, and abide more uniformly by the very terms\nwhich they have traditionally received._ They are represented in the same\nlight by Theophilus: [538]he says, _that they wrote merely for empty\npraise, and were so blinded with vanity, that they neither discovered the\ntruth theirselves, nor encouraged others to pursue it_. Hence Tatianus\nsays, with great truth, [539]_that the writers of other countries were\nstrangers to that vanity with which the Grecians were infected: that they\nwere more simple and uniform, and did not encourage themselves in an\naffected variety of notions_.\n\nIn respect to foreign history, and geographical knowledge, the Greeks, in\ngeneral, were very ignorant: and the writers, who, in the time of the Roman\nEmpire, began to make more accurate inquiries, met with insuperable\ndifficulties from the mistakes of those who had preceded. I know no censure\nmore severe and just than that which Strabo has passed upon the historians\nand geographers of Greece, and of its writers in general. In speaking of\nthe Asiatic nations, he assures us, that there never had been any account\ntransmitted of them upon which we can depend. [540]_Some of these nations_,\nsays this judicious writer, _the Grecians have called Sac\u00e6, and others\nMassaget\u00e6, without having the least light to determine them. And though\nthey have pretended to give a history of Cyrus, and his particular wars\nwith those who were called Massaget\u00e6, yet nothing precise and satisfactory\ncould ever be obtained; not even in respect to the war. There is the same\nuncertainty in respect to the antient history of the Persians, as well as\nto that of the Medes and Syrians. We can meet with little that can be\ndeemed authentic, on account of the weakness of those who wrote, and their\nuniform love of fable. For, finding that writers, who professedly dealt in\nfiction without any pretensions to the truth, were regarded, they thought\nthat they should make their writings equally acceptable, if in the system\nof their history they were to introduce circumstances, which they had\nneither seen nor heard, nor received upon the authority of another person;\nproceeding merely upon this principle, that they should be most likely to\nplease people's fancy by having recourse to what was marvellous and new. On\nthis account we may more safely trust to Hesiod and Homer, when they\npresent us with a list of Demigods and Heroes, and even to the tragic\npoets, than to Ctesias, Herodotus, and Hellanicus, and writers of that\nclass. Even the generality of historians, who wrote about Alexander, are\nnot safely to be trusted: for they speak with great confidence, relying\nupon the glory of the monarch, whom they celebrate; and to the remoteness\nof the countries, in which he was engaged; even at the extremities of Asia;\nat a great distance from us and our concerns. This renders them very\nsecure. For what is referred to a distance is difficult to be confuted_. In\nanother place, speaking of India, he says, that it was very difficult to\narrive at the truth: _for the [541]writers, who must necessarily be\nappealed to, were in continual opposition, and contradicted one another.\nAnd how_, says Strabo, _could it be otherwise? for if they erred so\nshamefully when they had ocular proof, how could they speak with certainty,\nwhere they were led by hearsay?_ In another place[542] he excuses the\nmistakes of the antient poets, saying, that we must not wonder if they\nsometimes deviated from the truth, when people in ages more enlightened\nwere so ignorant, and so devoted to every thing marvellous and incredible.\nHe had above given the poets even the preference to other writers: but\nherein his zeal transported him too far. The first writers were the poets;\nand the mischief began from them. They first infected tradition; and mixed\nit with allegory and fable. Of this Athenagoras accuses them very justly;\nand says, [543]_that the greatest abuses of true knowledge came from them.\nI insist_, says this learned father, _that we owe to Orpheus, Homer, and\nHesiod, the fictitious names and genealogies of the Pagan D\u00e6mons, whom they\nare pleased to style Gods: and I can produce Herodotus for a witness to\nwhat I assert. He informs us, that Homer and Hesiod were about four hundred\nyears prior to himself; and not more. These, says he, were the persons who\nfirst framed the theogony of the Greeks; and gave appellations to their\nDeities; and distinguished them according to their several ranks and\ndepartments. They at the same time described them under different\nappearances: for till their time there was not in Greece any representation\nof the Gods, either in sculpture or painting; not any specimen of the\nstatuary's art exhibited: no such substitutes were in those times thought\nof._\n\nThe antient history and mythology of Greece was partly transmitted by the\ncommon traditions of the natives: and partly preserved in those original\nDoric hymns, which were universally sung in their Prutaneia and temples.\nThese were in the antient Amonian language; and said to have been\nintroduced by [544]Pagasus, Agyieus, and Olen. This last some represent as\na Lycian, others as an Hyperborean: and by many he was esteemed an\nEgyptian. They were chanted by the Purcones, or priests of the Sun: and by\nthe female, Hierophants: of whom the chief upon record were [545]Pha\u00ebnnis,\n[546]Ph\u00e6mono\u00eb, and B\u00e6o. The last of these mentions Olen, as the inventor of\nverse, and the most antient priest of Ph\u0153bus.\n\n  [547]\u03a9\u03bb\u03b7\u03bd \u03b4' \u1f41\u03c2 \u03b3\u03b5\u03bd\u03b5\u03c4\u03bf \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03a6\u03bf\u03b9\u03b2\u03bf\u03b9\u03bf \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03c2,\n  \u03a0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b4' \u03b1\u03c1\u03c7\u03b1\u03b9\u03c9\u03bd \u03b5\u03c0\u03b5\u03c9\u03bd \u03c4\u03b5\u03c7\u03bd\u03c9\u03c3\u03b1\u03c4' \u03b1\u03bf\u03b9\u03b4\u03b1\u03bd.\n\nThese hymns grew, by length of time, obsolete; and scarce intelligible.\nThey were, however, translated, or rather imitated, by Pamphos, Rhianus,\nPhemius, Homer, Bion Proconnesius, Onomacritus, and others. Many of the\nsacred terms could not be understood, nor interpreted; they were however\n[548]retained with great reverence: and many which they did attempt to\ndecipher, were misconstrued and misapplied. Upon this basis was the\ntheology of Greece founded: from hence were the names of Gods taken: and\nvarious departments attributed to the several Deities. Every poet had\nsomething different in his theogony: and every variety, however\ninconsistent, was admitted by the Greeks without the least hesitation:\n[549]\u03a6\u03c5\u03c3\u03b5\u03b9 \u03b3\u03b1\u03c1 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03bd\u03b5\u03bf\u03c4\u03c1\u03bf\u03c0\u03bf\u03b9--\u1f19\u03bb\u03bb\u03b7\u03c3\u03b9\u03bd \u03b1\u03c4\u03b1\u03bb\u03b1\u03b9\u03c0\u03c9\u03c1\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03c2 \u03b6\u03b7\u03c4\u03b7\u03c3\u03b9\u03c2.\n_The Grecians_, says Jamblichus, _are naturally led by novelty: The\ninvestigation of truth is too fatiguing for a Grecian_. From these antient\nhymns and misconstrued terms [550]Pherecydes of Syrus planned his history\nof the Gods: which, there is reason to think, was the source of much error.\n\nSuch were the principles which gave birth to the mythology of the Grecians;\nfrom whence their antient history was in great measure derived. As their\ntraditions were obsolete, and filled with extraneous matter, it rendered it\nimpossible for them to arrange properly the principal events of their\ncountry. They did not separate and distinguish; but often took to\nthemselves the merit of transactions, which were of a prior date, and of\nanother clime. These they adopted, and made their own. Hence, when they\ncame to digest their history, it was all confused: and they were\nembarrassed with numberless contradictions, and absurdities, which it was\nimpossible to [551]remedy. For their vanity, as I have shewn, would not\nsuffer them to rectify their mistakes by the authority of more antient and\nmore learned nations. It is well observed by Tatianus [552]Assyrius, _that\nwhere the history of times past has not been duly adjusted, it is\nimpossible to arrive at the truth: and there has been no greater cause of\nerror in writing, than the endeavouring to adopt what is groundless and\ninconsistent._ Sir Isaac Newton somewhere lays it down for a rule, never to\nadmit for history what is antecedent to letters. For traditionary truths\ncannot be long preserved without some change in themselves, and some\naddition of foreign circumstances. This accretion will be in every age\nenlarged; till there will at last remain some few outlines only of the\noriginal occurrence. It has been maintained by many, that the Grecians had\nletters very early: but it will appear upon inquiry to have been a\ngroundless notion. Those of the antients, who considered the matter more\ncarefully, have made no scruple to set aside their [553]pretensions.\nJosephus in particular takes notice of their early claim; but cannot allow\nit: [554]_They_, says this learned historian, _who would carry the\nintroduction of letters among the Greeks the highest, very gravely tell us,\nthat they were brought over by the Phenicians, and Cadmus. Yet, after all,\nthey cannot produce a single specimen either from their sacred writings, or\nfrom their popular records, which savours of that antiquity_. Theophilus\ntakes notice of these difficulties; and shews that all the obscurity, with\nwhich the history of Hellas is clouded, arose from this deficiency of\nletters. He complains, _that the [555]Hellenes had lost sight of the truth;\nand could not recollect any genuine history. The reason of this is obvious:\nfor they came late to the knowledge of letters in comparison of other\nnations. This they confess, by attributing the invention of them to people\nprior to themselves; either to the Chaldeans, or the Egyptians: or else to\nthe Phenicians. Another cause of failure, which relates to their theology,\nand still greatly prevails, is owing to their not making a proper\ndisquisition about the true object of worship: but amusing themselves with\nidle, and unprofitable speculations_.\n\nNotwithstanding this deficiency, they pretended to give a list of Argive\nprinces, of which twenty preceded the war of [556]Troy. But what is more\nextraordinary, they boasted of a series of twenty-six Kings at Sicyon,\ncomprehending a space of one thousand years, all which kings were before\nthe time of [557]Theseus and the Argonauts. Among those, who have given the\nlist of the Argive kings, is [558]Tatianus Assyrius, who advises every\nperson of sense, when he meets with these high pretensions, to consider\nattentively, _that there was not a single voucher, not even a tradition of\nany record, to authenticate these histories: for even Cadmus was many ages\nafter_. It is certain, that the Helladians had no tendency to learning,\ntill they were awakened by the Asiatic Greeks: and it was even then some\ntime before letters were in general use; or any histories, or even records\nattempted. For if letters had been current, and the materials for writing\nobvious, and in common use, how comes it that we have not one specimen\nolder than the reign of Cyrus? And how is it possible, if the Grecians had\nany records, that they should be so ignorant about some of their most\nfamous men? Of Homer how little is known! and of what is transmitted, how\nlittle, upon which we may depend! Seven places in Greece contend for his\nbirth: while many doubt whether he was of Grecian original. It is said of\nPythagoras, [559]that according to Hippobotrus he was of Samos: but\nAristoxenus, who wrote his life, as well as Aristarchus, and Theopompus,\nmakes him a Tyrrhenian. According to Neanthes he was of Syria, or else a\nnative of Tyre. In like manner Thales was said by Herodotus, Leander, and\nDuris, to have been a Phenician: but he was by others referred to Miletus\nin Ionia. It is reported of Pythagoras, that he visited Egypt in the time\nof Cambyses. From thence he betook himself to Croton in Italy: where he is\nsupposed to have resided till the last year of the seventieth Olympiad:\nconsequently he could not be above thirty or forty years prior to the birth\nof \u00c6schylus and Pindar. What credit can we give to people for histories\nmany ages backward; who were so ignorant in matters of importance, which\nhappened in the days of their fathers? The like difficulties occur about\nPherecydes Syrius; whom Suidas styles Babylonius: neither the time, when he\nlived, nor the place of his birth, have been ever satisfactorily proved.\nTill Eudoxus had been in Egypt the Grecians did not know the space of which\nthe true year consisted. [560]\u0391\u03bb\u03bb' \u03b7\u03b3\u03bd\u03bf\u03b5\u03b9\u03c4\u03bf \u03c4\u03b5\u03c9\u03c2 \u1f41 \u03b5\u03bd\u03b9\u03b1\u03c5\u03c4\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03b9\u03c2\n\u1f19\u03bb\u03bb\u03b7\u03c3\u03b9\u03bd, \u1f61\u03c2 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b1 \u03c0\u03bb\u03b5\u03b9\u03c9.\n\nAnother reason may be given for the obscurity in the Grecian history, even\nwhen letters had been introduced among them. They had a childish antipathy\nto every foreign language: and were equally prejudiced in favour of their\nown. This has passed unnoticed; yet was attended with the most fatal\nconsequences. They were misled by the too great delicacy of their ear; and\ncould not bear any term which appeared to them barbarous and uncouth. On\nthis account they either rejected foreign [561]appellations; or so modelled\nand changed them, that they became, in sound and meaning, essentially\ndifferent. And as they were attached to their own country, and its customs,\nthey presumed that every thing was to be looked for among themselves. They\ndid not consider, that the titles of their Gods, the names of cities, and\ntheir terms of worship, were imported: that their ancient hymns were grown\nobsolete: and that time had wrought a great change. They explained every\nthing by the language in use, without the least retrospect or allowance:\nand all names and titles from other countries were liable to the same rule.\nIf the name were dissonant, and disagreeable to their ear, it was rejected\nas barbarous: but if it were at all similar in sound to any word in their\nlanguage, they changed it to that word; though the name were of Syriac\noriginal; or introduced from Egypt, or Babylonia. The purport of the term\nwas by these means changed: and the history, which depended upon it, either\nperverted or effaced. When the title Melech, which signified a King, was\nrendered \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03bf\u03c2 and \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, _sweet and gentle_, it referred to an idea\nquite different from the original. But this gave them no concern: they\nstill blindly pursued their purpose. Some legend was immediately invented\nin consequence of this misprision, some story about bees and honey, and the\nmistake was rendered in some degree plausible. This is a circumstance of\nmuch consequence; and deserves our attention greatly. I shall have occasion\nto speak of it repeatedly; and to lay before the reader some entire\ntreatises upon the subject. For this failure is of such a nature, as, when\ndetected. and fairly explained, will lead us to the solution of many dark\nand enigmatical histories, with which the mythology of Greece abounds. The\nonly author, who seems to have taken any notice of this unhappy turn in the\nGrecians, is Philo Biblius. [562]He speaks of it as a circumstance of very\nbad consequence, and says, that it was the chief cause of error and\nobscurity: hence, when he met in Sanchoniathon with antient names, he did\nnot indulge himself in whimsical solutions; but gave the true meaning,\nwhich was the result of some event or quality whence the name was imposed.\nThis being a secret to the Greeks, they always took things in a wrong\nacceptation; being misled by a twofold sense of the terms which occurred to\nthem: one was the genuine and original meaning, which was retained in the\nlanguage whence they were taken: the other was a forced sense, which the\nGreeks unnaturally deduced from their own language, though there was no\nrelation between them. The same term in different languages conveyed\ndifferent and opposite ideas: and as they attended only to the meaning in\ntheir own tongue, they were constantly [563]mistaken.\n\nIt may appear strange to make use of the mistakes of any people for a\nfoundation to build upon: yet through these failures my system will be in\nsome degree supported: at least from a detection of these errors, I hope to\nobtain much light. For, as the Grecian writers have preserved a kind of\nuniformity in their mistakes, and there appears plainly a rule and method\nof deviation, it will be very possible, when this method is well known, to\ndecypher what is covertly alluded to; and by these means arrive at the\ntruth. If the openings in the wood or labyrinth are only as chance\nallotted, we may be for ever bewildered: but if they are made with design,\nand some method be discernible, this circumstance, if attended to, will\nserve for a clue, and lead us through the maze. If we once know that what\nthe Greeks, in their mythology, styled a wolf, was the Sun; that by a dog\nwas meant a prince, or Deity; that by bees was signified an order of\npriests; these terms, however misapplied, can no more mislead us in\nwriting, than their resemblances in sculpture would a native of Egypt, if\nthey were used for emblems on stone.\n\nThus much I have been obliged to premise: as our knowledge must come\nthrough the hands of the [564]Grecians. I am sensible, that many learned\nmen have had recourse to other means for information: but I have never seen\nany specimens which have afforded much light. Those, to which I have been\nwitness, have rather dazzled than illustrated; and bewildered instead of\nconducting to the truth. Among the Greeks is contained a great treasure of\nknowledge. It is a rich mine; which as yet has not been worked far beneath\nthe surface. The ore lies deep, and cannot be obtained without much\nindustry and labour. The Helladians had the best opportunities to have\nafforded us information about the antiquities of their country: of their\nnegligence, and of their mistakes I have spoken; yet with a proper clue\nthey may still be read to great advantage. To say the truth, there is\nscarce an author of them all, from whom some good may not be derived.\n\nWhat has been wanting in the natives of Greece, has been greatly supplied\nby writers of that nation from other countries, who lived in after-times.\nOf these the principal have been mentioned; and many others might be added,\nwho were men of integrity and learning. They were fond of knowledge, and\nobtained a deep insight into antiquity: and, what is of the greatest\nconsequence, they were attached to the truth. They may sometimes have been\nmistaken in their judgment: they may also have been deceived: but still\ntruth was the scope at which they aimed. They have accordingly transmitted\nto us many valuable remains, which, but for them, had been buried in\noblivion. There are likewise many pagan authors, to whom we are greatly\nindebted; but especially to Strabo and Pausanias; who in their different\ndepartments have afforded wonderful light. Nor must we omit Josephus of\nJudea; whose treatise against Apion must be esteemed of inestimable value:\nindeed, all his writings are of consequence, if read with a proper\nallowance.\n\nI have mentioned, that it is my purpose to give a history of the first\nages; and to shew the origin of many nations, whose descent has been\nmistaken; or else totally unknown. I shall speak particularly of one great\nfamily, which diffused itself over many parts of the earth; from whom the\nrites and mysteries, and almost the whole science of the Gentile world,\nwere borrowed. But as I venture in an unbeaten track, and in a waste, which\nhas been little frequented; I shall first take upon me to treat of things\nnear at hand, before I advance to remoter discoveries. I shall therefore\nspeak of those rites and customs, and of the nations, where they prevailed;\nas I shall by these means be led insensibly to the discovery of the people,\nfrom whom they were derived. By a similarity of customs, as well as by the\nsame religious terms, observable in different countries, it will be easy to\nshew a relation, which subsisted between such people, however widely\ndispersed. They will be found to have been colonies of the same family; and\nto have come ultimately from the same place. As my course will be in great\nmeasure an uphill labour, I shall proceed in the manner which I have\nmentioned; continually enlarging my prospect, till I arrive at the point I\naim at.\n\nIt may be proper to mention to the reader that the following treatises were\nnot written in the order in which they now stand; but just as the\nsubject-matter presented itself before me. As many, which were first\ncomposed, will occur last, I have been forced to anticipate some of the\narguments, as well as quotations, which they contained, according as I\nfound it expedient. Hence there will be some few instances of repetition,\nwhich however I hope will not give any great disgust: as what is repeated,\nwas so interwoven in the argument, that I could not well disengage it from\nthe text, where it occurs a second time.\n\nThere will also be found some instances, where I differ from myself, and go\ncontrary to positions in a former treatise. These are very few, and of no\ngreat moment; being such as would probably escape the reader's notice. But\nI think it more ingenuous, and indeed my strict duty, to own my mistakes,\nand point them out, rather than to pass them over in silence, or idly to\ndefend them.\n\n       *       *       *       *       *\n\n\nSOME NECESSARY\n\nRULES AND OBSERVATIONS\n\nIN RESPECT TO\n\nETYMOLOGICAL INQUIRIES;\n\nAND FOR\n\nTHE BETTER UNDERSTANDING THE MYTHOLOGY\nOF GREECE.\n\nWe must never deduce the etymology of an Egyptian or oriental term from the\nGreek language. Eustathius well observes, \u0395\u03b9 \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03bd \u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1 \u03bf\u03c5 \u03c7\u03c1\u03b7\n\u03b6\u03b7\u03c4\u03b5\u03b9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03ba\u03b7\u03bd \u03b5\u03c4\u03c5\u03bc\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1\u03bd \u03b1\u03c5\u03c4\u03bf\u03c5.\n\nWe should recur to the Doric manner of expression, as being nearest to the\noriginal.\n\nThe Greeks adopted all foreign history: and supposed it to have been of\ntheir own country.\n\nThey mistook temples for Deities, and places for persons.\n\nThey changed every foreign term to something similar in their own language;\nto something similar in sound, however remote in meaning; being led solely\nby the ear.\n\nThey constantly mistook titles for names; and from these titles multiplied\ntheir Deities and Heroes.\n\nAll terms of relation between the Deities to be disregarded.\n\nAs the Grecians were mistaken, it is worth our while to observe the mode of\nerror and uniformity of mistake. By attending to this, we may bring things\nback to their primitive state, and descry in antient terms the original\nmeaning.\n\nWe must have regard to the oblique cases, especially in nouns\nimparasyllabic, when we have an antient term transmitted to us either from\nthe Greeks or Romans. The nominative, in both languages, is often abridged;\nso that, from the genitive of the word, or from the possessive, the\noriginal term is to be deduced. This will be found to obtain even in common\nnames. From veteris we have veter for the true term; from sanguinis we have\nsanguen: and that this is right we may prove from Ennius, who says:\n\n  [565]O! pater, O! genitor, O! sanguen diis oriundum.\n\n  [566]Cum veter occubuit Priamus sub marte Pelasgo.\n\nSo mentis, and not mens, was the true nominative to mentis, menti, mentem;\nas we may learn from the same author:\n\n  [567]Istic est de sole sumptus ignis, isque mentis est.\n\nIn like manner Plebes was the nominative to Plebi and Plebem.\n\n  Deficit alma Ceres, nec plebes pane potitur.\n                  Lucilius.\n\nAll the common departments of the Deities are to be set aside, as\ninconsistent and idle. Pollux will be found a judge; Ceres, a law-giver;\nBacchus, the God of the year; Neptune, a physician; and \u00c6sculapius, the God\nof thunder: and this not merely from the poets; but from the best\nmythologists of the Grecians, from those who wrote professedly upon the\nsubject.\n\nI have observed before, that the Grecians in foreign words often changed\nthe Nu final to Sigma. For Keren, they wrote \u039a\u03b5\u03c1\u03b1\u03c2; for Cohen, \u039a\u03c9\u03b7\u03c2; for\nAthon, \u0391\u03b8\u03c9\u03c2; for Boun, \u0392\u03bf\u03c5\u03c2; for Sain, \u03a3\u03b1\u03ca\u03c2.\n\nPeople, of old, were styled the children of the God whom they worshipped:\nhence they were, at last, thought to have been his real offspring; and he\nwas looked up to as the true parent. On the contrary, Priests were\nrepresented as foster-fathers to the Deity before whom they ministered; and\nPriestesses were styled \u03c4\u03b9\u03b8\u03b7\u03bd\u03b1\u03b9, or nurses.\n\nColonies always went out under the patronage and title of some Deity. This\nconducting-God was in after-times supposed to have been the real leader.\n\nSometimes the whole merit of a transaction was imputed to this Deity\nsolely; who was represented under the character of Perseus, Dionusus, or\nHercules. Hence, instead of one person, we must put a people; and the\nhistory will be found consonant to the truth.\n\nAs the Grecians made themselves principals in many great occurrences which\nwere of another country, we must look abroad for the original, both of\ntheir rites and mythology; and apply to the nations from whence they were\nderived. Their original history was foreign, and ingrafted upon the history\nof the country where they settled. This is of great consequence, and\nrepeatedly to be considered.\n\nOne great mistake frequently prevails among people who deal in these\nresearches, which must be carefully avoided. We should never make use of a\nlanguage which is modern, or comparatively modern, to deduce the etymology\nof antient and primitive terms. Pezron applies to the modern Teutonic,\nwhich he styles the Celtic, and says, was the language of Jupiter. But who\nwas Jupiter, and what has the modern Celtic to do with the history of Egypt\nor Chaldea? There was an interval of two thousand years between the times\nof which he treats and any history of the Celt\u00e6: and there is still an\ninterval, not very much inferior to the former, before we arrive at the \u00e6ra\nof the language to which he applies.\n\nIt has been the custom of those writers, who have been versed in the\nOriental languages, to deduce their etymologies from roots; which are often\nsome portion of a verb. But the names of places and of persons are\ngenerally an assemblage of qualities and titles; such as I have exhibited\nin the treatise above; and I believe were never formed by such evolutions.\nThe terms were obvious, and in common use; taken from some well-known\ncharacteristics. Those who imposed such names never thought of a root; and,\nprobably, did not know the purport of the term. Whoever, therefore, in\netymology, has recourse to this method of investigation, seems to me to act\nlike a person who should seek at the fountain-head for a city which stood\nat the mouth of a river.\n\n       *       *       *       *       *\n\n\nA\n\nSHORT ACCOUNT\n\nOF THE\n\nHELLADIANS,\n\nAND THEIR ORIGIN;\n\n_In order to obviate some Objections._\n\nAs I have mentioned that the Helladians came from Egypt, and the east; it\nmay be proper to obviate an objection which may be made, to the account I\ngive; as if it were contradictory to the tenor of the scriptures, as they\nare in general understood. Greece, and the islands of Greece, are\ncontinually supposed, from the account given by Moses[568], to have been\npeopled by the sons of Japhet; and there is scarce any body, either antient\nor modern, who has touched upon this subject, but has imagined Javan to\nhave been the same as Ion, the son of Xuth, from whom the Ionians were\ndescended. This latter point I shall not controvert at present. In respect\nto the former, the account given in the scriptures is undoubtedly most\ntrue. The sons of Japhet did people the isles of the Gentiles; by which is\nmeant the regions of Greece and Europe, separated in great measure from the\nAsiatic continent by the intervention of the sea. They certainly were the\nfirst inhabitants of those countries. But the Helladians, though by family\nIonians, were not of this race. They came afterwards; and all their best\nwriters agree, that when their ancestors made their way into these\nprovinces, they were possessed by a prior people. Who these were is no\nwhere uniformly said: only they agree to term them in general \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9, or\na rude, uncivilized people. As my system depends greatly upon this point;\nto take away every prejudice to my opinion, I will in some degree\nanticipate, what I shall hereafter more fully prove. I accordingly submit\nto the reader the following evidences; which are comparatively few, if we\nconsider what might be brought to this purpose. These are to shew, that the\nHelladians were of a different race from the sons of Japhet: and that the\ncountry, when they came to it, was in the possession of another people:\nwhich people they distinguished from themselves by the title of \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9.\n\n\u1f19\u03ba\u03b1\u03c4\u03b1\u03b9\u03bf\u03c2 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u1f41 \u039c\u03b9\u03bb\u03b7\u03c3\u03b9\u03bf\u03c2 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03b7\u03c2 \u03a0\u03b5\u03bb\u03bf\u03c0\u03bf\u03bd\u03bd\u03b7\u03c3\u03bf\u03c5 \u03c6\u03b7\u03c3\u03b9\u03bd, \u1f41\u03c4\u03b9 \u03c0\u03c1\u03bf \u03c4\u03c9\u03bd\n\u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u1ff3\u03ba\u03b7\u03c3\u03b1\u03bd \u03b1\u03c5\u03c4\u03b7\u03bd \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9\u00b7 \u03c3\u03c7\u03b5\u03b4\u03bf\u03bd \u03b4\u03b5 \u03c4\u03b9 \u03ba\u03b1\u03b9 \u1f21 \u03c3\u03c5\u03bc\u03c0\u03b1\u03c3\u03b1 \u1f19\u03bb\u03bb\u03b1\u03c2 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b9\u03b1\n\u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03c9\u03bd \u1f51\u03c0\u03b7\u03c1\u03be\u03b1\u03c4\u03bf \u03c4\u03bf \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03bd. Strabo. l. 7. p. 321.\n\n\u0395\u03b9\u03c3\u03b9 \u03b4\u03b5 \u1f21\u03bc\u03c9\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c4\u03b5\u03c1\u03bf\u03b9 \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9. Plato in Cratylo. vol. 1. p. 425.\n\n\u03a0\u03b1\u03bb\u03b1\u03b9 \u03c4\u03b7\u03c2 \u03bd\u03c5\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03bf\u03c2 \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9 \u03c4\u03b1 \u03c0\u03bf\u03bb\u03bb\u03b1 \u1ff3\u03ba\u03b7\u03c3\u03b1\u03bd. Pausanias. l. 1.\np. 100.\n\n\u0391\u03c1\u03ba\u03b1\u03b4\u03b9\u03b1\u03bd \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9 \u1ff3\u03ba\u03b7\u03c3\u03b1\u03bd. Scholia Apollonii Rhod. l. 3. v. 461.\n\nDiodorus mentions, \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03c5\u03c2--\u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03c5\u03c2 \u03a3\u03b1\u03ca\u03c4\u03c9\u03bd \u03c4\u03c9\u03bd \u03b5\u03be \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5. l. 1. p. 24.\n\nAgain--\u0393\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03b1\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03c9\u03bd \u03c4\u03b9\u03bd\u03b1\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c5\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03b9\u03c2 \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9\u03c2.\nibidem.\n\nAfricanus having spoken of the Egyptian rites, says, \u1f49\u03c4\u03b9 \u03c4\u03b5 \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03c5\u03c2 \u03c4\u03c9\u03bd\n\u03b1\u03c5\u03c4\u03c9\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03b1\u03c0\u03bf\u03bb\u03b1\u03c5\u03b5\u03b9\u03bd \u03b5\u03b9\u03ba\u03bf\u03c2 \u03b7\u03bd, \u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03c5\u03c2 \u03b5\u03ba\u03b5\u03b9\u03bd\u03c9\u03bd \u03b1\u03c0\u03bf\u03bd\u03bf\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c5\u03c2, \u1f61\u03c2\n\u03c6\u03b1\u03c3\u03b9\u03bd \u03b1\u03bb\u03bb\u03bf\u03b9 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u03b5\u03bd \u03c4\u1ff3 \u03a4\u03c1\u03b9\u03ba\u03b1\u03c1\u03b7\u03bd\u1ff3 \u0398\u03b5\u03bf\u03c0\u03bf\u03bc\u03c0\u03bf\u03c2. Apud Euseb. Pr\u00e6p. Evan. l.\nx. c. x. p. 491.\n\nConcerning persons from Egypt.\n\n\u039a\u03b5\u03ba\u03c1\u03bf\u03c8, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c2 \u03c9\u03bd, \u03b4\u03c5\u03bf \u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03c2 \u03b7\u03c0\u03b9\u03c3\u03c4\u03b1\u03c4\u03bf. Cedrenus p. 82.\n\n\u039a\u03b5\u03ba\u03c1\u03bf\u03c8, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c2 \u03c4\u03bf \u03b3\u03b5\u03bd\u03bf\u03c2, \u1ff3\u03ba\u03b9\u03c3\u03b5 \u03c4\u03b1\u03c2 \u0391\u03b8\u03b7\u03bd\u03b1\u03c2. Scholia Aristoph. Pluti.\n\n  \u1f69\u03c3\u03b4\u03b5 \u03b1\u03c0\u03bf \u03a3\u03b1\u03b5\u03c9\u03c2 \u03c0\u03bf\u03bb\u03b5\u03c9\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03b1\u03c2,\n  \u039c\u03b5\u03c4\u03b1 \u03c4\u03bf\u03bd \u03ba\u03b1\u03c4\u03b1 \u03a9\u03b3\u03c5\u03b3\u03bf\u03bd \u03ba\u03b1\u03c4\u03b1\u03ba\u03bb\u03c5\u03c3\u03bc\u03bf\u03bd \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03bd,\n  \u1f49 \u039a\u03b5\u03ba\u03c1\u03bf\u03c8 \u03c0\u03b1\u03c1\u03b5\u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03c2 \u03c4\u03b7\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03bf\u03c2. J. Tzetzes. Chil. v. hist. 18.\n\n\u039a\u03b5\u03ba\u03c1\u03bf\u03c8, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c2 \u03c4\u03bf \u03b3\u03b5\u03bd\u03bf\u03c2, \u1ff3\u03ba\u03b7\u03c3\u03b5 \u03c4\u03b1\u03c2 \u0391\u03b8\u03b7\u03bd\u03b1\u03c2. Suidas.\n\nPausanias mentions \u039b\u03b5\u03bb\u03b5\u03b3\u03b1 \u03b1\u03c6\u03b9\u03ba\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03be \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5. l. 1. p. 95.\n\nErectheus from Egypt. \u039a\u03b1\u03b9 \u03c4\u03bf\u03bd \u0395\u03c1\u03b5\u03c7\u03b8\u03b5\u03b1 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf \u03b3\u03b5\u03bd\u03bf\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03bd \u03bf\u03bd\u03c4\u03b1.\nDiodorus. l. 1. p. 25.\n\nTriptolemus from thence, who had been the companion of Osiris. Diodorus. l.\n1. p. 17. He gave the Athenians laws. Porphyry mentions \u03a4\u03c9\u03bd \u0391\u03b8\u03b7\u03bd\u1fc3\u03c3\u03b9\n\u03bd\u03bf\u03bc\u03bf\u03b8\u03b5\u03c4\u03c9\u03bd \u03a4\u03c1\u03b9\u03c0\u03c4\u03bf\u03bb\u03b5\u03bc\u03bf\u03bd. Abstinent. l. 4. p. 431.\n\nIt is said, that Danaus was a native of the city Chemmis; from whence he\nmade his expedition to Greece. \u0394\u03b1\u03bd\u03b1\u03bf\u03c2 \u03a7\u03b5\u03bc\u03bc\u03b9\u03c4\u03b7\u03c2. Herodotus. l. 2. c. 91.\n\nNavem primus ex \u00c6gypto Danaus advexit. Pliny. l. 7. c. 56. He brought a\ncolony with him. \u039b\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u03c4\u03bf\u03c5\u03c2 \u03c0\u03b5\u03c1\u03b9 \u0394\u03b1\u03bd\u03b1\u03bf\u03bd \u1f41\u03c1\u03bc\u03b7\u03b8\u03b5\u03bd\u03c4\u03b1\u03c2 \u1f41\u03bc\u03bf\u03b9\u03c9\u03c2 \u03b5\u03ba\u03b5\u03b9\u03b8\u03b5\u03bd,\nscil. \u03b5\u03be \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5. Diodorus. l. 1. p. 24.\n\nAll the heads of the Dorian race from Egypt. \u03a6\u03b1\u03b9\u03bd\u03bf\u03b9\u03b1\u03c4\u03bf \u03b1\u03bd \u03b5\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f41\u03b9 \u03c4\u03c9\u03bd\n\u0394\u03c9\u03c1\u03b9\u03b5\u03c9\u03bd \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03b5\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03b9\u03b8\u03b1\u03b3\u03b5\u03bd\u03b5\u03b5\u03c2. Herodotus. l. 6. c. 53.\n\nThe Laced\u00e6monians esteemed themselves of the same family as the Caphtorim\nof Palestine: hence they surmised, that they were related to the Jews, 1\nMaccabees, c. 12. v. 20, 21. Josephus: A. J. l. 12. c. 4. p. 606. Perseus\nwas supposed to have been a foreigner. \u1f69\u03c2 \u03b4\u03b5 \u1f41 \u03a0\u03b5\u03c1\u03c3\u03b5\u03c9\u03bd \u03bb\u03bf\u03b3\u03bf\u03c2 \u03bb\u03b5\u03b3\u03b5\u03c4\u03b1\u03b9, \u03b1\u03c5\u03c4\u03bf\u03c2\n\u1f41 \u03a0\u03b5\u03c1\u03c3\u03b5\u03c5\u03c2 \u03b5\u03c9\u03bd \u0391\u03c3\u03c3\u03c5\u03c1\u03b9\u03bf\u03c2 \u03b5\u03b3\u03b5\u03bd\u03b5\u03c4\u03bf \u1f19\u03bb\u03bb\u03b7\u03bd. Herodotus. l. 6. c. 54.\n\nIt is said of Cadmus, that he came originally from Egypt, in company with\nPh\u0153nix. \u039a\u03b1\u03b4\u03bc\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03a6\u03bf\u03b9\u03bd\u03b9\u03be \u03b1\u03c0\u03bf \u0398\u03b7\u03b2\u03c9\u03bd \u03c4\u03c9\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd. Euseb. Chron. p. 15.\n\nEusebius in another place mentions the arrival of Cadmus with a company of\nSa\u00eft\u00e6. They founded Athens, the principal city of Greece: also Thebes in\nB\u0153otia. They were of Egypt; but he says, that they came last from Sidon. It\nis in a passage, where he speaks of a former race in Attica before those of\nEgypt called Sa\u00eft\u00e6: \u03a0\u03bb\u03b7\u03bd \u03c4\u03c9\u03bd \u03bc\u03b5\u03c4\u03bf\u03b9\u03ba\u03b7\u03c3\u03b1\u03bd\u03c4\u03c9\u03bd \u1f51\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u03ba\u03b5\u03b9 \u03a3\u03b1\u03ca\u03c4\u03c9\u03bd, \u03ba\u03b1\u03b9\n\u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b7\u03c3\u03b1\u03bd\u03c4\u03c9\u03bd \u03c4\u03b7\u03bd \u03c4\u03b7\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03bf\u03c2 \u03bc\u03b7\u03c4\u03c1\u03bf\u03c0\u03bf\u03bb\u03b9\u03bd \u0391\u03b8\u03b7\u03bd\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03b1\u03c2 \u0398\u03b7\u03b2\u03b1\u03c2. \u03a3\u03b9\u03b4\u03c9\u03bd\u03b9\u03c9\u03bd\n\u03b3\u03b1\u03c1 \u1f41\u03c5\u03c4\u03bf\u03b9 \u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03b9 \u03b5\u03ba \u039a\u03b1\u03b4\u03bc\u03bf\u03c5 \u03c4\u03bf\u03c5 \u0391\u03b3\u03b7\u03bd\u03bf\u03c1\u03bf\u03c2. Chron. p. 14. The antient\nAthenians worshipped Isis: and were in their looks, and in their manners\nparticularly like the Egyptians. \u039a\u03b1\u03b9 \u03c4\u03b1\u03b9\u03c2 \u03b9\u03b4\u03b5\u03b1\u03b9\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03b7\u03b8\u03b5\u03c3\u03b9\u03bd\n\u1f41\u03bc\u03bf\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03c5\u03c2 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2. The whole of their polity was plainly\nborrowed from that country. Diod. Sic. l. 1: p. 24, 25, 26.\n\nIt is said by Sanchoniathon, that Cronus, in his travels over the earth in\ncompany with his daughter Athena, came to Attica; which he bestowed upon\nher. Euseb. P. E. lib. 1. c. 10. p. 38.\n\nThis is not unlike the account given by the Scholiast upon Lycophron\nconcerning Cecrops: from whence the legend may receive some light. \u0395\u03bb\u03b8\u03c9\u03bd\n\u03b1\u03c1' (\u1f41 \u039a\u03b5\u03ba\u03c1\u03bf\u03c8) \u03b1\u03c0\u03bf \u03a3\u03b1\u03b5\u03c9\u03c2 \u03c0\u03bf\u03bb\u03b5\u03c9\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03c4\u03b1\u03c2 \u0391\u03b8\u03b7\u03bd\u03b1\u03c2 \u03c3\u03c5\u03bd\u1ff3\u03ba\u03b9\u03c3\u03b5. \u03a3\u03b1\u03ca\u03c2 \u03b4\u03b5 \u03ba\u03b1\u03c4'\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c5\u03c2 \u1f21 \u0391\u03b8\u03b7\u03bd\u03b1 \u03bb\u03b5\u03b3\u03b5\u03c4\u03b1\u03b9, \u1f61\u03c2 \u03c6\u03b7\u03c3\u03b9\u03bd \u03a7\u03b1\u03c1\u03b1\u03be. Lycoph. v. 111. Schol.\n\nHence it is, that almost the whole of the mythology of Greece is borrowed\nfrom Egypt. \u039a\u03b1\u03b8\u03bf\u03bb\u03bf\u03c5 \u03b4\u03b5, \u03c6\u03b7\u03c3\u03b9, \u03c4\u03bf\u03c5\u03c2 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b1\u03c2 \u03b5\u03be\u03b9\u03b4\u03b9\u03b1\u03c3\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03c5\u03c2\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd \u1f29\u03c1\u03c9\u03b1\u03c2 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u0398\u03b5\u03bf\u03c5\u03c2. Diodorus. l. 1. p. 20. All their rites and\nceremonies were from the same quarter.\n\n\u03a0\u03b1\u03bd\u03b7\u03b3\u03c5\u03c1\u03b9\u03b1\u03c2 \u03b4\u03b5 \u03b1\u03c1\u03b1, \u03ba\u03b1\u03b9 \u03c0\u03bf\u03bc\u03c0\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03c9\u03b3\u03b1\u03c2 \u03c0\u03c1\u03c9\u03c4\u03bf\u03b9 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\n\u03b5\u03b9\u03c3\u03b9\u03bd, \u1f41\u03b9 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd\u03bf\u03b9, \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03bc\u03b5\u03bc\u03b1\u03b8\u03b7\u03ba\u03b1\u03c3\u03b9. Herod. l. 3. c.\n58.\n\n\u0395\u03c0\u03b5\u03b9\u03c4\u03b1 \u03c7\u03c1\u03bf\u03bd\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03bf\u03c5 \u03b4\u03b9\u03b5\u03bb\u03b8\u03bf\u03bd\u03c4\u03bf\u03c2, \u03b5\u03c0\u03c5\u03b8\u03bf\u03bd\u03c4\u03bf (\u1f41\u03b9 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2) \u03b5\u03ba \u03c4\u03b7\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5\n\u03b1\u03c0\u03b9\u03ba\u03bf\u03bc\u03b5\u03bd\u03b1 \u03c4\u03b1 \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u0398\u03b5\u03c9\u03bd. Herod. l. 2. c. 52. See also l. 2. c. 4.\n\n\u039a\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03c4\u03b1 \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u0398\u03b5\u03c9\u03bd \u03b5\u03be \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03b5\u03bb\u03b7\u03bb\u03c5\u03b8\u03b5 \u03b5\u03c2 \u03c4\u03b7\u03bd \u1f19\u03bb\u03bb\u03b1\u03b4\u03b1. Herod. l.\n2. c. 50. Hence it is said that the Corybantes, with their mother Comba,\ncame and settled at Athens: \u039a\u03bf\u03bc\u03b2\u03b7\u03c2 \u1f11\u03c0\u03c4\u03b1\u03c4\u03bf\u03ba\u03bf\u03c5 \u03bc\u03b5\u03c4\u03b1 \u03bc\u03b7\u03c4\u03b5\u03c1\u03bf\u03c2. Nonni Dionys. l.\n13. And that the priests at Athens, styled Eumolpid\u00e6, were from Egypt.\nDiodorus Siculus. l. 1. p. 25. One of the Egyptians, who brought these\nrites to Greece, is mentioned under the name of Melampus: as the Egyptians\nare, in general, under the character of Melampodes. \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9 \u03b3\u03b1\u03c1 \u03b4\u03b7 \u039c\u03b5\u03bb\u03b1\u03bc\u03c0\u03bf\u03c5\u03c2\n\u03b5\u03c3\u03c4\u03b9\u03bd, \u1f41 \u03b5\u03be\u03b7\u03b3\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c5 \u03bf\u03bd\u03bf\u03bc\u03b1, \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u0398\u03c5\u03c3\u03b9\u03b1\u03bd, \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03c0\u03bf\u03bc\u03c0\u03b7\u03bd\n\u03c4\u03bf\u03c5 \u03c6\u03b1\u03bb\u03bb\u03bf\u03c5. Herod. l. 2. c. 49. He is likewise said to have first\nintroduced physic: by which this only is meant, that physic too came from\nEgypt.\n\nTo the same purpose may be consulted Lucian de Suri\u00e2 De\u00e2. \u03a0\u03c1\u03c9\u03c4\u03bf\u03b9 \u03bc\u03b7\u03bd\n\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03ba\u03c4\u03bb. Eusebius. P. Evan. lib. 10. c. 4. p. 469. and c. 5.\np. 473. Clemens Alexand. l. 1. p. 361, 381. Diodorus Siculus. l. 1. p. 20.\np. 62, 63. and p. 86, 87. Tatianus Assyrius. p. 243, 274. Thucydides. l. 1.\nc. 2, 3.\n\n       *       *       *       *       *\n\n\nA\n\nNEW SYSTEM\n\nOR AN\n\nANALYSIS\n\nOF\n\nANTIENT MYTHOLOGY.\n\n       *       *       *       *       *\n\n\nOF\n\nANTIENT WORSHIP,\n\nAND OF\n\nETYMOLOGICAL TRUTHS\n\nTHENCE DEDUCIBLE:\n\nEXEMPLIFIED IN THE NAMES OF CITIES, LAKES, AND RIVERS.\n\n    \u0395\u03c3\u03c4\u03b9 \u03c0\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03b9\u03c2 \u03c4\u03b9\u03bc\u03b7, \u03b7 \u03ba\u03b1\u03c4' \u03c9\u03c6\u03b5\u03bb\u03b5\u03b9\u03b1\u03bd, \u1f61\u03c3\u03c0\u03b5\u03c1 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf\u03bd\n    \u039d\u03b5\u03b9\u03bb\u03bf\u03bd, \u03b7 \u03ba\u03b1\u03c4\u03b1 \u03ba\u03b1\u03bb\u03bb\u03bf\u03c2, \u1f61\u03c2 \u0398\u03b5\u03c4\u03c4\u03b1\u03bb\u03bf\u03b9\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03a0\u03b7\u03bd\u03b5\u03b9\u03bf\u03bd, \u03b7 \u03ba\u03b1\u03c4\u03b1 \u03bc\u03b5\u03b3\u03b5\u03b8\u03bf\u03c2, \u1f61\u03c2\n    \u03a3\u03ba\u03c5\u03b8\u03b1\u03b9\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf\u03bd \u0399\u03c3\u03c4\u03c1\u03bf\u03bd, \u03b7 \u03ba\u03b1\u03c4\u03b1 \u03bc\u03c5\u03b8\u03bf\u03bd, \u1f61\u03c2 \u0391\u03b9\u03c4\u03c9\u03bb\u03bf\u03b9\u03c2 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03bf\u03bd\n    \u0391\u03c7\u03b5\u03bb\u03c9\u03bf\u03bd.----MAX. TYRIUS. Dissert. viii. p. 81.\n\nAs the divine honours paid to the Sun, and the adoration of fire, were at\none time almost universal, there will be found in most places a similitude\nin the terms of worship. And though this mode of idolatry took its rise in\none particular part of the world, yet, as it was propagated to others far\nremote, the stream, however widely diffused, will still savour of the\nfountain. Moreover, as people were determined in the choice of their holy\nplaces by those preternatural ph\u00e6nomena, of which I have before taken\nnotice; if there be any truth in my system, there will be uniformly found\nsome analogy between the name of the temple, and its rites and situation:\nso that the etymology may be ascertained by the history of the place. The\nlike will appear in respect to rivers and mountains; especially to those\nwhich were esteemed at all sacred, and which were denominated from the Sun\nand fire. I therefore flatter myself that the etymologies which I shall lay\nbefore the reader will not stand single and unsupported; but there will be\nan apparent analogy throughout the whole. The allusion will not be casual\nand remote, nor be obtained by undue inflexions and distortions: but,\nhowever complicated the name may appear, it will resolve itself easily into\nthe original terms; and, when resolved, the truth of the etymology will be\nascertained by the concomitant history. If it be a Deity, or other\npersonage, the truth will appear from his office and department; or with\nthe attributes imputed to him. To begin, then, with antient Latium. If I\nshould have occasion to speak of the Goddess Feronia, and of the city\ndenominated from her, I should deduce the from Fer-On, ignis Dei Solis; and\nsuppose the place to have been addicted to the worship of the Sun, and the\nrites of fire. I accordingly find, from Strabo and Pliny, that rites of\nthis sort were practised here: and one custom, which remained even to the\ntime of Augustus, consisted in a ceremony of the priests, who used to walk\nbarefoot over burning coals: [569]\u0393\u03c5\u03bc\u03bd\u03bf\u03b9\u03c2 \u03b3\u03b1\u03c1 \u03c0\u03bf\u03c3\u03b9 \u03b4\u03b9\u03b5\u03be\u03b9\u03b1\u03c3\u03b9\u03bd \u03b1\u03bd\u03b8\u03c1\u03b1\u03ba\u03b9\u03b1\u03bd, \u03ba\u03b1\u03b9\n\u03c3\u03c0\u03bf\u03b4\u03b9\u03b1\u03bd \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7\u03bd. _The priests, with their feet naked, walked over a large\nquantity of live coals and cinders_. The town stood at the bottom of Mount\nSoracte, sacred to Apollo; and the priests were styled Hirpi. Aruns, in\nVirgil, in his address to Apollo, takes notice of this custom:\n\n  [570]Summe De\u00fbm, magni custos Soractis, Apollo,\n  Quem primi colimus; cui pineus ardor acervo\n  Pascitur, et medium freti pietate per ignem\n  Cultores mult\u00e2 premimus vestigia prun\u00e2;\n  Da, Pater.\n\nThe temple is said to have been founded on account of a pestilential\n[571]vapour, which arose from a cavern; and to which some shepherds were\nconducted by (\u039b\u03c5\u03ba\u03bf\u03c2) a wolf. Were I to attempt the decyphering of Ferentum,\nI should proceed in a manner analogous to that above. I should suppose it\nto have been named _Fer-En, ignis, vel Solis fons_, from something peculiar\neither in its rites or situation. I accordingly find, that there was a\nsacred fountain, whose waters were styled Aqu\u00e6 Ferentin\u00e6,--cui numen etiam,\net divinus cultus tributus [572]fuit. Here was a grove, equally sacred,\nmentioned by [573] Livy, and others; where the antient Latines used to hold\ntheir chief assemblies. As this grand meeting used to be in a place\ndenominated from fire, it was the cause of those councils being called\nFeri\u00e6 Latin\u00e6. The fountain, which ran through the grove, arose at the foot\nof mount [574]Albanus, and afterwards formed many [575]pools.\n\nThe antient Cuthites, and the Persians after them, had a great veneration\nfor fountains and streams; which also prevailed among other nations, so as\nto have been at one time almost universal. Of this regard among the\nPersians Herodotus takes notice: [576]\u03a3\u03b5\u03b2\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c5\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1:\n_Of all things in nature they reverence rivers most_. But if these rivers\nwere attended with any nitrous or saline quality, or with any fiery\neruption, they were adjudged to be still more sacred, and ever\ndistinguished with some title of the Deity. The natives of Egypt had the\nlike veneration. _Other nations_, says [577]Athanasius, _reverenced rivers\nand fountains; but, above all people in the world, the Egyptians held them\nin the highest honour, and esteemed them as divine._ Julius Firmicus gives\nthe same account of them. [578]\u00c6gyptii aqu\u00e6 beneficium percipientes aquam\ncolunt, aquis supplicant. From hence the custom passed westward to Greece,\nItaly, and the extremities of Europe. In proof of which the following\ninscription is to be found in Gruter:\n\n[579]Vascani\u00e6 in Hispani\u00e2\nFONTI DIVINO.\n\nHow much it prevailed among the Romans we learn from Seneca. [580]Magnorum\nfluviorum capita veneramur--coluntur aquarum calentium fontes; et qu\u00e6dam\nstagna, qu\u00e6 vel opacitas, vel immensa altitudo sacravit. It mattered not\nwhat the nature of the water might be, if it had a peculiar quality. At\nThebes, in Ammonia, was a fountain, which was said to have been cold by\nday, and warm at night. \u1f29 \u03ba\u03c1\u03b7\u03bd\u03b7 [581]\u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03bf\u03c5 \u1f21\u03bb\u03b9\u03bf\u03c5. _It was named the\nfountain of the Sun._ In Campania was a fountain Virena; which I should\njudge to be a compound of Vir-En, and to signify ignis fons, from being\ndedicated to the Deity of fire, on account of some particular quality. I\naccordingly find in [582]Vitruvius, that it was a medicinal spring, and of\na strong vitriolic nature. The Corinthians had in their Acropolis a\n[583]Pirene, of the same purport as Virena, just mentioned. It was a\nbeautiful fountain sacred to Apollo, whose [584]image was at the head of\nthe water within a sacred inclosure.\n\nWe read of a Pyrene, which was a fountain of another nature; yet of the\nsame etymology, however differently expressed. It was a mountain, and gave\nname to the vast ridge called Saltus Pyren\u00e6i. It is undoubtedly a compound\nof [585]Pur-ain, and signifies a fountain of fire. I should imagine,\nwithout knowing the history of the country, that this mountain once flamed;\nand that the name was given from this circumstance. Agreeably to this, I\nfind, from Aristotle de Mirabilibus, that here was formerly an eruption of\nfire. The same is mentioned by Posidonius in Strabo; and also by Diodorus,\nwho adds, [586]\u03a4\u03b1 \u03bc\u03b5\u03bd \u03bf\u03c1\u03b7 \u03b4\u03b9\u03b1 \u03c4\u03bf \u03c3\u03c5\u03bc\u03b2\u03b5\u03b2\u03b7\u03ba\u03bf\u03c2 \u03ba\u03bb\u03b7\u03b8\u03b7\u03bd\u03b1\u03b9 \u03a0\u03c5\u03c1\u03b7\u03bd\u03b1\u03b9\u03b1. _That the\nmountains from hence had the name of Pyren\u00e6i._ Mount \u00c6tna is derived very\ntruly by Bochart from Aituna, fornax; as being a reservoir of molten\nmatter. There was another very antient name, Inessus; by which the natives\ncalled the hill, as well as the city, which was towards the bottom of it.\nThe name is a compound of Ain-Es, like Hanes in Egypt; and signifies a\nfountain of fire. It is called Ennesia by Diodorus, who says that this name\nwas afterwards changed to \u00c6tna. He speaks of the city; but the name was\nundoubtedly borrowed from the mountain, to which it was primarily\napplicable, and upon which it was originally conferred: [587]\u039a\u03b1\u03b9 \u03c4\u03b7\u03bd \u03bd\u03c5\u03bd\n\u03bf\u03c5\u03c3\u03b1\u03bd \u0391\u03b9\u03c4\u03bd\u03b7\u03bd \u03b5\u03ba\u03c4\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf, \u03c0\u03c1\u03bf \u03c4\u03bf\u03c5\u03c4\u03bf\u03c5 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03bd \u0395\u03bd\u03bd\u03b7\u03c3\u03b9\u03b1\u03bd. Strabo expresses\nthe name Innesa, and informs us, more precisely, that the upper part of the\nmountain was so called, \u039f\u03b9 \u03b4\u03b5 [588]\u0391\u03b9\u03c4\u03bd\u03b1\u03b9\u03bf\u03b9 \u03c0\u03b1\u03c1\u03b1\u03c7\u03c9\u03c1\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u03b7\u03bd \u0399\u03bd\u03bd\u03b7\u03c3\u03b1\u03bd\n\u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03bd, \u03c4\u03b7\u03c2 \u0391\u03b9\u03c4\u03bd\u03b7\u03c2 \u03bf\u03c1\u03b5\u03b9\u03bd\u03b7\u03bd, \u1fa1\u03ba\u03b7\u03c3\u03b1\u03bd. _Upon this, the people, withdrawing\nthemselves, went and occupied the upper part of Mount \u00c6tna, which was\ncalled Innesa._ The city Hanes, in Egypt, was of the same etymology; being\ndenominated from the Sun, who was styled Hanes. Ain-Es, fons ignis sive\nlucis. It was the same as the Arab Heliopolis, called now Mataiea.\nStephanas Byzantinus calls the city Inys: for that is manifestly the name\nhe gives it, if we take away the Greek termination, [589]\u0399\u03bd\u03c5\u03c3\u03c3\u03bf\u03c2, \u03c0\u03bf\u03bb\u03b9\u03c2\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5: but Herodotus, [590]from whom he borrows, renders it I\u00ebnis. It\nwould have been more truly rendered Doric\u00e8 I\u00e4nis; for that was nearer to\nthe real name. The historian, however, points it out plainly, by saying,\nthat it was three days journey from Mount [591]Casius; and that the whole\nway was through the Arabian desert. This is a situation which agrees with\nno other city in all Egypt, except that which was the Onium of the later\nJews. With this it accords precisely. There seem to have been two cities\nnamed On, from the worship of the Sun. One was called Zan, Zon, and Zoan,\nin the land of Go-zan, the [592]Goshen of the scriptures. The other was the\ncity On in Arabia; called also Hanes. They were within eight or nine miles\nof each other, and are both mentioned together by the prophet [593]Isaiah.\n_For his princes were at Zoan, and his ambassadors came to Hanes_. The name\nof each of these cities, on account of the similarity of worship, has by\nthe Greeks been translated [594]Heliopolis; which has caused great\nconfusion in the history of Egypt. The latter of the two was the I\u00e4nis, or\n\u0399\u03b1\u03bd\u03b9\u03c3\u03bf\u03c2, of the Greeks; so called from Hanes, the great fountain of light,\nthe Sun; who was worshipped under that title by the Egyptians and Arabians.\nIt lies now quite in ruins, close to the village Matarea, which has risen\nfrom it. The situation is so pointed out, that we cannot be mistaken: and\nwe find, moreover, which is a circumstance very remarkable, that it is at\nthis day called by the Arabians Ain El Sham, the fountain of the Sun; a\nname precisely of the same purport as Hanes. Of this we are informed by the\nlearned geographer, D'Anville, and others; though the name, by different\ntravellers, is expressed with some variation. [595]Cette ville presque\nens\u00e9velie sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nomm\u00e9\nMatarea, conserve dans les g\u00e9ographies Arabes le nom d'Ainsiems ou du\nfontain du Soleil. A like account is given by Egmont and [596]Hayman;\nthough they express the name Ain El Cham; a variation of little\nconsequence. The reason why the antient name has been laid aside, by those\nwho reside there, is undoubtedly this. Bochart tells us, that, since the\nreligion of Mahomet has taken place, the Arabs look upon Hanes as the\ndevil: [597]proinde ab ipsis ipse D\u00e6mon \u05d4\u05e0\u05d0\u05e1 vocatur. Hence they have\nabolished Hanes: but the name Ain El Cham, of the same purport, they have\nsuffered to remain.\n\nI have before taken notice of an objection liable to be made from a\nsupposition, that if Hanes signified _the fountain of light_, as I have\npresumed, it would have been differently expressed in the Hebrew. This is a\nstrange fallacy; but yet very predominant. Without doubt those learned men,\nwho have preceded in these researches, would have bid fair for noble\ndiscoveries, had they not been too limited, and biassed, in their notions.\nBut as far as I am able to judge, most of those, who have engaged in\ninquiries of this nature, have ruined the purport of their labours through\nsome prevailing prejudice. They have not considered, that every other\nnation, to which we can possibly gain access, or from whom we have any\nhistory derived, appears to have expressed foreign terms differently from\nthe natives, in whose language they were found. And without a miracle the\nHebrews must have done the same. We pronounce all French names differently\nfrom the people of that country: and they do the same in respect to us.\nWhat we call London, they express Londres: England they style Angleterre.\nWhat some call Bazil, they pronounce Bal: Munchen, Munich: Mentz, Mayence:\nRavenspurg, Ratisbon. The like variation was observable of old. Carthago of\nthe Romans was Carchedon among the Greeks. Hannibal was rendered Annibas:\nAsdrubal, Asdroubas: and probably neither was consonant to the Punic mode\nof expression. If then a prophet were to rise from the dead, and preach to\nany nation, he would make use of terms adapted to their idiom and usage;\nwithout any retrospect to the original of the terms, whether they were\ndomestic, or foreign. The sacred writers undoubtedly observed this rule\ntowards the people, for whom they wrote; and varied in their expressing of\nforeign terms; as the usage of the people varied. For the Jewish nation at\ntimes differed from its neighbours, and from itself. We may be morally\ncertain, that the place, rendered by them Ekron, was by the natives called\nAchoron; the Accaron, \u0391\u03ba\u03ba\u03b1\u03c1\u03c9\u03bd, of Josephus, and the Seventy. What they\ntermed Philistim, was Pelestin: Eleazar, in their own language, they\nchanged to Lazar, and Lazarus: and of the Greek \u03c3\u03c5\u03bd\u03b5\u03b4\u03c1\u03b9\u03bf\u03bd they formed\nSanhedrim. Hence we may be certified, that the Jews, and their ancestors,\nas well as all nations upon earth, were liable to express foreign terms\nwith a variation, being led by a natural peculiarity in their mode of\nspeech. They therefore are surely to be blamed, who would deduce the\northography of all antient words from the Hebrew; and bring every\nextraneous term to that test. It requires no great insight into that\nlanguage to see the impropriety of such procedure. Yet no prejudice has\nbeen more [598]common. The learned Michaelis has taken notice of this\n[599]fatal attachment, and speaks of it as a strange illusion. He says,\nthat _it is the reigning influenza, to which all are liable, who make the\nHebrew their principal study_. The only way to obtain the latent purport of\nantient terms is by a fair analysis. This must be discovered by an apparent\nanalogy; and supported by the history of the place, or person, to whom the\nterms relate. If such helps can be obtained, we may determine very truly\nthe etymology of an Egyptian or Syriac name; however it may appear\nrepugnant to the orthography of the Hebrews. The term Hanes is not so\nuncommon as may be imagined. Zeus was worshipped under this title in\nGreece, and styled \u0396\u03b5\u03c5\u03c2 \u0391\u03b9\u03bd\u03b7\u03c3\u03b9\u03bf\u03c2. The Scholiast upon Apollonius Rhodius\nmentions his temple, and terms it [600]\u0394\u03b9\u03bf\u03c2 \u0391\u03b9\u03bd\u03b7\u03c3\u03b9\u03bf\u03c5 \u1f31\u03b5\u03c1\u03bf\u03bd \u03bf\u03c5 \u03bc\u03bd\u03b7\u03bc\u03bf\u03bd\u03b5\u03c5\u03b5\u03b9\n\u03ba\u03b1\u03b9 \u039b\u03b5\u03c9\u03bd \u03b5\u03bd \u03c0\u03b5\u03c1\u03b9\u03c0\u03bb\u1ff3, \u03ba\u03b1\u03b9 \u0394\u03b7\u03bc\u03bf\u03c3\u03b8\u03b5\u03bd\u03b7\u03c2 \u03b5\u03bd \u03bb\u03b9\u03bc\u03b5\u03c3\u03b9. It is also taken notice of\nby Strabo, who speaks of a mountain Hanes, where the temple stood.\n[601]\u039c\u03b5\u03b3\u03b9\u03c3\u03c4\u03bf\u03bd \u03b4\u03b5 \u03bf\u03c1\u03bf\u03c2 \u03b5\u03bd \u03b1\u03c5\u03c4\u1fc3 \u0391\u03b9\u03bd\u03bf\u03c2 (lege \u0391\u03b9\u03bd\u03b7\u03c2) \u03b5\u03bd \u1fa1 \u03c4\u03bf \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2 \u0391\u03b9\u03bd\u03b7\u03c3\u03b9\u03bf\u03c5\n\u1f31\u03b5\u03c1\u03bf\u03bd. The mountain of Zeus Ainesius must have been Aines, and not Ainos;\nthough it occurs so in our present copies of Strabo. The Scholiast above\nquotes a verse from Hesiod, where the Poet styles the Deity \u0391\u03b9\u03bd\u03b7\u03b9\u03bf\u03c2.\n\n  \u0395\u03bd\u03b8' \u1f41\u03b9\u03b3' \u03b5\u03c5\u03c7\u03b5\u03c3\u03b8\u03b7\u03bd \u0391\u03b9\u03bd\u03b7\u03b9\u1ff3 \u1f51\u03c8\u03b9\u03bc\u03b5\u03b4\u03bf\u03bd\u03c4\u03b9.\n\nAine\u00efus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose\nrites may be traced in various parts. There were places named Aineas, and\nAinesia in Thrace; which are of the same original. This title occurs\nsometimes with the prefix Ph'anes: and the Deity so called was by the early\ntheologists thought to have been of the highest antiquity. They esteemed\nhim the same as [602]Ouranus, and Dionusus: and went so far as to give him\na creative [603]power, and to deduce all things from him. The Grecians from\nPhanes formed \u03a6\u03b1\u03bd\u03b1\u03b9\u03bf\u03c2, which they gave as a title both to [604]Zeus, and\nApollo. In this there was nothing extraordinary, for they were both the\nsame God. In the north of Italy was a district called Ager [605]Pisanus.\nThe etymology of this name is the same as that of Hanes, and Phanes; only\nthe terms are reversed. It signifies ignis fons: and in confirmation of\nthis etymology I have found the place to have been famous for its hot\nstreams, which are mentioned by Pliny under the name of Aqu\u00e6 Pisan\u00e6. Cuma\nin Campania was certainly denominated from Chum, heat, on account of its\nsoil, and situation. Its medicinal [606]waters are well known; which were\ncalled Aqu\u00e6 Cuman\u00e6. The term Cumana is not formed merely by a Latine\ninflection; but consists of the terms Cumain, and signifies a hot fountain;\nor a fountain of Chum, or Cham, the Sun. The country about it was called\nPhlegra; and its waters are mentioned by Lucretius.\n\n  [607]Qualis apud Cumas locus est, montemque Vesevum,\n  Oppleti calidis ubi fumant fontibus auctus.\n\nHere was a cavern, which of old was a place of prophecy. It was the seat of\nthe Sibylla Cumana, who was supposed to have come from [608]Babylonia. As\nCuma was properly Cuman; so Bai\u00e6 was Baian; and Alba near mount\nAlbanus[609], Alban: for the Romans often dropped the n final. Pisa, so\ncelebrated in Elis, was originally Pisan, of the same purport as the Aqu\u00e6\nPisan\u00e6 above. It was so called from a sacred fountain, to which only the\nname can be primarily applicable: and we are assured by Strabo [610]\u03a4\u03b7\u03bd\n\u03ba\u03c1\u03b7\u03bd\u03b7\u03bd \u03a0\u03b9\u03c3\u03b1\u03bd \u03b5\u03b9\u03c1\u03b7\u03c3\u03b8\u03b1\u03b9, that the fountain had certainly the name of Pisan. I\nhave mentioned that Mount Pyrene was so called from being a fountain of\nfire: such mountains often have hot streams in their vicinity, which are\ngenerally of great utility. Such we find to have been in Aquitania at the\nfoot of this mountain, which were called Therm\u00e6 Ones\u00e6; and are mentioned by\nStrabo, as [611]\u0398\u03b5\u03c1\u03bc\u03b1 \u03ba\u03b1\u03bb\u03bb\u03b9\u03c3\u03c4\u03b1 \u03c0\u03bf\u03c4\u03b9\u03bc\u03c9\u03c4\u03b1\u03c4\u03bf\u03c5 \u1f51\u03b4\u03b1\u03c4\u03bf\u03c2. What in one part of the\nworld was termed Cumana, was in another rendered Comana. There was a grand\ncity of this name in Cappadocia, where stood one of the noblest Puratheia\nin Asia. The Deity worshipped was represented as a feminine, and styled\nAnait, and Ana\u00efs; which latter is the same as Hanes. She was well known\nalso in Persis, Mesopotamia, and at Egbatana in Media. Both An-ait, and\nAn-ais, signifies a fountain of fire. Generally near her temples, there was\nan eruption of that element; particularly at Egbatana, and Arbela. Of the\nlatter Strabo gives an account, and of the fiery matter which was near it.\n[612]\u03a0\u03b5\u03c1\u03b9 \u0391\u03c1\u03b2\u03b7\u03bb\u03b1 \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u0394\u03b7\u03bc\u03b7\u03c4\u03c1\u03b9\u03b1\u03c2 \u03c0\u03bf\u03bb\u03b9\u03c2\u00b7 \u03b5\u03b9\u03b8' \u1f21 \u03c4\u03bf\u03c5 \u03bd\u03b1\u03c6\u03b8\u03b1 \u03c0\u03b7\u03b3\u03b7, \u03ba\u03b1\u03b9 \u03c4\u03b1\n\u03c0\u03c5\u03c1\u03b1 (or \u03c0\u03c5\u03c1\u03b5\u03b9\u03b1) \u03ba\u03b1\u03b9 \u03c4\u03bf \u03c4\u03b7\u03c2 \u0391\u03bd\u03b1\u03b9\u03b1\u03c2 \u1f31\u03b5\u03c1\u03bf\u03bd.\n\nI should take the town of Egnatia in Italy to have been of the same purport\nas Hanes above mentioned: for Hanes was sometimes expressed with a\nguttural, Hagnes; from whence came the ignis of the Romans. In Arcadia near\nmount Lyceus was a sacred fountain; into which one of the nymphs, which\nnursed Jupiter, was supposed to have been changed. It was called Hagnon,\nthe same as Ain-On, the fount of the Sun. From Ain of the Amonians,\nexpressed Agn, came the \u1f01\u03b3\u03bd\u03bf\u03c2 of the Greeks, which signified any thing pure\nand clean; purus sive castus. Hence was derived \u1f01\u03b3\u03bd\u03b5\u03b9\u03bf\u03bd, \u03c0\u03b7\u03b3\u03b1\u03b9\u03bf\u03bd\u00b7 \u1f01\u03b3\u03bd\u03b1\u03b9\u03bf\u03bd,\n\u03ba\u03b1\u03b8\u03b1\u03c1\u03bf\u03bd\u00b7 \u1f01\u03b3\u03bd\u03b7, \u03ba\u03b1\u03b8\u03b1\u03c1\u03b1: as we may learn from Hesychius. Pausanias styles the\nfountain [613]Hagno: but it was originally Hagnon, the fountain of the Sun:\nhence we learn in another place of Hesychius, \u1f01\u03b3\u03bd\u03bf\u03c0\u03bf\u03bb\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9, \u03c4\u03bf \u1f51\u03c0\u03bf \u1f21\u03bb\u03b9\u03bf\u03c5\n\u03b8\u03b5\u03c1\u03b5\u03c3\u03b8\u03b1\u03b9. The town Egnatia, which I mentioned above, stood in campis\nSalentinii, and at this day is called Anazo, and Anazzo. It was so named\nfrom the rites of fire: and that those customs were here practised, we may\nlearn from some remains of them among the natives in the times of Horace\nand Pliny. The former calls the place by contraction [614]Gnatia:\n\n          Dein Gnatia Nymphis\n  Iratis extructa dedit risumque, jocumque;\n  Dum flammis sine thura liquescere limine sacro\n  Persuadere cupit.\n\nHorace speaks as if they had no fire: but according to Pliny they boasted\nof having a sacred and spontaneous appearance of it in their temple.\n[615]Reperitur apud auctores in Salentino oppido Egnati\u00e2, imposito ligno in\nsaxum quoddam ibi sacram protinus flammam existere. From hence,\nundoubtedly, came also the name of Salentum, which is a compound of Sal-En,\nSolis fons; and arose from this sacred fire to which the Salentini\npretended. They were Amonians, who settled here, and who came last from\nCrete [616]\u03a4\u03bf\u03c5\u03c2 \u03b4\u03b5 \u03a3\u03b1\u03bb\u03b5\u03bd\u03c4\u03b9\u03bd\u03bf\u03c5\u03c2 \u039a\u03c1\u03b7\u03c4\u03c9\u03bd \u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03c5\u03c2 \u03c6\u03b1\u03c3\u03b9. Innumerable instances\nof this sort might be brought from Sicily: for this island abounded with\nplaces, which were of Amonian original. Thucydides and other Greek writers,\ncall them Phenicians[617]: \u03a9\u03ba\u03bf\u03c5\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03b5\u03c2 \u03c0\u03b5\u03c1\u03b9 \u03c0\u03b1\u03c3\u03b1\u03bd \u03bc\u03b5\u03bd \u03a3\u03b9\u03ba\u03b5\u03bb\u03b9\u03b1\u03bd.\nBut they were a different people from those, which he supposes. Besides,\nthe term Phenician was not a name, but a title: which was assumed by people\nof different parts; as I shall shew. The district, upon which the Grecians\nconferred it, could not have supplied people sufficient to occupy the many\nregions, which the Phenicians were supposed to have possessed. It was an\nappellation, by which no part of Canaan was called by the antient and true\ninhabitants: nor was it ever admitted, and in use, till the Grecians got\npossession of the coast. It was even then limited to a small tract; to the\ncoast of Tyre and Sidon.\n\nIf so many instances may be obtained from the west, many more will be\nfound, as we proceed towards the east; from whence these terms were\noriginally derived. Almost all the places in Greece were of oriental\netymology; or at least from Egypt. I should suppose that the name of\nMethane in the Peloponnesus had some relation to a fountain, being\ncompounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the\nGreeks called \u039c\u03b7\u03c4\u03b9\u03c2, Meetis.\n\n  [618]\u039a\u03b1\u03b9 \u039c\u03b7\u03c4\u03b9\u03c2 \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b3\u03b5\u03bd\u03b5\u03c4\u03c9\u03c1, \u03ba\u03b1\u03b9 \u0395\u03c1\u03c9\u03c2 \u03c0\u03bf\u03bb\u03c5\u03c4\u03b5\u03c1\u03c0\u03b7\u03c2.\n\nWe learn from [619]Pausanias, that there was in this place a temple and a\nstatue of Isis, and a statue also of Hermes in the forum; and that it was\nsituated near some hot springs. We may from hence form a judgment, why this\nname was given, and from what country it was imported. We find this term\nsometimes compounded Meth-On, of which name there was a town in\n[620]Messenia. Instances to our purpose from Greece will accrue continually\nin the course of our work.\n\nOne reason for holding waters so sacred arose from a notion, that they were\ngifted with supernatural powers. Jamblichus takes notice of many ways, by\nwhich the gift of divination was to be obtained. [621]_Some_, says he,\n_procure a prophetic spirit by drinking the sacred water, as is the\npractice of Apollo's priest at Colophon. Some by sitting over the mouth of\nthe cavern, as the women do, who give out oracles at Delphi. Others are\ninspired by the vapour, which arises from the waters; as is the case of\nthose who are priestesses at Branchid\u00e6_. He adds,[622] _in respect to the\noracle at Colophon, that the prophetic spirit was supposed to proceed from\nthe water. The fountain, from whence it flowed, was in an apartment under\nground; and the priest went thither to partake of the emanation_. From this\nhistory of the place we may learn the purport of the name, by which this\noracular place was called. Colophon is Col-Oph On, tumulus Dei Solis\nPythonis, and corresponds with the character given. The river, into which\nthis fountain ran, was sacred, and named Halesus; it was also called\n[623]Anelon: An-El-On, Fons Dei Solis. Halesus is composed of well-known\ntitles of the same God.\n\nDelos was famed for its oracle; and for a fountain sacred to the prophetic\nDeity. It was called [624]Inopus. This is a plain compound of Ain-Opus,\nFons Pythonis. Places named Asopus, Elopus, and like, are of the same\nanalogy. The God of light, Orus, was often styled Az-El; whence we meet\nwith many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela,\nand Zeleia. In Lycia was the city Phaselis, situated upon the mountain\n[625]Chim\u00e6ra; which mountain had the same name, and was sacred to the God\nof fire. Phaselis is a compound of Phi, which, in the Amonian language, is\na mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os\nVulcani, sive apertura ignis; in other words a chasm of fire. The reason\nwhy this name was imposed may be seen in the history of the place[626].\nFlagrat in Phaselitide Mons Chim\u00e6ra, et quidem immortali diebus, et\nnoctibus flamm\u00e2. Chim\u00e6ra is a compound of Cham-Ur, the name of the Deity,\nwhose altar stood towards the top of the [627]mountain. At no great\ndistance stood Mount Argaius, which was a part of the great ridge, called\nTaurus. This Argaius may be either derived from Har, a mountain; or from\nAur, fire. We may suppose Argaius to signify Mons cavus: or rather _ignis\ncavitas_, sive _Vulcani domus_, a name given from its being hollow, and at\nthe same time a reservoir of fiery matter. The history of the mountain may\nbe seen in Strabo; who says, that it was immensely high, and ever covered\nwith snow; it stood in the vicinity of Comana, Castabala, C\u00e6sarea, and\nTyana: and all the country about it abounded with fiery [628]eruptions. But\nthe most satisfactory idea of this mountain may be obtained from coins,\nwhich were struck in its vicinity; and particularly [629]describe it, both\nas an hollow and an inflamed mountain.\n\nIn Thrace was a region called P\u00e6onia, which seems to have had its name from\nP'Eon, the God of light[630]. The natives of these parts were styled both\nPeonians and Pierians; which names equally relate to the Sun. Agreeably to\nthis Maximus Tyrius tells us, that they particularly worshipped that\nluminary: and adds, that they had no image; but instead of it used to\nsuspend upon an high pole a disk of metal, probably of fine gold, as they\nwere rich in that mineral: and before this they performed their\n[631]adoration.\n\nThere is an apparent analogy between the names of places farther east;\nwhose inhabitants were all worshippers of the Sun. Hence most names are an\nassemblage of his titles. Such is Cyrestia, Chalybon, Comana, Ancura,\nCocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a\ncompound of Ham-Es: the natives are said by Festus Avienus to have been\ndevoted to the Sun:\n\n  [632]Denique flammicomo devoti pectora Soli\n  Vitam agitant.\n\nSimilar to Emesa was Edessa, or more properly Adesa, so named from Hades,\nthe God of light. The emperor Julian styles the region--\u1f39\u03b5\u03c1\u03bf\u03bd \u03b5\u03be \u03b1\u03b9\u03c9\u03bd\u03bf\u03c2 \u03c4\u1ff3\n\u1f29\u03bb\u03b9\u1ff3 [633]\u03a7\u03c9\u03c1\u03b9\u03bf\u03bd. This city was also, from its worship, styled [634]Ur,\nUrhoe, and Urcho\u00eb; which last was probably the name of the [635]temple.\n\nThere were many places called Arsene, Arsine, Arsino\u00eb, Arsiana. These were\nall the same name, only varied in different countries; and they were\nconsequently of the same purport. Arsino\u00eb is a compound of arez-ain, Solis\nfons: and most places so denominated will be found famed for some fountain.\nOne of this name was in Syria; [636]\u0391\u03c1\u03c3\u03b9\u03bd\u03bf\u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u03b5\u03bd \u03a3\u03c5\u03c1\u03b9\u1fb3, \u03b5\u03c0\u03b9 \u03b2\u03bf\u03c5\u03bd\u1ff3\n\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03b7. \u03b1\u03c0\u03bf \u03b4\u03b5 \u03c4\u03bf\u03c5 \u03b2\u03bf\u03c5\u03bd\u03bf\u03c5 \u03ba\u03c1\u03b7\u03bd\u03b1\u03c2 \u03b5\u03c1\u03b5\u03c5\u03b3\u03b5\u03c4\u03b1\u03b9 \u03c0\u03bb\u03b5\u03b9\u03bf\u03bd\u03b1\u03c2--\u03b1\u03c6' \u1f61\u03bd \u1f21 \u03c0\u03bf\u03bb\u03b9\u03c2\n\u03c9\u03bd\u03bf\u03bc\u03b1\u03c3\u03c4\u03b1\u03b9. _Arsino\u00eb is a city in Syria, situated upon a rising ground, out\nof which issue many streams: from hence the city had its name_. Arsine and\nArsiana in Babylonia had [637]fountains of bitumen. Arsene in Armenia was a\nnitrous lake: [638]\u0391\u03c1\u03c3\u03b7\u03bd\u03b7 \u03bb\u03b9\u03bc\u03b7\u03bd--\u03bd\u03b9\u03c4\u03c1\u03b9\u03c4\u03b9\u03c2. Near Arsino\u00eb, upon the Red Sea,\nwere hot streams of bitter [639]waters; and Arsino\u00eb near [640]Ephesus had\nwaters equally bitter.\n\nThere were many people called Hyrcani; and cities and regions, Hyrcania: in\nthe history of which there will be uniformly found some reference to fire.\nThe name is a compound of Ur-chane, the God of that element. He was\nworshipped particularly at Ur, in Chaldea: and one tribe of that nation\nwere called Urchani. Strabo mentions them as only one branch of the\n[641]literati; but [642]Pliny speaks of them as a people, a tribe of the\nChaldeans. Here was the source of fire worship: and all the country was\nreplete with bitumen and fire. There was a region [643]Hyrcania, inhabited\nby the Medes; which seems to have been of the same inflammable nature. The\npeople were called Hyrcani, and Astabeni: which latter signifies the sons\nof fire. Celiarius mentions a city Hyrcania in [644]Lydia. There were\ncertainly people styled Hyrcani; and a large plain called Campus Hyrcanus\n[645] in the same part of the world. It seems to have been a part of that\nparched and burning region called \u03ba\u03b1\u03c4\u03b1\u03ba\u03b5\u03ba\u03b1\u03c5\u03bc\u03b5\u03bd\u03b7, so named from the fires\nwith which it abounded. It was near Hierapolis, Caroura, and Fossa\nCharonea; all famed for fire.\n\nIt may seem extraordinary, yet I cannot help thinking, that the Hercynian\nforest in Germany was no other than the Hurcanian, and that it was\ndenominated from the God Urcan, who was worshipped here as well as in the\neast. It is mentioned by Eratosthenes and Ptolemy, under the name of \u03b4\u03c1\u03c5\u03bc\u03bf\u03c2\n\u039f\u03c1\u03ba\u03c5\u03bd\u03b9\u03bf\u03c2, or the forest of [646]Orcun; which is, undoubtedly, the same name\nas that above. I have taken notice, that the name of the mountain Pyrene\nsignified a fountain of fire, and that the mountain had once flamed. There\nwas a Pyrene among the Alpes [647]Tridentini, and at the foot of it a city\nof the same [648]name; which one would infer to have been so denominated\nfrom the like circumstance. I mention this, because here was the regio\nHercynia, where the Hercynian forest[649] commenced, and from which it\nreceived its name. Beatus Rhenanus, in his account of these parts, says,\nthat there was a tradition of this mountain Pyrene once[650] burning: and,\nconformably to this notion, it is still distinguished by the name of the\ngreat [651]Brenner. The country, therefore, and the forest may have been\ncalled Orcunian upon this account. For as the worship of the Sun, the Deity\nof fire, prevailed greatly at places of this nature, I make no doubt but\nHercynia, which Ptolemy expresses \u039f\u03c1\u03ba\u03c5\u03bd\u03b9\u03b1 was so named from Or-cun, the God\nof that element.\n\nWe must not be surprised to find Amonian names among the Alpes; for some of\nthat family were the first who passed them. The merit of great performances\nwas by the Greeks generally attributed to a single person. This passage\ntherefore through the mountains is said by some to have been the work of\nHercules: by others of Cottus, and [652]Cottius. From hence this particular\nbranch of the mountains had the name of Alpes Cottiae; and the country was\ncalled Regio Cottiana: wherein were about twelve capital [653]cities. Some\nof that antient and sacred nation, the Hyperboreans, are said by Posidonius\nto have taken up their residence in these parts. [654]\u03a4\u03bf\u03c5\u03c2\n\u1f59\u03c0\u03b5\u03c1\u03b2\u03bf\u03c1\u03b5\u03bf\u03c5\u03c2--\u03bf\u03b9\u03ba\u03b5\u03b9\u03bd \u03c0\u03b5\u03c1\u03b9 \u03c4\u03b1\u03c2 \u0391\u03bb\u03c0\u03b5\u03b9\u03c2 \u03c4\u03b7\u03c2 \u0399\u03c4\u03b1\u03bb\u03b9\u03b1\u03c2. Here inhabited the\nTaurini: and one of the chief cities was Comus. Strabo styles the country\nthe land of [655]Ideonus, and Cottius. These names will be found hereafter\nto be very remarkable. Indeed many of the Alpine appellations were Amonian;\nas were also their rites: and the like is to be observed in many parts of\nGaul, Britain, and Germany. Among other evidences the worship of Isis, and\nof her sacred ship, is to be noted; which prevailed among the Suevi.\n[656]Pars Suevorum et Isidi sacrificat: unde causa et origo peregrino\nsacro, parum comperi; nisi quod signum ipsum in modum Liburn\u00e6 figuratum\ndocet advectam religionem. The ship of Isis was also reverenced at Rome:\nand is marked in the [657]calendar for the month of March. From whence the\nmystery was derived, we may learn from [658]Fulgentius. Navigium Isidis\n\u00c6gyptus colit. Hence we find, that the whole of it came from Egypt. The\nlike is shewn by [659]Lactantius. To this purpose I could bring innumerable\nproofs, were I not limited in my progress. I may perhaps hereafter\nintroduce something upon this head, if I should at any time touch upon the\nantiquities of Britain and Ireland; which seem to have been but imperfectly\nknown. Both of these countries, but especially the latter, abound with\nsacred terms, which have been greatly overlooked. I will therefore say so\nmuch in furtherance of the British Antiquarian, as to inform him, that\nnames of places, especially of hills, promontories, and rivers, are of long\nduration; and suffer little change. The same may be said of every thing,\nwhich was esteemed at all sacred, such as temples, towers, and high mounds\nof earth; which in early times were used for altars. More particularly all\nmineral and medicinal waters will be found in a great degree to retain\ntheir antient names: and among these there may be observed a resemblance in\nmost parts of the world. For when names have been once determinately\naffixed, they are not easily effaced. The Grecians, who under Alexander\nsettled in Syria, and Mesopotamia, changed many names of places, and gave\nto others inflections, and terminations after the mode of their own\ncountry. But Marcellinus, who was in those parts under the Emperor Julian,\nassures us, that these changes and variations were all cancelled: and that\nin his time the antient names prevailed. Every body, I presume, is\nacquainted with the history of Palmyra, and of Zenobia the queen; who\nhaving been conquered by the emperor Aurelian, was afterwards led in\ntriumph. How much that city was beautified by this princess, and by those\nof her family, may be known by the stately ruins which are still extant.\nYet I have been assured by my late excellent and learned friend Mr. Wood,\nthat if you were to mention Palmyra to an Arab upon the spot, he would not\nknow to what you alluded: nor would you find him at all more acquainted\nwith the history of Od\u00e6natus, and Zenobia. Instead of Palmyra he would talk\nof Tedmor; and in lieu of Zenobia he would tell you, that it was built by\nSalmah Ebn Doud, that is by Solomon the son of David. This is exactly\nconformable to the account in the scriptures: for it is said in the Book of\nChronicles, [660]_He also_ (Solomon) _built Tadmor in the wilderness_. The\nGrecian name Palmyra, probably of two thousand years standing, is novel to\na native Arab.\n\nAs it appeared to me necessary to give some account of the rites, and\nworship, in the first ages, at least in respect to that great family, with\nwhich I shall be principally concerned, I took this opportunity at the same\ntime to introduce these etymological inquiries. This I have done to the\nintent that the reader may at first setting out see the true nature of my\nsystem; and my method of investigation. He will hereby be able to judge\nbeforehand of the scope which I pursue; and of the terms on which I found\nmy analysis. If it should appear that the grounds, on which I proceed, are\ngood, and my method clear, and warrantable, the subsequent histories will\nin consequence of it receive great illustration. But should it be my\nmisfortune to have my system thought precarious, or contrary to the truth,\nlet it be placed to no account, but be totally set aside: as the history\nwill speak for itself; and may without these helps be authenticated.\n\n[Illustration: Pl. I. _Mons Arg\u00e6us Ex Numism Tyanorum et C\u00e6sariensium_]\n\n       *       *       *       *       *\n\n\nOF\n\nWORSHIP PAID AT CAVERNS;\n\nAND OF\n\nTHE ADORATION OF FIRE\n\nIN THE\n\nFIRST AGES.\n\nAs soon as religion began to lose its purity, it degenerated very fast;\nand, instead of a reverential awe and pleasing sense of duty, there\nsucceeded a fearful gloom and unnatural horror, which were continually\naugmented as superstition increased. Men repaired in the first ages either\nto the lonely summits of mountains, or else to caverns in the rocks, and\nhollows in the bosom of the earth; which they thought were the residence of\ntheir Gods. At the entrance of these they raised their altars and performed\ntheir vows. Porphyry takes notice how much this mode of worship prevailed\namong the first nations upon the earth: [661]\u03a3\u03c0\u03b7\u03bb\u03b1\u03b9\u03b1 \u03c4\u03bf\u03b9\u03bd\u03c5\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bd\u03c4\u03c1\u03b1 \u03c4\u03c9\u03bd\n\u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03c9\u03bd, \u03c0\u03c1\u03b9\u03bd \u03ba\u03b1\u03b9 \u03bd\u03b1\u03bf\u03c5\u03c2 \u03b5\u03c0\u03b9\u03bd\u03bf\u03b7\u03c3\u03b1\u03b9, \u03b8\u03b5\u03bf\u03b9\u03c2 \u03b1\u03c6\u03bf\u03c3\u03b9\u03bf\u03c5\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b5\u03bd \u039a\u03c1\u03b7\u03c4\u1fc3 \u03bc\u03b5\u03bd\n\u039a\u03bf\u03c5\u03c1\u03b7\u03c4\u03c9\u03bd \u0394\u03b9\u03b9, \u03b5\u03bd \u0391\u03c1\u03ba\u03b1\u03b4\u03b9\u1fb3 \u03b4\u03b5 \u03a3\u03b5\u03bb\u03b7\u03bd\u1fc3, \u03ba\u03b1\u03b9 \u03a0\u03b1\u03bd\u03b9 \u03b5\u03bd \u039b\u03c5\u03ba\u03b5\u03b9\u1ff3 \u03ba\u03b1\u03b9 \u03b5\u03bd \u039d\u03b1\u03be\u1ff3 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u1ff3.\nWhen in process of time they began to erect temples, they were still\ndetermined in their situation by the vicinity of these objects, which they\ncomprehended within the limits of the sacred inclosure. These melancholy\nrecesses were esteemed the places of the highest sanctity: and so greatly\ndid this notion prevail, that, in aftertimes, when this practice had\nceased, still the innermost part of the temple was denominated the\n_cavern_. Hence the Scholiast upon Lycophron interprets the words \u03c0\u03b1\u03c1'\n\u03b1\u03bd\u03c4\u03c1\u03b1 in the poet, [662]\u03a4\u03bf\u03c5\u03c2 \u03b5\u03c3\u03c9\u03c4\u03b1\u03c4\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c0\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c5 \u03bd\u03b1\u03bf\u03c5. _The cavern is the\ninnermost place of the temple_. Pausanias, speaking of a cavern in Phocis,\nsays, that it was particularly sacred to Aphrodite. [663]\u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03b7 \u03b4' \u03b5\u03c7\u03b5\u03b9\n\u03b5\u03bd \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u1ff3 \u03c4\u03b9\u03bc\u03b1\u03c2. _In this cavern divine honours were paid to Aphrodite._\nParnassus was rendered holy for nothing more than for these unpromising\ncircumstances. \u1f39\u03b5\u03c1\u03bf\u03c0\u03c1\u03b5\u03c0\u03b7\u03c2 \u1f41 \u03a0\u03b1\u03c1\u03bd\u03b1\u03c3\u03c3\u03bf\u03c2, \u03b5\u03c7\u03c9\u03bd \u03b1\u03bd\u03c4\u03c1\u03b1 \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b1 \u03c7\u03c9\u03c1\u03b9\u03b1\n\u03c4\u03b9\u03bc\u03c9\u03bc\u03b5\u03bd\u03b1 \u03c4\u03b5, \u03ba\u03b1\u03b9, \u1f01\u03b3\u03b9\u03c3\u03c4\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03b1.[664] _The mountain of Parnassus is a place\nof great reverence; having many caverns, and other detached spots, highly\nhonoured and sanctified_. At T\u00e6narus was a temple with a fearful aperture,\nthrough which it was fabled that Hercules dragged to light the dog of hell.\nThe cave itself seems to have been the temple; for it is said, [665]\u0395\u03c0\u03b9 \u03c4\u1fc3\n\u03b1\u03ba\u03c1\u1fb3 \u039d\u03b1\u03bf\u03c2 \u03b5\u03b9\u03ba\u03b1\u03c3\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u1ff3. _Upon the top of the promontory stands a\ntemple, in appearance like a cavern_. The situation of Delphi seems to have\nbeen determined on account of a mighty chasm in the hill, [666]\u03bf\u03bd\u03c4\u03bf\u03c2\n\u03c7\u03b1\u03c3\u03bc\u03b1\u03c4\u03bf\u03c2 \u03b5\u03bd \u03c4\u1ff3 \u03c4\u03bf\u03c0\u1ff3: and Apollo is said to have chosen it for an oracular\nshrine, on account of the effluvia which from thence proceeded.\n\n  [667]Ut vidit P\u00e6an vastos telluris hiatus\n  Divinam spirare fidem, ventosque loquaces\n  Exhalare solum, sacris se condidit antris,\n  Incubuitque adyto: vates ibi factus Apollo.\n\nHere also was the temple of the [668]Muses, which stood close upon a\nreeking stream. But, what rendered Delphi more remarkable, and more\nreverenced, was the Corycian cave, which lay between that hill and\nParnassus. It went under ground a great way: and Pausanias, who made it his\nparticular business to visit places of this nature, says, _that it was the\nmost extraordinary of any which he ever beheld_. [669]\u0391\u03bd\u03c4\u03c1\u03bf\u03bd \u039a\u03c9\u03c1\u03c5\u03ba\u03b9\u03bf\u03bd\n\u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03c9\u03bd, \u1f61\u03bd \u03b5\u03b9\u03b4\u03bf\u03bd, \u03b8\u03b5\u03b1\u03c2 \u03b1\u03be\u03b9\u03bf\u03bd \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1. There were many caves styled\nCorycian: one in Cilicia, mentioned by Stephanus Byzantinus from\nParthenius, who speaks of a city of the same name: \u03a0\u03b1\u03c1' \u1f91 \u03c4\u03bf \u039a\u03c9\u03c1\u03c5\u03ba\u03b9\u03bf\u03bd\n\u03b1\u03bd\u03c4\u03c1\u03bf\u03bd \u039d\u03c5\u03bc\u03c6\u03c9\u03bd, \u03b1\u03be\u03b9\u03b1\u03b3\u03b1\u03c3\u03c4\u03bf\u03bd \u03b8\u03b5\u03b1\u03bc\u03b1. _Near which city was the Corycian cavern,\nsacred to the nymphs, which afforded a sight the most astonishing_. There\nwas a place of this sort at [670]Samacon, in Elis; and, like the above,\nconsecrated to the nymphs. There were likewise medicinal waters, from which\npeople troubled with cutaneous and scrofulous disorders found great\nbenefit. I have mentioned the temple at Hierapolis in [671]Phrygia; and the\nchasm within its precincts, out of which there issued a pestilential\nvapour. There was a city of the same name in [672]Syria, where stood a\ntemple of the highest antiquity; and in this temple was a fissure, through\nwhich, according to the tradition of the natives, the waters at the deluge\nretired. Innumerable instances might be produced to this purpose from\nPausanias, Strabo, Pliny, and other writers.\n\nIt has been observed, that the Greek term \u03ba\u03bf\u03b9\u03bb\u03bf\u03c2, hollow, was often\nsubstituted for Co\u00eblus, heaven: and, I think, it will appear to have been\nthus used from the subsequent history, wherein the worship of the\nAtlantians is described. The mythologists gave out, that Atlas supported\nheaven: one reason for this notion was, that upon mount Atlas stood a\ntemple to Co\u00eblus. It is mentioned by Maximus Tyrius in one of his\ndissertations, and is here, as in many other instances, changed to \u03ba\u03bf\u03b9\u03bb\u03bf\u03c2,\nhollow. The temple was undoubtedly a cavern: but the name is to be\nunderstood in its original acceptation, as Co\u00ebl, the house of God; to which\nthe natives paid their adoration. This mode of worship among the Atlantian\nbetrays a great antiquity; as the temple seems to have been merely a vast\nhollow in the side of the mountain; and to have had in it neither image,\nnor pillar, nor stone, nor any material object of adoration: [673]\u0395\u03c3\u03c4\u03b9 \u03b4\u03b5\n\u0391\u03c4\u03bb\u03b1\u03c2 \u03bf\u03c1\u03bf\u03c2 \u03ba\u03bf\u03b9\u03bb\u03bf\u03bd, \u03b5\u03c0\u03b9\u03b5\u03b9\u03ba\u03c9\u03c2 \u1f51\u03c8\u03b7\u03bb\u03bf\u03bd.--\u03a4\u03bf\u03c5\u03c4\u03bf \u039b\u03b9\u03b2\u03c5\u03c9\u03bd \u03ba\u03b1\u03b9 \u1f31\u03b5\u03c1\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03b8\u03b5\u03bf\u03c2, \u03ba\u03b1\u03b9\n\u1f41\u03c1\u03ba\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1. _This Atlas (of which I have been speaking) is a\nmountain with a cavity, and of a tolerable height, which the natives esteem\nboth as a temple and a Deity: and it is the great object by which they\nswear; and to which they pay their devotions_. The cave in the mountain was\ncertainly named Co-el, the house of God; equivalent to C\u0153lus of the Romans.\nTo this the people made their offerings: and this was the heaven which\nAtlas was supposed to support. It seems to have been no uncommon term among\nthe Africans. There was a city in Libya named Co\u00ebl, which the Romans\nrendered Co\u00eblu. They would have expressed it Coelus, or C\u0153lus; but the name\nwas copied in the time of the Punic wars, before the s final was admitted\ninto their writings. Vaillant has given several specimens of coins struck\nin this city to the honour of some of the Roman [674]emperors, but\nespecially of Verus, Commodus, and Antoninus Pius.\n\n[Illustration: Pl. II. _Temple of Mithras near Naki Rustan in Persia. Also\ntemples in the rock near the Plain of the Magi._ From Le Bruyn.]\n\nAmong the Persians most of the temples were caverns in rocks, either formed\nby nature, or artificially produced. They had likewise Puratheia, or open\ntemples, for the celebration of the rites of fire. I shall hereafter shew,\nthat the religion, of which I have been treating, was derived from the sons\nof Chus: and in the antient province of Chusistan, called afterwards\nPersis, there are to be seen at this day many curious monuments of\nantiquity, which have a reference to that worship. The learned Hyde\nsupposes them to have been either [675]palaces, or tombs. The chief\nbuilding, which he has taken for a palace, is manifestly a Puratheion; one\nof those open edifices called by the Greeks \u1f59\u03c0\u03b1\u03b9\u03b8\u03c1\u03b1. It is very like the\ntemple at Lucorein in upper Egypt, and seems to be still entire. At a\nglance we may perceive, that it was never intended for an habitation. At a\ndistance are some sacred grottos, hewn out of the rock; the same which he\nimagines to have been tombs. Many of the antients, as well as of the\nmoderns, have been of the same opinion. In the front of these grottos are\nrepresentations of various characters: and among others is figured, more\nthan once, a princely personage, who is approaching the altar where the\nsacred fire is [676]burning. Above all is the Sun, and the figure of a\nDeity in a cloud, with sometimes a sacred bandage, at other times a serpent\nentwined round his middle, similar to the Cnuphis of Egypt. Hyde supposes\nthe figure above to be the soul of the king, who stands before the altar:\nbut it is certainly an emblem of the Deity, of which we have a second\nexample in Le [677]Bruyn, copied from another part of these edifices. Hyde\ntakes notice, that there were several repetitions of this history, and\nparticularly of persons, solem et ignem in pariete delineatos intuentes:\nyet he forms his judgment from one specimen only. These curious samples of\nantient architecture are described by [678]K\u00e6mpfer, [679]Mandesloe,\n[680]Chardin, and [681]Le Bruyn. They are likewise taken notice of by\n[682]Thevenot, and Herbert. In respect to the grottos I am persuaded, that\nthey were temples, and not tombs. Nothing was more common among the\nPersians than to have their temples formed out of rocks. Mithras e\n[683]Petr\u00e2 was in a manner a proverb. Porphyry assures us, that the Deity\nhad always a rock or cavern for his temple: that people, in all places,\nwhere the name of Mithras was known, paid their worship at a [684]cavern.\nJustin Martyr speaks to the same [685]purpose: and Lutatius Placidus\nmentions that this mode of worship began among the Persians, [686]Pers\u00e6 in\nspel\u00e6is coli solem primi invenisse dicuntur. There is therefore no reason\nto think that these grottos were tombs; or that the Persians ever made use\nof such places for the sepulture of their kings. The tombs of [687]Cyrus,\n[688]Nitocris, and other oriental princes, were within the precincts of\ntheir cities: from whence, as well as from the devices upon the\nentablatures of these grottos, we may be assured that they were designed\nfor temples. Le Bruyn indeed supposes them to have been places of burial;\nwhich is very natural for a person to imagine, who was not acquainted with\nthe antient worship of the people. Thevenot also says, that he [689]went\ninto the caverns, and saw several stone coffins. But this merely\nconjectural: for the things, to which he alludes, were not in the shape of\ncoffins, and had undoubtedly been placed there as cisterns for water, which\nthe Persians used in their nocturnal lustrations. This we may, in great\nmeasure, learn from his own words: for he says, that these reservoirs were\nsquare, and had a near resemblance to the basons of a fountain. The hills,\nwhere these grottos have been formed, are probably the same, which were of\nold famous for the strange echoes, and noises heard upon them. The\ncircumstance is mentioned by Clemens Alexandrinus[690], who quotes it from\nthe writers, who treated of the Persic history. It seems that there were\nsome sacred hills in Persis, where, as people passed by, there were heard\nshouts, as of a multitude of people: also hymns and exultations, and other\nuncommon noises. These sounds undoubtedly proceeded from the priests at\ntheir midnight worship: whose voices at that season were reverberated by\nthe mountains, and were accompanied with a reverential awe in those who\nheard them. The country below was called \u03a7\u03c9\u03c1\u03b1 \u03c4\u03c9\u03bd \u039c\u03b1\u03b3\u03c9\u03bd, the region of the\nMagi.\n\nThe principal building also, which is thought to have been a palace, was a\ntemple; but of a different sort. The travellers above say, that it is\ncalled Istachar: and Hyde repeats it, and tells us, that it signifies e\nrupe sumptum, seu rupe constans saxeum palatium: and that it is derived\nfrom the Arabic word sachr, rupes, in the eighth [691]conjugation. I am\nsorry, that I am obliged to controvert this learned man's opinion, and to\nencounter him upon his own ground, about a point of oriental etymology. I\nam entirely a stranger to the Persic, and Arabic languages; yet I cannot\nacquiesce in his opinion. I do not think that the words e rupe sumptum, vel\nrupe constans saxeum palatium, are at any rate materials, out of which a\nproper name could be constructed. The place to be sure, whether a palace,\nor a temple, is built of stone taken from the quarry, or rock: but what\ntemple or palace is not? Can we believe that they would give as a proper\nname to one place, what was in a manner common to all; and choose for a\ncharacteristic what was so general and indeterminate? It is not to be\nsupposed. Every symbol, and representation relates to the worship of the\ncountry: and all history shews that such places were sacred, and set apart\nfor the adoration of fire, and the Deity of that element, called Ista, and\nEsta.[692] Ista-char, or Esta-char is the place or temple of Ista or Esta;\nwho was the Hestia, \u1f19\u03c3\u03c4\u03b9\u03b1, of the Greeks, and Vesta of the Romans. That the\nterm originally related to fire we have the authority of Petavius.\n[693]Hebra\u00efc\u00e2 lingu\u00e2 \u05d0\u05e9 ignem significat, Aram\u00e6\u00e2 \u05d0\u05e9\u05ea\u05d0 qu\u00e2 voce ignem a\nNo\u00ebmo vocatum Berosus prodidit: atque inde fortassis Gr\u00e6ci \u1f19\u03c3\u03c4\u03b9\u03b1\u03c2 originem\ndeduxerunt. Herbert, therefore, with great propriety, supposes the building\nto have been the temple of [694]Anaia, or Ana\u00efs; who was the same as Hanes,\nas well as Hestia. Procopius, speaking of the sacred fire of the Persians,\nsays expressly, that it was the very same which in aftertimes the Romans\nworshipped, and called the fire of Hestia, or Vesta. [695]\u03a4\u03bf\u03c5\u03c4\u03bf \u03b5\u03c3\u03c4\u03b9 \u03c4\u03bf\n\u03c0\u03c5\u03c1, \u1f41\u03c0\u03b5\u03c1 \u1f19\u03c3\u03c4\u03b9\u03b1\u03bd \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03bf, \u03ba\u03b1\u03b9 \u03b5\u03c3\u03b5\u03b2\u03bf\u03bd\u03c4\u03bf \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u1f51\u03c3\u03c4\u03b5\u03c1\u03bf\u03b9\u03c2 \u03c7\u03c1\u03bf\u03bd\u03bf\u03b9\u03c2 \u03a1\u03c9\u03bc\u03b1\u03b9\u03bf\u03b9.\nThis is farther proved from a well known verse in Ovid.\n\n  [696]Nec tu aliud Vestam, quam vivam intellige flammam.\n\nHyde renders the term after K\u00e6mpfer, Ista: but it was more commonly\nexpressed Esta, and Asta. The Deity was also styled Astachan, which as a\nmasculine signified Sol Dominus, sive Vulcanus Rex. This we may infer from\na province in Parthia, remarkable for eruptions of fire, which was called\n[697]Asta-cana, rendered by the Romans Astacene, the region of the God of\nfire. The island Delos was famous for the worship of the sun: and we learn\nfrom Callimachus, that there were traditions of subterraneous fires\nbursting forth in many parts of it.\n\n  [698]\u03a6\u03c5\u03ba\u03bf\u03c2 \u1f01\u03c0\u03b1\u03bd \u03ba\u03b1\u03c4\u03b5\u03c6\u03bb\u03b5\u03be\u03b1\u03c2, \u03b5\u03c0\u03b5\u03b9 \u03c0\u03b5\u03c1\u03b9\u03ba\u03b1\u03b9\u03b5\u03bf \u03c0\u03c5\u03c1\u03b9.\n\nUpon this account it was called [699]Pirpile; and by the same poet Histia,\nand Hestia, similar to the name above. [700]\u0399\u03c3\u03c4\u03b9\u03b7, \u03c9 \u03bd\u03b7\u03c3\u03c9\u03bd \u03b5\u03c5\u03b5\u03c3\u03c4\u03b9\u03b7. The\nantient Scyth\u00e6 were worshippers of fire: and Herodotus describes them as\ndevoted to Histia[701]. \u1f39\u03bb\u03b1\u03c3\u03ba\u03bf\u03bd\u03c4\u03b1\u03c2 \u1f39\u03c3\u03c4\u03b9\u03b7\u03bd \u03bc\u03b5\u03bd \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1. From hence, I think,\nwe may know for certain the purport of the term Istachar, which was a name\ngiven to the grand Pureion in Chusistan from the Deity there worshipped. It\nstands near the bottom of the hills with the caverns in a widely-extended\nplain: which I make no doubt is the celebrated plain of the magi mentioned\nabove by Clemens. We may from these data venture to correct a mistake in\nMaximus Tyrius, who in speaking of fire-worship among the Persians, says,\nthat it was attended with acclamations, in which they invited the Deity to\ntake his repast[702]. \u03a0\u03c5\u03c1, \u03b4\u03b5\u03c3\u03c0\u03bf\u03c4\u03b1, \u03b5\u03c3\u03b8\u03b9\u03b5. What he renders \u03b5\u03c3\u03b8\u03b9\u03b5, was\nundoubtedly \u1f19\u03c3\u03c4\u03b9\u03b5, Hestie, the name of the God of fire. The address was, \u03a9\n\u03a0\u03c5\u03c1, \u03b4\u03b5\u03c3\u03c0\u03bf\u03c4\u03b1, \u1f19\u03c3\u03c4\u03b9\u03b5: O mighty Lord of fire, Hestius: which is changed to O\nFire, come, and feed.\n\nThe island Cyprus was of old called [703]Cerastis, and Cerastia; and had a\ncity of the same name. This city was more known by the name of Amathus: and\nmention is made of cruel rites practised in its [704]temple. As long as the\nformer name prevailed, the inhabitants were styled Cerast\u00e6. They were more\nparticularly the priests who were so denominated; and who were at last\nextirpated for their cruelty. The poets imagining that the term Cerast\u00e6\nrelated to a horn, fabled that they were turned into bulls.\n\n  [705] Atque illos gemino quondam quibus aspera cornu\n  Frons erat, unde etiam nomen traxere Cerast\u00e6.\n\nThere was a city of the same name in Eub\u0153a, expressed Carystus, where the\nstone [706]Asbestus was found. Of this they made a kind of cloth, which was\nsupposed to be proof against fire, and to be cleansed by that element. The\npurport of the name is plain; and the natural history of the place affords\nus a reason why it was imposed. For this we are obliged to Solinus, who\ncalls the city with the Grecian termination, Carystos; and says, that it\nwas noted for its hot streams: [707]Carystos aquas calentes habet, quas\n\u0395\u03bb\u03bb\u03bf\u03c0\u03b9\u03b1\u03c2 vocant. We may therefore be assured, that it was called Car-ystus\nfrom the Deity of fire, to whom all hot fountains were sacred. Ellopia is a\ncompound of El Ope, Sol Python, another name of the same Deity. Carystus,\nCerastis, Cerasta, are all of the same purport: they betoken a place, or\ntemple of Astus, or Asta, the God of fire. Cerasta in the feminine is\nexpressly the same, only reversed, as Astachar in Chusistan. Some places\nhad the same term in the composition of their names, which was joined with\nKur; and they were named in honour of the Sun, styled \u039a\u03c5\u03c1\u03bf\u03c2, Curos. He was\nworshipped all over Syria; and one large province was hence named Curesta,\nand Curestica, from \u039a\u03c5\u03c1 \u1f19\u03c3\u03c4\u03bf\u03c2, Sol Hestius.\n\nIn Cappadocia were many Puratheia; and the people followed the same manner\nof worship, as was practised in Persis. The rites which prevailed, may be\ninferred from the names of places, as well as from the history of the\ncountry. One city seems to have been denominated from its tutelary Deity,\nand called Castabala. This is a plain compound of Ca-Asta-Bala, the place\nor temple of Asta Bala; the same Deity, as by the Syrians was called\nBaaltis. Asta Bala was the Goddess of fire: and the same customs prevailed\nhere as at Feronia in Latium. The female attendants in the temple used to\nwalk with their feet bare over burning [708]coals.\n\nSuch is the nature of the temple named Istachar; and of the caverns in the\nmountains of Chusistan. They were sacred to Mithras, and were made use of\nfor his rites. Some make a distinction between Mithras, Mithres, and\nMithra: but they were all the same Deity, the [709]Sun, esteemed the chief\nGod of the Persians. In these gloomy recesses people who were to be\ninitiated, were confined for a long season in the dark, and totally\nsecluded from all company. During this appointed term they underwent, as\nsome say, eighty kinds of trials, or tortures, by way of expiation.\n[710]Mithra apud Persas Sol esse existimatur: nemo vero ejus sacris\ninitiari potest, nisi per aliquot suppliciarum gradus transierit. Sunt\ntormentorum ij lxxx gradus, partim intensiores.--Ita demum, exhaustis\nomnibus tormentis, sacris imbuuntur. Many [711]died in the trial: and those\nwho survived were often so crazed and shaken in their intellects, that they\nnever returned to their former state of mind.\n\nSome traces of this kind of penance may be still perceived in the east,\nwhere the followers of Mahomet have been found to adopt it. In the history\ngiven by Hanway of the Persian monarch, Mir Maghmud, we have an account of\na process similar to that above, which this prince thought proper to\nundergo. He was of a sour and cruel disposition, and had been greatly\ndejected in his spirits; on which account he wanted to obtain some light\nand assistance from heaven. [712]_With this intent Maghmud undertook to\nperform the spiritual exercises which the Indian Mahommedans, who are more\naddicted to them than those of other countries, have introduced into\nKandahar. This superstitious practice is observed by shutting themselves up\nfourteen or fifteen days in a place where no light enters. The only\nnourishment they take is a little bread and water at sun-set. During this\nretreat they employ their time in repeating incessantly, with a strong\nguttural voice, the word_ Hou, _by which they denote one of the attributes\nof the Deity. These continual cries, and the agitations of the body with\nwhich they were attended, naturally unhinge the whole frame. When by\nfasting and darkness the brain is distempered, they fancy they see spectres\nand hear voices. Thus they take pains to confirm the distemper which puts\nthem upon such trials_.\n\n_Such was the painful exercise which Maghmud undertook in January this\nyear; and for this purpose he chose a subterraneous vault. In the beginning\nof the next month, when he came forth, he was so pale, disfigured, and\nemaciated, that they hardly knew him. But this was not the worst effect of\nhis devotion. Solitude, often dangerous to a melancholy turn of thought,\nhad, under the circumstances of his inquietude, and the strangeness of his\npenance, impaired his reason. He became restless and suspicious, often\nstarting_.--In one of these fits he determined to put to death the whole\nfamily of his predecessor, Sha Hussein; among whom were several brothers,\nthree uncles, and seven nephews, besides that prince's children. All these,\nin number above an hundred, the tyrant cut to pieces with his own hand in\nthe palace yard, where they were assembled for that bloody purpose. Two\nsmall children only escaped by the intervention of their father, who was\nwounded in endeavouring to screen them.\n\n[Illustration: Pl. III. Petra, Mithra or Temple of Mithras from Thevenot. Part 2.]\n\nThe reverence paid to caves and grottos arose from a notion that they were\na representation of the [713]world; and that the chief Deity whom the\nPersians worshipped proceeded from a cave. Such was the tradition which\nthey had received, and which contained in it matter of importance. Porphyry\nattributes the original of the custom to Zoroaster, whoever Zoroaster may\nhave been; and says, that he first consecrated a natural cavern in Persis\nto Mithras, the creator and father of all things. He was followed in this\npractice by others, who dedicated to the Deity places of this [714]nature;\neither such as were originally hollowed by nature, or made so by the art of\nman. Those, of which we have specimens exhibited by the writers above, were\nprobably enriched and ornamented by the Achaimenid\u00e6 of Persis, who\nsucceeded to the throne of Cyrus. They are modern, if compared with the\nfirst introduction of the worship; yet of high antiquity in respect to us.\nThey are noble relics of Persic architecture, and afford us matter of great\ncuriosity.\n\n       *       *       *       *       *\n\n\nOF THE\n\nOMPHI,\n\nAND OF\n\nTHE WORSHIP UPON HIGH PLACES.\n\nThe term Omphi is of great antiquity, and denotes an oracular influence, by\nwhich people obtained an insight into the secrets of futurity. I have taken\nnotice with what reverence men in the first ages repaired to rocks and\ncaverns, as to places of particular sanctity. Here they thought that the\nDeity would most likely disclose himself either by a voice, or a dream, or\nsome other pr\u00e6ternatural token. Many, for the same purpose, worshipped upon\nhills, and on the tops of high mountains; imagining that they hereby\nobtained a nearer communication with heaven. Hence we read, as far back as\nthe days of Moses, concerning the high places in [715]Canaan. And, under\nthe kings of Israel and Judah, that the people _made their offerings in\nhigh places_. We are particularly told of Pekah, the son of Remaliah, that\n_he walked in the way of the [716] kings of Israel; yea, and made his sons\nto pass through the fire, according to the abominations of the heathen--and\nhe sacrificed and burnt incense in the high places, and on the hills, and\nunder every green tree_. And many times when a reformation was introduced\nunder some of the wiser and better princes, it is still lamented by the\nsacred writer, that [717] _the high places were not taken away: the people\nstill offered, and burnt incense on the high places_. It is observable,\nwhen the king of Moab wanted to obtain an answer from God, that he took\nBalaam the prophet, and brought him to the [718]high places of Baal. And,\nfinding that he could not obtain his purpose there, he carried him into the\nfield of Zophim unto the top of Pisgah; and from thence he again removed\nhim to the top of Peor. In all these places _he erected seven altars, and\noffered a bullock and a ram on every[719] altar_. It is said of Orpheus,\nthat he went with some of his disciples to meet Theiodamas, the son of\nPriam, and to partake in a sacrifice which he every year offered upon the\nsummit of a high[720] mountain. We are told by Strabo, that the Persians\nalways performed their worship upon hills[721]. \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9 \u03c4\u03bf\u03b9\u03bd\u03c5\u03bd \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u03b9\n\u03b2\u03c9\u03bc\u03bf\u03c5\u03c2 \u03bf\u03c5\u03c7 \u1f31\u03b4\u03c1\u03c5\u03bf\u03bd\u03c4\u03b1\u03b9\u00b7 \u0398\u03c5\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u03b5\u03bd \u1f51\u03c8\u03b7\u03bb\u1ff3 \u03c4\u03bf\u03c0\u1ff3, \u03c4\u03bf\u03bd \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03bd \u03b7\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03b9 \u0394\u03b9\u03b1.\n\nThe people of Cappadocia and Pontus observed the like method of worship:\nand, of all sacrifices, wherever exhibited upon high places, none, perhaps,\never equalled in magnificence that which was offered by Mithridates upon\nhis war with the Romans. He followed the Persic modes of worship, as well\nas the mixed rites of the Chaldeans and Syrians. Hence he chose one of the\nhighest mountains in his dominions: upon the top of which he reared an\nimmense pile, equal in size to the summit on which it stood: and there he\nsacrificed to the God of armies--[722]\u0395\u03b8\u03c5\u03b5 \u03c4\u1ff3 \u03a3\u03c4\u03c1\u03b1\u03c4\u03b9\u1ff3 \u0394\u03b9\u03b9 \u03c0\u03b1\u03c4\u03c1\u03b9\u03bf\u03bd \u03b8\u03c5\u03c3\u03b9\u03b1\u03bd,\n\u03b5\u03c0\u03b9 \u03bf\u03c1\u03bf\u03c5\u03c2 \u1f51\u03c8\u03b7\u03bb\u03bf\u03c5 \u03ba\u03bf\u03c1\u03c5\u03c6\u03b7\u03bd \u03bc\u03b5\u03b9\u03b6\u03bf\u03bd\u03b1 \u03b1\u03bb\u03bb\u03b7\u03bd \u03b5\u03c0\u03b9\u03c4\u03b9\u03b8\u03b5\u03b9\u03c2. The pile was raised by\nhis vassal princes: and the offerings, besides those customary, were wine,\nhoney, oil, and every species of aromatics. The fire is said to have been\nperceived at the distance of near a thousand stadia. The Roman poet makes\nhis hero choose a like situation for a temple which he erected to Venus;\nand for the grove which he dedicated to the manes of his father.\n\n  [723]Tum vicina astris Ericino in vertice sedes\n  Fundatur Veneri Idali\u00e6: tumuloque Sacerdos,\n  Et lucus, late sacer, additur Anchiseo.\n\nIn Japan most of their temples at this day are constructed upon eminences;\nand often upon the ascent of high mountains. They are all, [724]says\nK\u00e6mpfer, most sweetly seated: A curious view of the adjacent country, a\nspring and rivulet of clear water, and the neighbourhood of a grove with\npleasant walks, being the necessary qualifications of those spots of ground\nwhere these holy structures are to be built: for they say that the Gods are\nextremely delighted with such high and pleasant places.\n\nThis practice in early times was almost universal; and every [725]mountain\nwas esteemed holy. The people, who prosecuted this method of worship,\nenjoyed a soothing infatuation, which flattered the gloom of superstition.\nThe eminences to which they retired were lonely, and silent; and seemed to\nbe happily circumstanced for contemplation and prayer. They, who frequented\nthem, were raised above the lower world; and fancied that they were brought\ninto the vicinity of the powers of the air, and of the Deity who resided in\nthe higher regions. But the chief excellence for which they were\nfrequented, was the Omphi, expressed \u03bf\u03bc\u03c6\u03b7 by the Greeks, and interpreted\n[726]\u0398\u03b5\u03b9\u03b1 \u03ba\u03bb\u03b7\u03b4\u03c9\u03bd, vox divina, being esteemed a particular revelation from\nheaven. In short, they were looked upon as the peculiar places where God\ndelivered his oracles. Herm\u00e6us in Plutarch expresses this term \u03bf\u03bc\u03c6\u03b9\u03c2,\nomphis; and says, that it was the name of an Egyptian Deity: and he\ninterprets it, I know not for what reason, [727]\u03b5\u03c5\u03b5\u03c1\u03b3\u03b5\u03c4\u03b7\u03c2. The word truly\nrendered was Omphi or Amphi, the oracle of Ham; who, according to the\nEgyptian theology, was the same as the Sun, or Osiris. He was likewise\nrevered as the chief Deity by the Chaldeans; and by most nations in the\neast. He was styled both Ham, and Cham: and his oracles both Omphi and\nOmpi. In consequence of this, the mountains where they were supposed to be\ndelivered, came to be denominated Har-al-Ompi; which al-ompi by the Greeks\nwas changed to \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03c2, Olympus; and the mountain was called \u03bf\u03c1\u03bf\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03c5.\nThere were many of this name. The Scholiast upon Apollonius reckons up\n[728]six: but there were certainly more, besides a variety of places styled\nupon the same account [729]Olympian. They were all looked upon to be\nprophetic; and supposed to be the residence of the chief Deity, under\nwhatever denomination he was specified, which was generally the God of\nlight. For these oracles no place was of more repute than the hill at\nDelphi, called Omphi-El, or the oracle of the Sun. But the Greeks, who\nchanged Al-omphi to Olympus, perverted these terms in a manner still more\nstrange: for finding them somewhat similar in sound to a word in their own\nlanguage, their caprice immediately led them to think of \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2, a navel,\nwhich they substituted for the original word. This they did uniformly in\nall parts of the world; and always invented some story to countenance their\nmistake. Hence, whenever we meet with an idle account of a navel, we may be\npretty sure that there is some allusion to an oracle. In respect to Delphi,\nthey presumed that it was the umbilicus, or centre of the whole earth. The\npoets gave into this notion without any difficulty; Sophocles calls it\n[730]\u03bc\u03b5\u03c3\u03bf\u03bc\u03c6\u03b1\u03bb\u03b1 \u0393\u03b7\u03c2 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1: and Euripides avers that it was the precise\ncentre of the earth:\n\n  [731]\u039f\u03bd\u03c4\u03c9\u03c2 \u03bc\u03b5\u03c3\u03bf\u03bd \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd \u03b3\u03b1\u03c2\n    \u03a6\u03bf\u03b9\u03b2\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b5\u03c7\u03b5\u03b9 \u03b4\u03bf\u03bc\u03bf\u03c2.\n\nLivy, the historian, does not scruple to accede to this notion, and to call\nit [732]umbilicum orbis terrarum. Strabo speaks of it in this light, but\nwith some hesitation. [733]\u03a4\u03b7\u03c2 \u1f19\u03bb\u03bb\u03b1\u03b4\u03bf\u03c2 \u03b5\u03bd \u03bc\u03b5\u03c3\u1ff3 \u03a0\u03a9\u03a3 \u03b5\u03c3\u03c4\u03b9 \u03c4\u03b7\u03c2\n\u03c3\u03c5\u03bc\u03c0\u03b1\u03c3\u03b7\u03c2--\u0395\u039d\u039f\u039c\u0399\u03a3\u0398\u0397 \u03b4\u03b7 \u03ba\u03b1\u03b9 \u03bf\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03c2\u00b7 \u03ba\u03b1\u03b9 \u03b5\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03bd \u03c4\u03b7\u03c2 \u03b3\u03b7\u03c2 \u039f\u039c\u03a6\u0391\u039b\u039f\u039d. Varro\nvery sensibly refutes this idle notion in some [734]strictures upon a\npassage in the poet Manilius to the purpose above.\n\n                  O, sancte Apollo,\n  Qui umbilicum certum terrarum obtines.\n\nUpon which he makes this remark: Umbilicum dictum aiunt ab umbilico nostro,\nquod is medius locus sit terrarum, ut umbilicus in nobis: quod utrumque est\nfalsum. Neque hic locus terrarum est medius; neque noster umbilicus est\nhominis medius. Epimenides long before had said the same:\n\n  [735]\u039f\u03c5\u03c4\u03b5 \u03b3\u03b1\u03c1 \u03b7\u03bd \u03b3\u03b1\u03b9\u03b7\u03c2 \u03bc\u03b5\u03c3\u03bf\u03c2 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2, \u03bf\u03c5\u03b4\u03b5 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2.\n\nBut supposing that this name and character had some relation to Delphi, how\nare we to account for other places being called after this manner? They\ncould not all be umbilical: the earth cannot be supposed to have different\ncentres: nor could the places thus named be always so situated, as to be\ncentral in respect to the nation, or the province in which they were\nincluded. Writers try to make it out this way: yet they do not seem\nsatisfied with the process. The contradictory accounts shew the absurdity\nof the notion. It was a term borrowed from Egypt, which was itself an\nOmphalian region. Horus Apollo not knowing the meaning of this has made\nEgypt the centre of the earth: [736]\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03c9\u03bd \u03b3\u03b7 \u03bc\u03b5\u03c3\u03b7 \u03c4\u03b7\u03c2 \u03bf\u03b9\u03ba\u03bf\u03c5\u03bc\u03b5\u03bd\u03b7\u03c2.\nPausanias mentions an Omphalus in the Peloponnesus, which was said to have\nbeen the middle of that country. He seems however to doubt of this\ncircumstance, as he well may[737]. \u039f\u03c5 \u03c0\u03bf\u03c1\u03c1\u03c9 \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f41 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2 \u039f\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2,\n\u03a0\u03b5\u03bb\u03bf\u03c0\u03bf\u03bd\u03bd\u03b7\u03c3\u03bf\u03c5 \u03b4\u03b5 \u03c0\u03b1\u03c3\u03b7\u03c2 \u03bc\u03b5\u03c3\u03bf\u03bd, \u03b5\u03b9 \u03b4\u03b7 \u03c4\u03b1 \u03bf\u03bd\u03c4\u03b1 \u03b5\u03b9\u03c1\u03b7\u03ba\u03b1\u03c3\u03b9. _At no great distance\nis a place called the Omphalus, or navel; which is the centre of the whole\nPeloponnesus, if the people here tell us the truth_. At Enna in [738]Sicily\nwas an Omphalus: and the island of Calypso is represented by Homer as the\numbilicus of the sea. The Goddess resided--[739]\u039d\u03b7\u03c3\u1ff3 \u03b5\u03bd \u03b1\u03bc\u03c6\u03b9\u03c1\u03c5\u03c4\u1fc3 \u1f41\u03b8\u03b9 \u03c4'\n\u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2. The \u00c6tolians were styled umbilical; and looked upon\nthemselves as the central people in Greece, like those of Delphi. But this\nnotion was void of all truth in every instance which has been produced: and\narose from a wrong interpretation of antient terms. What the Grecians\nstyled Omphalus was certainly Ompha-El, the same as Al-Ompha; and related\nto the oracle of Ham or the Sun: and these temples were Prutaneia, and\nPuratheia, with a tumulus or high altar, where the rites of fire were in\nantient times performed. As a proof of this etymology most of the places\nstyled Olympian, or Omphalian, will be found to have a reference to an\noracle. Epirus was celebrated for the oracle at Dodona: and we learn from\nthe antient poet, Reianus, that the natives were of old called Omphalians:\n\n  [740]\u03a3\u03c5\u03bd \u03c4\u03b5 \u03a0\u03b1\u03c1\u03b1\u03c5\u03b1\u03b9\u03bf\u03b9, \u03ba\u03b1\u03b9 \u03b1\u03bc\u03c5\u03bc\u03bf\u03bd\u03b5\u03c2 \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03b7\u03b5\u03b9\u03c2.\n\nThere was an Omphalia in Elis; and here too was an oracle mentioned by\n[741]Pindar and Strabo: [742]\u03a4\u03b7\u03bd \u03b4\u03b5 \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03b9\u03b1\u03bd \u03b5\u03c3\u03c7\u03b5\u03bd (\u1f21 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1) \u03b5\u03be \u03b1\u03c1\u03c7\u03b7\u03c2\n\u03b4\u03b9\u03b1 \u03c4\u03bf \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u03c4\u03bf\u03c5 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2. _The place derived all its lustre\noriginally from the oracular temple of Olympian Jove._ In this province was\nan antient city [743]Alphira; and a grove of Artemis [744]Alpheionia, and\nthe whole was watered by the sacred river Alpheus. All these are derived\nfrom El, the prophetic Deity, the Sun; and more immediately from his\noracle, Alphi. The Greeks deduced every place from some personage: and\nPlutarch accordingly makes Alpheus[745]--\u1f19\u03b9\u03c2 \u03c4\u03c9\u03bd \u03c4\u03bf \u03b3\u03b5\u03bd\u03bf\u03c2 \u03b1\u03c6' \u1f21\u03bb\u03b9\u03bf\u03c5\n\u03ba\u03b1\u03c4\u03b1\u03b3\u03bf\u03bd\u03c4\u03c9\u03bd, one of those who derived their race from the Sun. The term\nAlphi, from whence the Greeks formed Alphira, Alpheionia, and Alphe\u00fcs, is\nin acceptation the same as Amphi. For Ham being by his posterity esteemed\nthe Sun, or El; and likewise Or, the same as Orus; his oracles were in\nconsequence styled not only Amphi, and Omphi, but Alphi, Elphi, Orphi,\nUrphi.\n\nI have taken notice of several cities called Omphalian, and have observed,\nthat they generally had oracular temples: but by the Greeks they were\nuniversally supposed to have been denominated from a navel. There was a\nplace called [746]Omphalian in Thessaly: and another in Crete, which had a\ncelebrated [747]oracle. It is probably the same that is mentioned by\nStrabo, as being upon mount Ida, where was the city Elorus. Diodorus speaks\nof this oracle, named Omphalian; but supposes that the true name was\n\u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2, omphalus: and says, that it was so called (strange to tell)\nbecause Jupiter, when he was a child, lost his navel here, which dropped\ninto the river Triton: [748]\u0391\u03c0\u03bf \u03c4\u03bf\u03c5\u03c4\u03bf\u03c5 \u03c4\u03bf\u03c4\u03b5 \u03c3\u03c5\u03bc\u03b2\u03b1\u03bd\u03c4\u03bf\u03c2 \u039f\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd\n\u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03b8\u03b7\u03bd\u03b1\u03b9 \u03c4\u03bf \u03c7\u03c9\u03c1\u03b9\u03bf\u03bd: _from this accident the place had the name of\nOmphalus, or the navel_. Callimachus in his hymn to Jupiter dwells upon\nthis circumstance:\n\n  [749]\u0395\u03c5\u03c4\u03b5 \u0398\u03b5\u03bd\u03b1\u03c2 \u03b1\u03c0\u03b5\u03bb\u03b5\u03b9\u03c0\u03b5\u03bd \u03b5\u03c0\u03b9 \u039a\u03bd\u03c9\u03c3\u03c3\u03bf\u03b9\u03bf \u03c6\u03b5\u03c1\u03bf\u03c5\u03c3\u03b7,\n  \u0396\u03b5\u03c5 \u03c0\u03b1\u03c4\u03b5\u03c1, \u1f21 \u039d\u03c5\u03bc\u03c6\u03b7 \u03c3\u03b5 (\u0398\u03b5\u03bd\u03b1\u03b9 \u03b4' \u03b5\u03c3\u03b1\u03bd \u03b5\u03b3\u03b3\u03c5\u03b8\u03b9 \u039a\u03bd\u03c9\u03c3\u03c3\u03bf\u03c5)\n  \u03a4\u03bf\u03c5\u03c4\u03b1\u03ba\u03b9 \u03c4\u03bf\u03b9 \u03c0\u03b5\u03c3\u03b5, \u0394\u03b1\u03b9\u03bc\u03bf\u03bd, \u03b1\u03c0' \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2, \u03b5\u03bd\u03b8\u03b5\u03bd \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\n  \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03bf\u03bd \u03bc\u03b5\u03c4\u03b5\u03c0\u03b5\u03b9\u03c4\u03b1 \u03c0\u03b5\u03b4\u03bf\u03bd \u03ba\u03b1\u03bb\u03b5\u03bf\u03c5\u03c3\u03b9 \u039a\u03c5\u03b4\u03c9\u03bd\u03b5\u03c2.\n\nWho would imagine, that one of the wisest nations that ever existed could\nrest satisfied with such idle figments: and how can we account for these\nillusions, which overspread the brightest minds? We see knowing and\nexperienced people inventing the most childish tales; lovers of science\nadopting them; and they are finally recorded by the grave historian: all\nwhich would not appear credible, had we not these evidences so immediately\ntransmitted from them. And it is to be observed that this blindness is only\nin regard to their religion; and to their mythology, which was grounded\nthereupon. In all other respects they were the wisest of the sons of men.\n\nWe meet in history with other places styled Omphalian. The temple of\nJupiter Ammon was esteemed of the highest antiquity, and we are informed\nthat there was an omphalus here; and that the Deity was worshipped under\nthe form of a navel. Quintus Curtius, who copied his history from the\nGreeks, gives us in the life of Alexander the following strange account,\nwhich he has embellished with some colouring of his own. [750]Id, quod pro\nDeo colitur, non eandem effigiem habebat, quam vulgo Diis Artifices\naccommod\u00e2runt. _Umbilico_ maxime similis est habitus, smaragdo, et gemmis,\ncoagmentatus. Hunc, cum responsum petitur, navigio aurato gestant\nSacerdotes, multis argenteis _pateris_ ab utroque navigii latere\npendentibus. The whole of this is an abuse of terms, which the author did\nnot understand, and has totally misapplied. One would imagine that so\nimprobable a story, as that of an umbilical Deity with his silver basons,\nthough patched up with gold and emeralds, would have confuted itself. Yet\nSchottus in his notes upon Curtius has been taken with this motly\ndescription: and in opposition to all good history, thinks that this idle\nstory of a navel relates to the compass. Hyde too has adopted this notion;\nand proceeds to shew how each circumstance may be made to agree with the\nproperties of the magnet. [751]Illa nempe Jovis effigies videtur\nsemiglobulare quiddam, uti est compassus marinus, form\u00e2 umbilici librarii,\nseu umbonis, tanquam \u03b5\u03bd\u03b8\u03b5\u03bf\u03bd quoddam adoratum, propter ejusdem divinum\nauxilium: utpote in quo index magneticus erat sicut intus existens quidam\ndeus, navigiorum cursum in medio \u00e6quore dirigens. These learned men were\nendued with a ready faith: and not only acquiesce in what they have been\ntold, but contribute largely to establish the mistake. The true history is\nthis. Most places in which was the supposed oracle of a Deity, the\nGrecians, as I have before mentioned, styled Olympus, Olympia, and\nOlympiaca: or else Omphale, and Omphalia, and the province \u03c7\u03c9\u03c1\u03b9\u03bf\u03bd \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03bf\u03bd.\nThese terms were thought to relate to a navel: but, if such an\ninterpretation could have been made to correspond with the history of any\none place, yet that history could not have been reiterated; nor could\nplaces so widely distant have all had the same reference. What was\nterminated \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 was [752]Omph-El, the oracle of God, the seat of divine\ninfluence: and Al-Omphi was a name given to mountains and eminences upon\nthe same account. An oracle was given to Pelias in Thessaly: and whence did\nit proceed? from the well wooded omphalus of his mother Earth.\n\n  [753]\u0397\u03bb\u03b8\u03b5 \u03b4\u03b5 \u1f41\u03b9 \u03ba\u03c1\u03c5\u03bf\u03b5\u03bd\n  \u03a0\u03c5\u03ba\u03b9\u03bd\u1ff3 \u03bc\u03b1\u03bd\u03c4\u03b5\u03c5\u03bc\u03b1 \u03b8\u03c5\u03bc\u1ff3\n  \u03a0\u03b1\u03c1\u03b1 \u03bc\u03b5\u03c3\u03bf\u03bd \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd\n  \u0395\u03c5\u03b4\u03b5\u03bd\u03b4\u03c1\u03bf\u03b9\u03bf \u1fe5\u03b7\u03b8\u03b5\u03bd \u03bc\u03b1\u03c4\u03b5\u03c1\u03bf\u03c2.--\n\nIn other words, it proceeded from the stately grove of Hestia, where stood\nan oracular temple.\n\nIn respect to the omphalus of Ammon, which Curtius has translated\numbilicus, and garnished with gold and jewels, the whole arises from a\nmistake in terms, as in the many instances before. It was Omphi El, the\noracle of Ham, or the Sun: and the shrine, from whence it was supposed to\nproceed, was carried in a boat. The Pater\u00e6, represented as so many silver\nbasons, were in reality the interpreters of the oracle. They were the\npriests, who in the sacred processions walked on each side, and supported\nboth the image and the boat in which it was carried. They are said to have\nbeen eighty in number; and they pretended to bear the Deity about, just as\nthey were by the divine impulse directed. _The God_, says [754]Diodorus\nSiculus, _is carried about in a ship of gold by eighty of his priests. They\nbear him upon their shoulders, and pursue their way by instinct, just as\nthe divine automaton chances to direct them._ These persons, who thus\nofficiated, were probably the same as the Petiphar\u00e6 of the antient\nEgyptians, but were called Pater\u00e6 by the Greeks. It was a name, and office,\nby which the priests of Delphi, and of many other places besides those in\nEgypt, were distinguished: and the term always related to oracular\ninterpretation. Hence Bochart describes these priests, and their function,\nvery justly. [755]Pater\u00e6 Sacerdotes Apollinis, oraculorum interpretes.\nPator, or Petor, was an Egyptian word; and Moses speaking of Joseph, and\nthe dreams of Pharaoh, more than once makes use of it in the sense above.\nIt occurs Genesis. c. 41. v. 8.--v. 13. and manifestly alludes to an\ninterpretation of that divine intercourse, which the Egyptians styled\nOmphi. This was communicated to Pharaoh by a dream: for the Omphi was\nesteemed not only a verbal response, but also an intimation by\n[756]dreams--\u039f\u03bc\u03c6\u03b7, \u03c6\u03b7\u03bc\u03b7 \u03b8\u03b5\u03b9\u03b1, \u03b8\u03b5\u03b9\u03b1 \u03ba\u03bb\u03b7\u03b4\u03c9\u03bd--\u03bf\u03bd\u03b5\u03b9\u03c1\u03bf\u03c5 \u03c6\u03b1\u03bd\u03c4\u03b1\u03c3\u03bc\u03b1\u03c4\u03b1. Hesychius.\nSo it likewise occurs in Eusebius; who quotes a passage from the oracles of\nHecate, wherein the Gods are represented, as insensibly wafted through the\nair like an Omphean vision.\n\n  [757]\u03a4\u03bf\u03c5\u03c2 \u03b4\u03b5 \u03bc\u03b5\u03c3\u03bf\u03c5\u03c2 \u03bc\u03b5\u03c3\u03b1\u03c4\u03bf\u03b9\u03c3\u03b9\u03bd \u03b5\u03c0\u03b5\u03bc\u03b2\u03b5\u03b2\u03b1\u03c9\u03c4\u03b1\u03c2 \u03b1\u03b7\u03c4\u03b1\u03b9\u03c2\n  \u039d\u03bf\u03c3\u03c6\u03b9 \u03c0\u03c5\u03c1\u03bf\u03c2 \u03b8\u03b5\u03b9\u03bf\u03b9\u03bf \u03a0\u0391\u039d\u039f\u039c\u03a6\u0395\u0391\u03a3 \u03b7\u03c5\u03c4' \u039f\u039d\u0395\u0399\u03a1\u039f\u03a5\u03a3.\n\nThese Omphean visions were explained by Joseph; he interpreted the dreams\nof Pharaoh: wherefore the title of Pator is reckoned by the Rabbins among\nthe names of Joseph. There is thought to be the same allusion to divine\ninterpretation in the name of the apostle Peter: \u03a0\u03b5\u03c4\u03c1\u03bf\u03c2, \u1f41 \u03b5\u03c0\u03b9\u03bb\u03c5\u03c9\u03bd, \u1f41\n\u03b5\u03c0\u03b9\u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03c9\u03bd. Hesych. Petrus Hebr\u00e6o sermone agnoscens notat. Arator. From\nthese examples we may, I think, learn that the priest was styled Petor, and\nPator: and that it was the place, which properly was called Patora. The\nColossal statue of Memnon in the Theba\u00efs was a Patora, or oracular image.\nThere are many inscriptions upon different parts of it; which were copied\nby Dr. Pocock[758], and are to be seen in the first volume of his travels.\nThey are all of late date in comparison of the statue itself; the antiquity\nof which is very great. One of these inscriptions is particular, and\nrelates to the Omphi, which seems to have frightened away some ill-disposed\npeople in an attempt to deface the image:\n\n  [759]\u0395\u03b9\u03ba\u03bf\u03bd\u03b1 \u03bb\u03c9\u03b2\u03b7\u03c4\u03b7\u03c1\u03b5\u03c2 \u03b5\u03bb\u03c5\u03bc\u03b7\u03bd\u03b1\u03bd\u03c4' \u1f41\u03c4\u03b9 \u03b4\u03b9\u03b1\u03bd\n  \u0398\u03b5\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03c5 \u03bd\u03c5\u03ba\u03c4\u03c9\u03c1 \u03bf\u03bc\u03c6\u03b7\u03bd \u03b5\u03c0\u03b9 \u039c\u03b5\u03bc\u03bd\u03bf\u03bd\u03bf\u03c2 \u03b7\u03bb\u03b8\u03bf\u03bd.\n\nOne of the most famous oracles of Apollo was in Lycia: and in consequence\nof it the place was named Patara. Patra in Achaia was of the same purport.\nI should imagine, that the place where Balaam the false [760]prophet\nresided, was of the same nature; and that by Pethor and Pethora was meant a\nplace of interpretation, or oracular temple. There was probably a college\nof priests; such as are mentioned to have existed among the Amonians: of\nwhom Balaam had been by the king of Moab appointed chief Petora, or priest.\nIt seems to have been the celebrated place in Arabia, famous in after times\nfor the worship of Alilat, and called by the Romans [761]Petra.\n\nThe custom of carrying the Deity in a shrine, placed in a boat, and\nsupported by priests, was in use among the Egyptians, as well as the\n[762]Ammonites. It is a circumstance which deserves our notice; as it\nappears to be very antient, and had doubtless a mysterious allusion. We\nhave three curious examples of it among [763]Bishop Pocock's valuable\nspecimens of antiquity, which he collected in those parts. He met with them\nat Luxorein, or [764]Lucorein, near Carnac, in the Theba\u00efs; but mentions\nnot what they relate to: nor do I know of any writer who has attended to\ntheir history. The accounts given above by Curtius, and Diodorus, are\nwonderfully illustrated by these representations from Egypt. It is plain\nthat they all relate to the same religious ceremony, and very happily\nconcur to explain each other. It may be worth observing, that the originals\nwhence these copies were taken are of the highest antiquity; and, probably,\nthe most early specimens of sculpture in the world. Diodorus mentions that\nthe shrine of Ammon had eighty persons to attend it: but Dr. Pocock, when\nhe took these copies, had not time to be precisely accurate in this\narticle. In his specimens the greatest number of attendants are twenty:\neighteen support the boat, and one precedes with a kind of sceptre; another\nbrings up the rear, having in his hand a rod, or staff, which had\nundoubtedly a mystic allusion. The whole seems to have been emblematical;\nand it will be hereafter shewn, that it related to a great preservation,\nwhich was most religiously recorded, and became the principal subject of\nall their mysteries. The person in the shrine was their chief ancestor, and\nthe whole process was a memorial of the deluge; the history of which must\nhave been pretty recent when these works were executed in Egypt.\n\n[Illustration: _Pl. IV. The Ship of Isis Biprora with an Ark._]\n\n[Illustration: _Ship of Isis and Image. From Pocock's Account of Egypt. Pl. XLII._]\n\nFrom the shrines of Amon abovementioned we may derive the history of all\noracles; which, from the Deity by whom they were supposed to be uttered,\nwere called Omphi and Amphi, as I have shewn: also, Alphi, Elphi, Orphi,\nUrphi, from El, and Orus. The Greeks adhered religiously to antient terms,\nhowever obsolete and unintelligible. They retained the name of Amphi,\nthough they knew not the meaning: for it was antiquated before they had\nletters. That it originally related to oracular revelation is plain from\nits being always found annexed to the names of places famous on that\naccount; and from its occurring in the names of men, renowned as priests\nand augurs, and supposed to have been gifted with a degree of\nforeknowledge. We read of Amphiaraus, Amphilocus, Amphimachus, persons\nrepresented as under particular divine influence, and interpreters of the\nwill of the Gods. Amphion, though degraded to a harper, was Amphi-On, the\noracle of Apollo, the Sun: and there was a temple, one of the antient\n\u1f51\u03c0\u03b1\u03b9\u03b8\u03c1\u03b1, dedicated to him and Zethus, as we may read in Pausanias. Mopsus,\nthe diviner, is styled \u0391\u03bc\u03c0\u03c5\u03ba\u03b9\u03b4\u03b7\u03c2, Ampucides; which is not a patronymic, but\na title of the oracular Deity.\n\n  [765]\u0395\u03bd\u03b8\u03b1 \u03ba\u03b1\u03b9 \u0391\u03bc\u03c0\u03c5\u03ba\u03b9\u03b4\u03b7\u03bd \u03b1\u03c5\u03c4\u1ff3 \u03b5\u03bd\u03b9 \u03b7\u03bc\u03b1\u03c4\u03b9 \u039c\u03bf\u03c8\u03bf\u03bd\n  \u039d\u03b7\u03bb\u03b5\u03b9\u03b7\u03c2 \u1f11\u03bb\u03b5 \u03c0\u03bf\u03c4\u03bc\u03bf\u03c2\u00b7 \u03b1\u03b4\u03b5\u03c5\u03ba\u03b5\u03b1 \u03b4' \u03bf\u03c5 \u03c6\u03c5\u03b3\u03b5\u03bd \u03b1\u03b9\u03c3\u03b1\u03bd\n  \u039c\u03b1\u03bd\u03c4\u03bf\u03c3\u03c5\u03bd\u03b1\u03b9\u03c2\u00b7 \u03bf\u03c5 \u03b3\u03b1\u03c1 \u03c4\u03b9\u03c2 \u03b1\u03c0\u03bf\u03c4\u03c1\u03bf\u03c0\u03b9\u03b7 \u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03b9\u03bf.\n\nIdmon, the reputed son of Abas, was a prophet, as well as Mopsus: he was\nfavoured with the divine Omphe, and, like the former, styled Ampucides.\n\n  [766]\u0395\u03bd\u03b8\u03b1 \u03bc\u03b5\u03bd \u03b1\u03b9\u03c3\u03b1 \u03c0\u03b1\u03c1\u03b5\u03c3\u03c7\u03b5 \u03ba\u03b1\u03c4\u03b1\u03c6\u03b8\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b4\u03c5\u03bf \u03c6\u03c9\u03c4\u03b1\u03c2,\n  \u0391\u03bc\u03c0\u03c5\u03ba\u03b9\u03b4\u03b7\u03bd \u0399\u03b4\u03bc\u03c9\u03bd\u03b1, \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u03b7\u03c4\u03b7\u03c1\u03b1 \u03c4\u03b5 \u03a4\u03b9\u03c6\u03c5\u03bd.\n\nWhat his attainments were, the Poet mentions in another place.\n\n  [767]\u0394\u03b5 \u03c4\u03bf\u03c4' \u0391\u03b2\u03b1\u03bd\u03c4\u03bf\u03c2 \u03c0\u03b1\u03b9\u03c2 \u03bd\u03bf\u03b8\u03bf\u03c2 \u03b7\u03bb\u03c5\u03b8\u03b5 \u03ba\u03b1\u03c1\u03c4\u03b5\u03c1\u03bf\u03c2 \u0399\u03b4\u03bc\u03c9\u03bd,\n  \u03a4\u03bf\u03bd \u1fe5' \u03c5\u03c0\u03bf\u03ba\u03c5\u03c3\u03c3\u03b1\u03bc\u03b5\u03bd\u03b7 \u03c4\u03b5\u03ba\u03b5\u03bd \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03b9 \u03b1\u03bd\u03b1\u03ba\u03c4\u03b9\n  \u0391\u03bc\u03b2\u03c1\u03bf\u03c3\u03b9\u03bf\u03bd \u03c0\u03b1\u03c1\u03b1 \u03ba\u03c5\u03bc\u03b1 \u03c6\u03b5\u03c1\u03b5\u03c4\u03c1\u03b9\u03bf\u03c2 \u0391\u03bd\u03c4\u03b9\u03b1\u03bd\u03b5\u03b9\u03c1\u03b1,\n  \u03a4\u1ff3 \u03ba\u03b1\u03b9 \u039c\u0391\u039d\u03a4\u039f\u03a3Y\u039d\u0397\u039d \u03b5\u03c0\u03bf\u03c1\u03b5, \u03ba\u03b1\u03b9 \u03b8\u03b5\u03c3\u03c6\u03b1\u03c4\u03bf\u03bd \u039f\u039c\u03a6\u0397\u039d.\n\nTo say the truth, these supposed prophets were Deities, to whom temples\nwere consecrated under these names; or, to speak more properly, they were\nall titles, which related to one God, the Sun. That they were reputed\nDeities, is plain, from many accounts. Dion Cassius speaks of \u0391\u03bc\u03c6\u03b9\u03bb\u03bf\u03c7\u03bf\u03c5\n\u03c7\u03c1\u03b7\u03c3\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd: and the three principal oracles mentioned by Justin Martyr are\n[768]\u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1--\u0391\u03bc\u03c6\u03b9\u03bb\u03bf\u03c7\u03bf\u03c5 \u0394\u03c9\u03b4\u03c9\u03bd\u03b7\u03c2, \u03ba\u03b1\u03b9 \u03a0\u03c5\u03b8\u03bf\u03c5\u03c2. We have a similar account from\nClemens Alexandrinus. [769]\u0394\u03b9\u03b7\u03b3\u03b7\u03c3\u03b1\u03b9 \u1f21\u03bc\u03b9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03b7\u03c2 \u03b1\u03bb\u03bb\u03b7\u03c2 \u03bc\u03b1\u03bd\u03c4\u03b9\u03ba\u03b7\u03c2, \u03bc\u03b1\u03bb\u03bb\u03bf\u03bd \u03b4\u03b5\n\u03bc\u03b1\u03bd\u03b9\u03ba\u03b7\u03c2, \u03c4\u03b1 \u03b1\u03c7\u03c1\u03b7\u03c3\u03c4\u03b1 \u03c7\u03c1\u03b7\u03c3\u03c4\u03b7\u03c1\u03b9\u03b1, \u03c4\u03bf\u03bd \u039a\u03bb\u03b1\u03c1\u03b9\u03bf\u03bd, \u03c4\u03bf\u03bd \u03a0\u03c5\u03b8\u03b9\u03bf\u03bd, \u03c4\u03bf\u03bd \u0391\u03bc\u03c6\u03b9\u03b1\u03c1\u03b5\u03c9, \u03c4\u03bf\u03bd\n\u0391\u03bc\u03c6\u03b9\u03bb\u03bf\u03c7\u03bf\u03bd. The Amphictuons were originally prophetic personages, who\nattended at the temple at Delphi. Hesychius observes:\n\u0391\u03bc\u03c6\u03b9\u03ba\u03c4\u03c5\u03bf\u03bd\u03b5\u03c2--\u03c0\u03b5\u03c1\u03b9\u03bf\u03b9\u03ba\u03bf\u03b9 \u0394\u03b5\u03bb\u03c6\u03c9\u03bd, \u03c0\u03c5\u03bb\u03b1\u03b3\u03bf\u03c1\u03b1\u03b9, \u03b9\u03b5\u03c1\u03bf\u03bc\u03bd\u03b7\u03bc\u03bf\u03bd\u03b5\u03c2. Minerva, heavenly\nwisdom, is by Lycophron styled [770]Amphira; which is a compound of\nAmphi-Ur, the divine influence, or oracle of Orus. Of this name there was a\ncity near Olympia in Elis: for many places were in this manner denominated,\non account of their being esteemed the seat of prophecy. In Phocis was the\ncity Hyampolis: and close to it [771] Amphissa, famous for the oracle of an\nunknown Goddess, the daughter of Macaria. Amphrysus, in B\u0153otia, was much\nfamed for the influence of [772] Apollo; and Amphimallus, in Crete, was\nwell known for its [773] oracle. Amphiclea, in [774] Phocis, had Dionusus\nfor its guardian Deity, whose orgies were there celebrated; and whose\nshrine was oracular.\n\nI imagine that this sacred influence, under the name of Amphi, is often\nalluded to in the exordia of Poets, especially by the writers in\nDithyrambic measure, when they address Apollo. Taken in its usual sense\n(\u03b1\u03bc\u03c6\u03b9 circum) the word has no meaning: and there is otherwise no accounting\nfor its being chosen above all others in the language to begin hymns of\npraise to this Deity, who was the principal God of prophecy. We have one\ninstance of it in the Nubes of Aristophanes:\n\n  [775]\u0391\u03bc\u03c6\u03b9 \u03bc\u03bf\u03b9 \u03b1\u03c5\u03c4\u03b5 \u03b1\u03bd\u03b1\u03be,\n  \u0394\u03b7\u03bb\u03b9\u03b5, \u039a\u03c5\u03bd\u03b8\u03b9\u03b1\u03bd \u03b5\u03c7\u03c9\u03bd\n  \u1f59\u03c8\u03b9\u03ba\u03b5\u03c1\u03b1\u03c4\u03b1 \u03c0\u03b5\u03c4\u03c1\u03b1\u03bd.\n\nPeriander is mentioned as beginning a hymn with a like exordium: \u0391\u03bc\u03c6\u03b9 \u03bc\u03bf\u03b9\n\u03b1\u03c5\u03b8\u03b9\u03c2 \u03b1\u03bd\u03b1\u03ba\u03c4\u03b1: And Terpander has nearly the same words: [776]\u0391\u03bc\u03c6\u03b9 \u03bc\u03bf\u03b9 \u03b1\u03c5\u03b8\u03b9\u03c2\n\u03b1\u03bd\u03b1\u03ba\u03b8' \u1f11\u03ba\u03b1\u03c4\u03b7\u03b2\u03bf\u03bb\u03bf\u03bd. Apollo was so frequently called \u0391\u03bc\u03c6\u03b9 \u03b1\u03bd\u03b1\u03be, that it was\nin a manner looked upon as a necessary pro\u0153emium. Suidas observes,\n\u0391\u03bc\u03c6\u03b9\u03b1\u03bd\u03b1\u03ba\u03c4\u03b9\u03b6\u03b5\u03b9\u03bd \u03c4\u03bf \u03c0\u03c1\u03bf\u03bf\u03b9\u03bc\u03b9\u03b1\u03b6\u03b5\u03b9\u03bd: And Hesychius, \u0391\u03bc\u03c6\u03b9\u03b1\u03bd\u03b1\u03ba\u03c4\u03b1, \u03b1\u03c1\u03c7\u03b7 \u03bd\u03bf\u03bc\u03bf\u03c5\n\u039a\u03b9\u03b8\u03b1\u03c1\u03c9\u03b4\u03b9\u03ba\u03bf\u03c5. Much the same is told us in the Scholia upon the passage above\nfrom Aristophanes: [777]\u039c\u03b9\u03bc\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b4\u03b5 (\u0391\u03c1\u03b9\u03c3\u03c4\u03bf\u03c6\u03b1\u03bd\u03b7\u03c2) \u03c4\u03bf\u03bd \u0394\u03b9\u03b8\u03c5\u03c1\u03b1\u03bc\u03b2\u03c9\u03bd \u03c4\u03b1\n\u03c0\u03c1\u03bf\u03bf\u03b9\u03bc\u03b9\u03b1\u00b7 \u03c3\u03c5\u03bd\u03b5\u03c7\u03c9\u03c2 \u03b3\u03b1\u03c1 \u03c7\u03c1\u03c9\u03bd\u03c4\u03b1\u03b9 \u03c4\u03b1\u03c5\u03c4\u1fc3 \u03bb\u03b5\u03be\u03b5\u03b9\u00b7 \u03b4\u03b9\u03bf \u03b1\u03bc\u03c6\u03b9\u03b1\u03bd\u03b1\u03ba\u03c4\u03b1\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9.\nHowever, none of these writers inform us why this word was so particularly\nused; nor tell us what was its purport. In the short hymns ascribed to\nHomer this term is industriously retained; and the persons who composed\nthem have endeavoured to make sense of it, by adopting it according to the\ncommon acceptation.\n\n  \u0391\u03bc\u03c6\u03b9 \u03bc\u03bf\u03b9 \u0395\u03c1\u03bc\u03b5\u03b9\u03b1\u03bf \u03c6\u03b9\u03bb\u03bf\u03bd \u03b3\u03bf\u03bd\u03bf\u03bd \u03b5\u03bd\u03bd\u03b5\u03c0\u03b5, \u039c\u03bf\u03c5\u03c3\u03b1.\n  \u0391\u03bc\u03c6\u03b9 \u0394\u03b9\u03bf\u03c3\u03ba\u03bf\u03c5\u03c1\u03c9\u03bd \u1f11\u03bb\u03b9\u03ba\u03c9\u03c0\u03b9\u03b4\u03b5\u03c2 \u03b5\u03c3\u03c0\u03b5\u03c4\u03b5, \u039c\u03bf\u03c5\u03c3\u03b1\u03b9.\n  \u0391\u03bc\u03c6\u03b9 \u0394\u03b9\u03c9\u03bd\u03c5\u03c3\u03bf\u03c5 \u03a3\u03b5\u03bc\u03b5\u03bb\u03b7\u03c2 \u03b5\u03c1\u03b9\u03ba\u03c5\u03b4\u03b5\u03bf\u03c2 \u1f51\u03b9\u03bf\u03bd\n  [778]\u039c\u03bd\u03b7\u03c3\u03bf\u03bc\u03b1\u03b9.\n\nThese hymns were of late date, long after Homer; and were introduced in\nIonia, and also in Cyprus and Phenicia, when the Grecians were in\npossession of those parts. They were used in the room of the antient hymns,\nwhich were not understood by the new inhabitants. One of them is\nconfessedly addressed to the Goddess called Venus Ourania, in Cyprus; and\nwas designed to be sung by the priest of that Goddess upon the stated\nfestivals at Salamis.\n\n  [779] \u03a7\u03b1\u03b9\u03c1\u03b5, \u0398\u03b5\u03b1, \u03a3\u03b1\u03bb\u03b1\u03bc\u03b9\u03bd\u03bf\u03c2 \u03b5\u03cb\u03ba\u03c4\u03b9\u03bc\u03b5\u03bd\u03b7\u03c2 \u03bc\u03b5\u03b4\u03b5\u03bf\u03c5\u03c3\u03b1,\n  \u039a\u03b1\u03b9 \u03c0\u03b1\u03c3\u03b7\u03c2 \u039a\u03c5\u03c0\u03c1\u03bf\u03c5\u00b7 \u03b4\u03bf\u03c2 \u03b4' \u1f31\u03bc\u03b5\u03c1\u03bf\u03b5\u03c3\u03c3\u03b1\u03bd \u03b1\u03bf\u03b9\u03b4\u03b7\u03bd,\n  \u0391\u03c5\u03c4\u03b1\u03c1 \u03b5\u03b3\u03c9 \u03ba\u03b5\u03bd \u03c3\u03b5\u03b9\u03bf \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b7\u03c2 \u03bc\u03bd\u03b7\u03c3\u03bf\u03bc' \u03b1\u03bf\u03b9\u03b4\u03b7\u03c2.\n\nWe may perceive, from what has been said, that the word Amphi was a term of\nlong standing, the sense of which was no longer understood: yet the sound\nwas retained by the Greeks, and used for a customary exclamation. In\nrespect to the more antient exordia above quoted, especially that of\nTerpander, I take the words to be an imitation, rather than a translation,\nof a hymn sung at Delphi in the antient Amonian language; the sound of\nwhich has been copied, rather than the sense, and adapted to modern terms\nof a different meaning. I make no doubt but that there were many antient\nhymns preserved in those oracular temples, which were for a long time\nretained, and sung, when their meaning was very imperfectly known. They\nwere, for the most part, composed in praise of Ham, or the Sun; and were\nsung by the Homerid\u00e6, and I\u00e4mid\u00e6. They were called after his titles, Ad,\nAthyr, Amphi, which the Grecians expressed Dithyrambi. They were strains of\njoy and exultation, attended with grand processions: and from the same\nterm, dithyrambus, was derived the \u03b8\u03c1\u03b9\u03b1\u03bc\u03b2\u03bf\u03c2 of the Greeks, and the\ntriumphus of the Romans. We are informed that triumphs were first\ninstituted by [780]Bacchus, who was no other than Chus: the history,\ntherefore, of the term must be sought for from among the Cuseans. That it\nwas made up of titles, is plain, from its being said by Varro to have been\na [781]name; and one that was given by the Amonians among other personages\nto Dionusus: for they were not in this point uniform. Diodorus takes notice\nthat it was a name, and conferred upon the person spoken of: [782]\u0398\u03c1\u03b9\u03b1\u03bc\u03b2\u03bf\u03bd\n\u03b4\u03b5 \u03b1\u03c5\u03c4\u03bf\u03bd \u03c9\u03bd\u03bf\u03bc\u03b1\u03c3\u03b8\u03b7\u03bd\u03b1\u03b9 \u03c6\u03b1\u03c3\u03b9: _They say, that one of the titles given to\nDionusus was Thriambus_. Ham, in the very antient accounts of Greece, is\ncalled I\u00e4mus, and his priests I\u00e4mid\u00e6. His oracle, in consequence of this,\nwas styled I\u00e4mphi, and I\u00e4mbi, which was the same term as Amphi, of which we\nhave been treating. From the name Iambi came the measure \u0399\u03b1\u03bc\u03b2\u03bf\u03c2, Iambus, in\nwhich oracles were of old delivered. Ham, among the Egyptians, was called\n[783]Tithrambo, which is the same name as the Ditherambus of Diodorus.\nThere is a remarkable passage in the Scholia upon Pindar concerning Ham,\nunder the name of Iamus, and also concerning his temple, which is\nrepresented as oracular. [784] \u039c\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u03b7\u03bd \u03b5\u03bd \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u1fb3, \u1f41\u03c5 \u03b1\u03c1\u03c7\u03b7\u03b3\u03bf\u03c2 \u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd\n\u0399\u03b1\u03bc\u03bf\u03c2, \u03c4\u1fc3 \u03b4\u03b9\u03b1 \u03b5\u03bc\u03c0\u03c5\u03c1\u03c9\u03bd \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u1fb3, \u1f21 \u03ba\u03b1\u03b9 \u03bc\u03b5\u03c7\u03c1\u03b9 \u03c4\u03bf\u03c5 \u03bd\u03c5\u03bd \u1f41\u03b9 \u0399\u03b1\u03bc\u03b9\u03b4\u03b1\u03b9 \u03c7\u03c1\u03c9\u03bd\u03c4\u03b1\u03b9.\n_There was in Olympia an antient temple, esteemed a famous seat of\nprophecy, in which Iamus is supposed to have first presided; and where the\nwill of the Deity was made manifest by the sacred fire upon the altar: this\nkind of divination is still carried on by a set of priests, who are called\nIamid\u00e6._ \u0399\u03b1\u03bc\u03bf\u03c2 \u03b1\u03c1\u03c7\u03b7\u03b3\u03bf\u03c2 was in reality the Deity; and his attendants were\n[785]Iamid\u00e6, persons of great power and repute. \u0395\u03be \u1f41\u03c5 \u03c0\u03bf\u03bb\u03c5\u03ba\u03bb\u03b5\u03b9\u03c4\u03bf\u03bd \u03ba\u03b1\u03b8'\n\u1f19\u03bb\u03bb\u03b1\u03bd\u03bf\u03c2 \u03b3\u03b5\u03bd\u03bf\u03c2 \u0399\u03b1\u03bc\u03b9\u03b4\u03c9\u03bd. Pindar. I\u00e4mus was immortal, and was therefore named\n\u03b1\u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03c2.\n\n  [786]\u039a\u03b1\u03b9 \u03ba\u03b1\u03c4\u03b1\u03c6\u03b1\u03bc\u03b9\u03be\u03b5\u03bd \u03ba\u03b1\u03bb\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03bc\u03b9\u03bd\n  \u03a7\u03c1\u03bf\u03bd\u1ff3 \u03c3\u03c5\u03bc\u03c0\u03b1\u03bd\u03c4\u03b9 \u03bc\u03b1\u03c4\u03b7\u03c1\n  \u0391\u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03bd.\n\nFrom hence we may be assured, that he was of old the real Deity of the\nplace.\n\nI have mentioned, that in the sacred processions in early times the Deity\nused to be carried about in a shrine; which circumstance was always\nattended with shouts, and exclamations, and the whole was accompanied with\na great concourse of people. The antient Greeks styled these celebrities\nthe procession of the [787]P'omphi, and from hence were derived the words\n\u03c0\u03bf\u03bc\u03c0\u03b7, and pompa. These originally related to a procession of the oracle:\nbut were afterwards made use of to describe any cavalcade or show. In the\ntime of Herodotus the word seems in some degree to have retained its true\nmeaning, being by him used for the oracular influence. He informs us that\nAmphilutus was a diviner of Acharnan; and that he came to Pisistratus with\na commission from heaven. By this he induced that prince to prosecute a\nscheme which he recommended. [788] \u0395\u03bd\u03c4\u03b1\u03c5\u03b8\u03b1 \u03b8\u03b5\u03b9\u1fc3 \u03c0\u03bf\u03bc\u03c0\u1fc3 \u03c7\u03c1\u03b5\u03c9\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b9\u03c3\u03c4\u03b1\u03c4\u03b1\u03b9\n\u03a0\u03b5\u03b9\u03c3\u03b9\u03c3\u03c4\u03c1\u03b1\u03c4\u1ff3 \u0391\u03bc\u03c6\u03b9\u03bb\u03c5\u03c4\u03bf\u03c2.--\u0398\u03b5\u03b9\u03b7 \u03c0\u03bf\u03bc\u03c0\u03b7 is a divine revelation, or commission.\nHam was the Hermes of the Egyptians, and his oracle, as I have shewn, was\nstyled Omphi: and when particularly spoken of as _the_ oracle, it was\nexpressed P'omphi, and P'ompi, the \u03c0\u03bf\u03bc\u03c0\u03b7 of the Greeks. Hence Hermes had\nthe name of \u03c0\u03bf\u03bc\u03c0\u03b1\u03b9\u03bf\u03c2, which was misinterpreted the messenger, and\nconductor: and the Deity was in consequence of it made the servant of the\nGods, and attendant upon the dead. But \u03c0\u03bf\u03bc\u03c0\u03b1\u03b9\u03bf\u03c2 related properly to divine\ninfluence; and \u03c0\u03bf\u03bc\u03c0\u03b7 was an oracle. An ox, or cow, was by the Amonians\nesteemed very sacred, and oracular: Cadmus was accordingly said to have\nbeen directed \u03c0\u03bf\u03bc\u03c0\u1fc3 \u03b2\u03bf\u03bf\u03c2.\n\n  [789]\u0395\u03bd\u03b8\u03b1 \u03ba\u03b1\u03b9 \u03b5\u03bd\u03bd\u03b1\u03c3\u03b8\u03b7 \u03c0\u03bf\u03bc\u03c0\u1fc3 \u03b2\u03bf\u03bf\u03c2, \u1f21\u03bd \u1f41\u03b9 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\n  \u03a9\u03c0\u03b1\u03c3\u03b5 \u03bc\u03b1\u03bd\u03c4\u03bf\u03c3\u03c5\u03bd\u03b7\u03c3\u03b9 \u03c0\u03c1\u03bf\u03b7\u03b3\u03b7\u03c4\u03b5\u03b9\u03c1\u03b1\u03bd \u1f41\u03b4\u03bf\u03b9\u03bf.\n\nMany places were from the oracle styled P'ompean: and supposed by the\nRomans to have been so named from Pompeius Magnus; but they were too\nnumerous, and too remote to have been denominated from him, or any other\nRoman. There was indeed Pompei\u00e6 in Campania: but even that was of too high\nantiquity to have received its name from Rome. We read of Pompei\u00e6 among the\nPyrenees, Pompion in Athens, Pompelon in Spain, Pompeditha in Babylonia,\nPomponiana in Gaul. There were some cities in Cilicia and Cappadocia, to\nwhich that Roman gave the name of Pompeipolis: but upon, inquiry they will\nbe found to have been Zeleian cities, which were oracular: go that the\nRomans only gave a turn to the name in honour of their own countryman, by\nwhom these cities were taken.\n\nBesides the cities styled Pompean, there were pillars named in like manner;\nwhich by many have been referred to the same person. But they could not\nhave been built by him, nor were they erected to his memory: as I think we\nmay learn from their history. There are two of this denomination still\nremaining at a great distance from each other: both which seem to have been\nraised for a religious purpose. The one stands in Egypt at [790]Alexandria;\nthe other at the extreme point of the Thracian Bosporus, where is a\ncommunication between the Propontis and the antient Euxine sea. They seem\nto be of great antiquity, as their basis witnesses at this day: the shaft\nand superstructure is of later date. The pillar at the Bosporus stands upon\none of the Cyanean rocks: and its parts, as we may judge from [791]Wheeler,\nbetray a difference in their \u00e6ra. It was repaired in the time of Augustus:\nand an inscription was added by the person who erected the column, and who\ndedicated the whole to that Emperor.\n\n[792]DIVO. CAESARI. AUGUSTO.\nE.. CL... ANDIDIUS...\nL. F CL. ARGENTO...\n\nWe may learn from the inscription, however mutilated, that this pillar was\nnot the work of Pompeius Magnus; nor could it at all relate to his history:\nfor the time of its being rebuilt was but little removed from the age in\nwhich he lived. The original work must have therefore been far prior. The\npillar in Egypt is doubtless the same which was built upon the ruins of a\nformer, by Sostratus of Cnidos, before the time of Pompeius: so that the\nname must have been given on another account. The inscription is preserved\nby [793]Strabo.\n\n\u03a3\u03a9\u03a3\u03a4\u03a1\u0391\u03a4\u039f\u03a3 \u039a\u039d\u0399\u0394\u0399\u039f\u03a3\n\u0394\u0395\u039e\u0399\u03a6\u0391\u039d\u039f\u03a5\u03a3\n\u0398\u0395\u039f\u0399\u03a3 \u03a3\u03a9\u03a4\u0397\u03a1\u03a3\u0399\u039d\nY\u03a0\u0395\u03a1 \u03a4\u03a9\u039d\n\u03a0\u039b\u03a9\u0399\u0396\u039f\u039c\u0395\u039d\u03a9\u039d.\n\nThe narrow streight into the Euxine sea was a passage of difficult\nnavigation. This was the reason, that upon each side there were temples and\nsacred columns erected to the Deity of the country, in order to obtain his\nassistance. And there is room to think, that the pillars and obelisks were\nmade use of for beacons, and that every temple was a Pharos. They seem to\nhave been erected at the entrance of harbours; and upon eminences along the\ncoasts in most countries. The pillars of Hercules were of this sort, and\nundoubtedly for the same purpose. They were not built by him; but erected\nto his honour by people who worshipped him, and who were called Herculeans.\n[794]\u0395\u03b8\u03bf\u03c2 \u03b3\u03b1\u03c1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03bd \u1f51\u03c0\u03b7\u03c1\u03be\u03b5 \u03c4\u03bf \u03c4\u03b9\u03b8\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u03b9\u03bf\u03c5\u03c4\u03bf\u03c5\u03c2 \u03bf\u03c1\u03bf\u03c5\u03c2, \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u1f41\u03b9\n\u03a1\u03b7\u03b3\u03b9\u03bd\u03bf\u03b9 \u03c4\u03b7\u03bd \u03c3\u03c4\u03b7\u03bb\u03b9\u03b4\u03b1 \u03b5\u03b8\u03b5\u03c3\u03b1\u03bd, \u03c4\u03b7\u03bd \u03b5\u03c0\u03b9 \u03c4\u1ff3 \u03c0\u03bf\u03c1\u03b8\u03bc\u1ff3 \u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03b7\u03bd, \u03c0\u03c5\u03c1\u03b3\u03bf\u03bd \u03c4\u03b9. \u039a\u03b1\u03b9 \u03bf\n\u03a0\u03b5\u03bb\u03c9\u03c1\u03bf\u03c2 \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c0\u03c5\u03c1\u03b3\u03bf\u03c2 \u03b1\u03bd\u03c4\u03b9\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u1fc3 \u03c4\u03b1\u03c5\u03c4\u1fc3 \u03c3\u03c4\u03b7\u03bb\u03b9\u03b4\u03b9. _For it was a\ncustom_, says Strabo, _among the antients, to erect this kind of\nland-marks, such as the pillar at Rhegium, near the foot of Italy: which is\na kind of tower, and was raised by the people of Rhegium at the streight\nwhere the passage was to Sicily. Directly opposite stood another building\nof the same sort, called the tower of Pelorus._ Such Pillars were by the\nIberians styled Herculean, because they were sacred to Hercules; under\nwhich title they worshipped the chief Deity. Some of these were near Gades,\nand Onoba[795], \u039a\u03b1\u03c4' \u039f\u03bd\u03bf\u03b2\u03b1\u03bd \u03c4\u03b7\u03c2 \u0399\u03b2\u03b7\u03c1\u03b9\u03b1\u03c2: others were erected still higher,\non the coast of Lusitania. This caused an idle dispute between\nEratosthenes, Dic\u00e6archus, and [796]others, in order to determine which were\nthe genuine pillars of Hercules: as if they were not all equally genuine;\nall denominated from the Deity of the country. Two of the most celebrated\nstood upon each side of the Mediterranean at the noted passage called\nfretum Gaditanum--\u03ba\u03b1\u03c4\u03b1 \u03c4\u03b1 \u03b1\u03ba\u03c1\u03b1 \u03c4\u03bf\u03c5 \u03c0\u03bf\u03c1\u03b8\u03bc\u03bf\u03c5. That on the Mauritanian side\nwas called Abyla, from Ab-El, parens Sol: the other in Iberia had the name\nof[797] Calpe. This was an obelisk or tower, and a compound of Ca-Alpe, and\nsignifies the house, or cavern of the same oracular God: for it was built\nnear a cave; and all such recesses were esteemed to be oracular. At places\nof this sort mariners used to come on shore to make their offerings; and to\ninquire about the success of their voyage. They more especially resorted to\nthose towers, and pillars, which stood at the entrance of their own havens.\nNobody, says [798]Arrian, will venture to quit his harbour without paying\ndue offerings to the Gods, and invoking their favour. Helenus in Virgil\ncharges \u00c6neas, whatever may be the consequence, not to neglect consulting\nthe oracle at Cuma.\n\n  [799]Hic tibi ne qua mor\u00e6 fuerint dispendia tanti,\n  Quamvis increpitent socij, et vi cursus in altum\n  Vela vocet, possisque sinus implere secundos,\n  Quin adeas vatem, precibusque oracula poscas.\n\nThe island Delos was particularly frequented upon this account; and the\nsailors seem to have undergone some severe discipline at the altar of the\nGod, in order to obtain his favour.\n\n  [800]\u0391\u03c3\u03c4\u03b5\u03c1\u03b9\u03b7, \u03c0\u03bf\u03bb\u03c5\u03b2\u03c9\u03bc\u03b5, \u03c0\u03bf\u03bb\u03c5\u03bb\u03bb\u03b9\u03c4\u03b5, \u03c4\u03b9\u03c2 \u03b4\u03b5 \u03c3\u03b5 \u03bd\u03b1\u03c5\u03c4\u03b7\u03c2\n  \u0395\u03bc\u03c0\u03bf\u03c1\u03bf\u03c2 \u0391\u03b9\u03b3\u03b1\u03b9\u03bf\u03b9\u03bf \u03c0\u03b1\u03c1\u03b7\u03bb\u03c5\u03b8\u03b5 \u03bd\u03b7\u03b9 \u03b8\u03b5\u03bf\u03c5\u03c3\u1fc3\u00b7\n  \u039f\u03c5\u03c7' \u1f41\u03c5\u03c4\u03c9 \u03bc\u03b5\u03b3\u03b1\u03bb\u03bf\u03b9 \u03bc\u03b9\u03bd \u03b5\u03c0\u03b9\u03c0\u03bd\u03b5\u03b9\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03b7\u03c4\u03b1\u03b9,\n  \u03a7\u03c1\u03b5\u03b9\u03c9 \u03b4' \u1f41\u03c4\u03c4\u03b9 \u03c4\u03b1\u03c7\u03b9\u03c3\u03c4\u03bf\u03bd \u03b1\u03b3\u03b5\u03b9 \u03c0\u03bb\u03bf\u03bf\u03bd, \u03b1\u03bb\u03bb\u03b1 \u03c4\u03b1 \u03bb\u03b1\u03b9\u03c6\u03b7\n  \u03a9\u03ba\u03b5\u03b5\u03c2 \u03b5\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03bd\u03c4\u03bf, \u03ba\u03b1\u03b9 \u03bf\u03c5 \u03c0\u03b1\u03bb\u03b9\u03bd \u03b1\u03c5\u03b8\u03b9\u03c2 \u03b5\u03b2\u03b7\u03c3\u03b1\u03bd,\n  \u03a0\u03c1\u03b9\u03bd \u03bc\u03b5\u03b3\u03b1\u03bd \u03b7 \u03c3\u03b5\u03bf \u03b2\u03c9\u03bc\u03bf\u03bd \u1f51\u03c0\u03bf \u03c0\u03bb\u03b7\u03b3\u03b7\u03c3\u03b9\u03bd \u1f11\u03bb\u03b9\u03be\u03b1\u03b9\n  \u03a1\u03b7\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9----\n\n  O! ever crown'd with altars, ever blest,\n  Lovely Asteria, in how high repute\n  Stands thy fair temple 'mid the various tribes\n  Who ply the \u00c6gean. Though their business claims\n  Dispatch immediate; though the inviting gales\n  Ill brook the lingering mariners' delay:\n  Soon as they reach thy soundings, down at once\n  Drop the slack sails, and all the naval gear.\n  The ship is moor'd: nor do the crew presume\n  To quit thy sacred limits, 'till they have pass'd\n  A painful penance; with the galling whip\n  Lash'd thrice around thine altar.\n\nThis island was greatly esteemed for its sanctity, and there used to be a\nwonderful concourse of people from all nations continually resorting to its\ntemple. The priests, in consequence of it, had hymns composed in almost all\nlanguages. It is moreover said of the female attendants, that they could\nimitate the speech of various people; and were well versed in the histories\nof foreign parts, and of antient times. Homer speaks of these extraordinary\nqualifications as if he had been an eye-witness:\n\n  [801]\u03a0\u03c1\u03bf\u03c2 \u03b4\u03b5 \u03c4\u03bf\u03b4\u03b5 \u03bc\u03b5\u03b3\u03b1 \u03b8\u03b1\u03c5\u03bc\u03b1, \u1f41\u03c4\u03bf\u03c5 \u03ba\u03bb\u03b5\u03bf\u03c2 \u03bf\u03c5\u03c0\u03bf\u03c4' \u03bf\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9.\n  \u039a\u03bf\u03c5\u03c1\u03b1\u03b9 \u0394\u03b7\u03bb\u03b9\u03b1\u03b4\u03b5\u03c2, \u1f19\u03ba\u03b1\u03c4\u03b7\u03b2\u03b5\u03bb\u03b5\u03c4\u03b5\u03c9 \u03b8\u03b5\u03c1\u03b1\u03c0\u03b1\u03b9\u03bd\u03b1\u03b9,\n  \u1f09\u03b9\u03c4' \u03b5\u03c0\u03b5\u03b9 \u03b1\u03bd \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03bc\u03b5\u03bd \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd' \u1f51\u03bc\u03bd\u03b7\u03c3\u03c9\u03c3\u03b9\u03bd,\n  \u0391\u03c5\u03c4\u03b9\u03c2 \u03b4' \u03b1\u03c5 \u039b\u03b7\u03c4\u03c9 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03bd \u03b9\u03bf\u03c7\u03b5\u03b1\u03b9\u03c1\u03b7\u03bd,\n  \u039c\u03bd\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd\u03b1\u03b9 \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd \u03c4\u03b5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9\u03bd, \u03b7\u03b4\u03b5 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03c9\u03bd,\n  \u1f59\u03bc\u03bd\u03bf\u03bd \u03b1\u03b5\u03b9\u03b4\u03bf\u03c5\u03c3\u03b9\u03bd, \u03b8\u03b5\u03bb\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u03c6\u03c5\u03bb' \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd.\n  \u03a0\u03b1\u03bd\u03c4\u03c9\u03bd \u03b4' \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03c9\u03bd \u03c6\u03c9\u03bd\u03b1\u03c2, \u03ba\u03b1\u03b9 \u039a\u03c1\u03bf\u03bc\u03b2\u03b1\u03bb\u03b9\u03b1\u03c3\u03c4\u03c5\u03bd\n  \u039c\u03b9\u03bc\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b9\u03c3\u03b1\u03c3\u03b9\u00b7 \u03c6\u03b1\u03b9\u03b7\u03c2 \u03b4\u03b5 \u03ba\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c2 \u1f11\u03ba\u03b1\u03c3\u03c4\u03bf\u03bd\n  \u03a6\u03b8\u03b5\u03b3\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9, \u1f41\u03c5\u03c4\u03c9 \u03c3\u03c6\u03b9 \u03ba\u03b1\u03bb\u03b7 \u03c3\u03c5\u03bd\u03b1\u03c1\u03b7\u03c1\u03b5\u03bd \u03b1\u03bf\u03b9\u03b4\u03b7.\n\n  The Delian nymphs, who tend Apollo's shrine,\n  When they begin their tuneful hymns, first praise\n  The mighty God of day: to his they join\n  Latona's name, and Artemis, far fam'd\n  For her fleet arrows and unerring bow.\n  Of heroes next, and heroines, they sing,\n  And deeds of antient prowess. Crowds around,\n  Of every region, every language, stand\n  In mute applause, sooth'd with the pleasing lay.\n  Vers'd in each art and every power of speech,\n  The Delians mimick all who come: to them\n  All language is familiar: you would think\n  The natives spoke of every different clime.\n  Such are their winning ways: so sweet their song.\n\nThe offerings made at these places used to be of various kinds, but\nparticularly of liba, or cakes, which were generally denominated from the\ntemple where they were presented. A curious inscription to this purpose has\nbeen preserved by Spon and Wheeler, which belonged to some obelisk or\ntemple upon the Thracian Bosporus. It was found on the Asiatic side, nearly\nopposite to the Pompean pillar, of which I before took notice. The Deity to\nwhom it was inscribed was the same as that above, but called by another\ntitle, Aur, and Our, \u05d0\u05d5\u05e8; rendered by the Greeks [802]\u039f\u03c5\u03c1\u03b9\u03bf\u03c2; and changed\nin acceptation so as to refer to another element.\n\n  [803] \u039f\u03c5\u03c1\u03b9\u03bf\u03bd \u03b5\u03ba \u03c0\u03c1\u03c5\u03bc\u03bd\u03b7\u03c2 \u03c4\u03b9\u03c2 \u1f41\u03b4\u03b7\u03b3\u03b7\u03c4\u03b7\u03c1\u03b1 \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03c9\n    \u0396\u03b7\u03bd\u03b1, \u03ba\u03b1\u03c4\u03b1 \u03c0\u03c1\u03bf\u03c4\u03b1\u03bd\u03c9\u03bd \u1f31\u03c3\u03c4\u03b9\u03bf\u03bd \u03b5\u03ba\u03c0\u03b5\u03c4\u03b1\u03c3\u03b1\u03c2.\n  \u0395\u03b9\u03c4' \u03b5\u03c0\u03b9 \u039a\u03c5\u03b1\u03bd\u03b5\u03b1\u03c2 \u03b4\u03b9\u03bd\u03b1\u03c2 \u03b4\u03c1\u03bf\u03bc\u03bf\u03c2, \u03b5\u03bd\u03b8\u03b1 \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd\n    \u039a\u03b1\u03bc\u03c0\u03c5\u03bb\u03bf\u03bd \u1f11\u03b9\u03bb\u03b9\u03c3\u03c3\u03b5\u03b9 \u03ba\u03c5\u03bc\u03b1 \u03c0\u03b1\u03c1\u03b1 \u03c8\u03b1\u03bc\u03b1\u03b8\u03bf\u03b9\u03c2,\n  \u0395\u03b9\u03c4\u03b5 \u03ba\u03b1\u03c4 \u0391\u03b9\u03b3\u03b1\u03b9\u03bf\u03c5 \u03c0\u03bf\u03bd\u03c4\u03bf\u03c5 \u03c0\u03bb\u03b1\u03ba\u03b1, \u03bd\u03bf\u03c3\u03c4\u03bf\u03bd \u03b5\u03c1\u03b5\u03c5\u03bd\u03c9\u03bd\n    \u039d\u03b5\u03b9\u03c3\u03b8\u03c9, \u03c4\u1ff3 \u03b4\u03b5 \u0392\u03b1\u03bb\u03c9\u03bd \u03c8\u03b1\u03b9\u03c3\u03c4\u03b1 \u03c0\u03b1\u03c1\u03b1 \u03be\u03bf\u03b1\u03bd\u1ff3.\n  \u03a4\u03bf\u03bd \u03b4\u03b5 \u03b3\u03b1\u03c1 \u03b5\u03c5\u03b1\u03bd\u03c4\u03b7\u03c4\u03bf\u03bd \u03b1\u03b5\u03b9 \u03b8\u03b5\u03bf\u03bd \u0391\u03bd\u03c4\u03b9\u03c0\u03b1\u03c4\u03c1\u03bf\u03c5 \u03c0\u03b1\u03b9\u03c2\n    \u03a3\u03c4\u03b7\u03c3\u03b5 \u03c6\u03b9\u03bb\u03c9\u03bd \u03b1\u03b3\u03b1\u03b8\u03b7\u03c2 \u03c3\u03c5\u03bc\u03b2\u03bf\u03bb\u03bf\u03bd \u03b5\u03c5\u03c0\u03bb\u03bf\u03ca\u03b7\u03c2.\n\n  Great Urian Jove invoke to be your guide:\n  Then spread the sail, and boldly stem the tide.\n  Whether the stormy inlet you explore,\n  Where the surge laves the bleak Cyanean shore,\n  Or down the Egean homeward bend your way,\n  Still as you pass the wonted tribute pay,\n  An humble cake of meal: for Philo here,\n  Antipater's good son, this shrine did rear,\n  A pleasing omen, as you ply the sail,\n  And sure prognostic of a prosperous gale.\n\nThe Iapygian promontory had a temple to the same God, whose name by\nDionysius is rendered \u1f59\u03c1\u03b9\u03bf\u03c2.\n\n  [804]\u03a8\u03c5\u03bb\u03b1\u03c4' \u0399\u03b7\u03c0\u03c5\u03b3\u03b9\u03c9\u03bd \u03c4\u03b1\u03c4\u03b1\u03bd\u03c5\u03c3\u03bc\u03b5\u03bd\u03b1, \u03bc\u03b5\u03c3\u03c6' \u1f59\u03c1\u03b9\u03bf\u03b9\u03bf\n  \u03a0\u03b1\u1fe4\u1fe5\u03b1\u03bb\u03b9\u03b1\u03c2, \u1f59\u03c1\u03b9\u03bf\u03c5, \u03c4\u03bf\u03b8\u03b9 \u03c3\u03c5\u03c1\u03b5\u03c4\u03b1\u03b9 \u1f09\u03b4\u03c1\u03b9\u03b1\u03c2 \u1f01\u03bb\u03bc\u03b7.\n\nThe more difficult the navigation was, the more places of sanctity were\nerected upon the coast. The Bosporus was esteemed a dangerous pass; and,\nupon that account, abounded with Cippi, and altars. These were originally\nmounds of earth, and sacred to the Sun: upon which account they were called\nCol-On, or altars of that Deity. From hence is derived the term Colona, and\n\u039a\u03bf\u03bb\u03c9\u03bd\u03b7. It came at last to denote any ness or foreland; but was originally\nthe name of a sacred hill, and of the pillar which was placed upon it. To\nsay the truth, there was of old hardly any headland but what had its temple\nor altar. The Bosporus, in particular, had numbers of them by way of\nsea-marks, as well as for sacred purposes: and there were many upon the\ncoast of Greece. Hence Apollonius says of the Argonauts:\n\n  [805] \u0397\u03c1\u03b9 \u03b4\u03b5 \u03bd\u03b9\u03c3\u03c3\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c3\u03b9\u03bd \u0391\u03b8\u03c9 \u03b1\u03bd\u03b5\u03c4\u03b5\u03bb\u03bb\u03b5 \u03ba\u03bf\u03bb\u03c9\u03bd\u03b7.\n\nIn another place of the Bosporus--\n\n  [806] \u03a6\u03b1\u03b9\u03bd\u03b5\u03c4\u03b1\u03b9 \u03b7\u03b5\u03c1\u03bf\u03b5\u03bd \u03c3\u03c4\u03bf\u03bc\u03b1 \u0392\u03bf\u03c3\u03c0\u03bf\u03c1\u03bf\u03c5, \u03b7\u03b4\u03b5 \u03ba\u03bf\u03bb\u03c9\u03bd\u03b1\u03b9\n  \u039c\u03c5\u03c3\u03b9\u03b1\u03b9.\n\nThe like occurs in the Orphic Argonauts, where Beleus is pointing out the\nhabitation of the Centaur Chiron:\n\n  [807]\u03a9 \u03c6\u03b9\u03bb\u03bf\u03b9, \u03b1\u03b8\u03c1\u03b5\u03b9\u03c4\u03b5 \u03c3\u03ba\u03bf\u03c0\u03b9\u03b7\u03c2 \u03c0\u03c1\u03bf\u03c5\u03c7\u03bf\u03bd\u03c4\u03b1 \u03ba\u03bf\u03bb\u03c9\u03bd\u03bf\u03bd,\n  \u039c\u03b5\u03c3\u03c3\u1ff3 \u03b5\u03bd\u03b9 \u03c0\u03c1\u03b7\u03c9\u03bd\u03b9 \u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b9\u03bf\u03bd, \u03b5\u03bd\u03b8\u03b1 \u03b4\u03b5 \u03a7\u03b5\u03b9\u03c1\u03c9\u03bd\n  \u039d\u03b1\u03b9\u03b5\u03b9 \u03b5\u03bd\u03b9 \u03c3\u03c0\u03b7\u03bb\u03c5\u03b3\u03b3\u03b9, \u03b4\u03b9\u03ba\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03c2 \u039a\u03b5\u03bd\u03c4\u03b1\u03c5\u03c1\u03c9\u03bd.\n\nThese Colon\u00e6 were sacred to the Apollo of Greece; and, as they were\nsea-marks and beacons, which stood on eminences near the mouths of rivers,\nand at the entrances of harbours, it caused them to be called \u03c9\u03c1\u03b9\u03b1, \u03bf\u03c5\u03c1\u03b5\u03b1,\nand \u1f41\u03c1\u03bc\u03bf\u03b9. Homer gives a beautiful description of such hills and headlands,\nand of the sea-coast projected in a beautiful landscape beneath, when, in\nsome ravishing poetry, he makes all these places rejoice at the birth of\nApollo:\n\n  [808]\u03a0\u03b1\u03c3\u03b1\u03b9 \u03b4\u03b5 \u03c3\u03ba\u03bf\u03c0\u03b9\u03b1\u03b9 \u03c4\u03bf\u03b9 \u03b1\u03b4\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c0\u03c1\u03c9\u03bf\u03bd\u03b5\u03c2 \u03b1\u03ba\u03c1\u03bf\u03b9\n  \u1f59\u03c8\u03b7\u03bb\u03c9\u03bd \u03bf\u03c1\u03b5\u03c9\u03bd, \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03b9 \u03b8' \u03b1\u03bb\u03b1 \u03b4\u03b5 \u03c0\u03c1\u03bf\u03c1\u03b5\u03bf\u03bd\u03c4\u03b5\u03c2,\n  \u0391\u03ba\u03c4\u03b1\u03b9\u03c4' \u03b5\u03b9\u03c2 \u1f01\u03bb\u03b1 \u03ba\u03b5\u03ba\u03bb\u03b9\u03bc\u03b5\u03bd\u03b1\u03b9, \u03bb\u03b9\u03bc\u03b5\u03bd\u03b5\u03c2 \u03c4\u03b5 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2.\n\n                  In that happy hour\n  The lofty cliffs, that overlook the main,\n  And the high summits of the towering hills,\n  Shouted in triumph: down the rivers ran\n  In pleasing murmurs to the distant deep.\n  The shelves, the shores, the inlets of the sea,\n  Witness'd uncommon gladness.\n\nApollo, from this circumstance, was often called \u03b5\u03c0\u03b1\u03ba\u03c4\u03b9\u03bf\u03c2, or the tutelary\nGod of the coast; and had particular offerings upon that account.\n\n  [809]\u03a0\u03b5\u03b9\u03c3\u03bc\u03b1\u03c4\u03b1 \u03c4' \u1f01\u03c8\u03b1\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03bf\u03c1\u03c3\u03c5\u03bd\u03bf\u03bc\u03b5\u03bd \u1f31\u03b5\u03c1\u03b1 \u03ba\u03b1\u03bb\u03b1\n  \u0396\u03b7\u03bd\u03b9 \u03a0\u03b1\u03bd\u03bf\u03bc\u03c6\u03b1\u03b9\u1ff3, \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b1\u03ba\u03c4\u03b9\u1ff3 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03b9.\n\nIt was not only upon rocks and eminences that these Cippi and Obelisks were\nplaced by the antients: they were to be found in their temples, where for\nmany ages a rude stock or stone served for a representation of the Deity.\nThey were sometimes quite shapeless, but generally of a conical figure; of\nwhich we meet with many instances. Clemens Alexandrinus takes notice of\nthis kind of [810]worship: and Pausanias, in describing the temple of\nHercules at Hyettus in [811]B\u0153otia, tells us, that there was no statue in\nit, nor any work of art, but merely a rude stone, after the manner of the\nfirst ages. Tertullian gives a like description of Ceres and Pallas. Pallas\nAttica, et Ceres [812]Phrygia--qu\u00e6 sine effigie, rudi palo, et informi\nspecie prostant. Juno of Samos was little better than a [813]post. It\nsometimes happens that aged trees bear a faint likeness to the human\nfabric: roots, likewise, and sprays, are often so fantastic in their\nevolutions, as to betray a remote resemblance. The antients seem to have\ntaken advantage of this fancied similitude, which they improved by a little\nart; and their first effort towards imagery was from these rude and rotten\nmaterials. Apollonius Rhodius, in his account of the Argonauts, gives a\ndescription of a monument of this sort, which was by them erected in a dark\ngrove, upon a mountainous part of [814]Bithynia. They raised an altar of\nrough stones, and placed near it an image of Rhea, which they formed from\nan arm or stump of an old vine.\n\n  \u0395\u03c3\u03ba\u03b5 \u03b4\u03b5 \u03c4\u03b9 \u03c3\u03c4\u03b9\u03b2\u03b1\u03c1\u03bf\u03bd \u03c3\u03c4\u03c5\u03c0\u03bf\u03c2 \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c5, \u03b5\u03bd\u03c4\u03c1\u03b5\u03c6\u03bf\u03bd \u1f51\u03bb\u1fc3\n  \u03a0\u03c1\u03bf\u03b3\u03bd\u03c5 \u03b3\u03b5\u03c1\u03b1\u03bd\u03b4\u03c1\u03c5\u03bf\u03bd, \u03c4\u03bf \u03bc\u03b5\u03bd \u03b5\u03ba\u03c4\u03b1\u03bc\u03bf\u03bd \u03bf\u03c6\u03c1\u03b1 \u03c0\u03b5\u03bb\u03bf\u03b9\u03c4\u03bf\n  \u0394\u03b1\u03b9\u03bc\u03bf\u03bd\u03bf\u03c2 \u03bf\u03c5\u03c1\u03b5\u03b9\u03b7\u03c2 \u1f31\u03b5\u03c1\u03bf\u03bd \u03b2\u03c1\u03b5\u03c4\u03b1\u03c2\u00b7 \u03b5\u03be\u03b5\u03c3\u03b5 \u03b4' \u0391\u03c1\u03b3\u03c9\u03c2\n  \u0395\u03c5\u03ba\u03bf\u03c3\u03bc\u03c9\u03c2, \u03ba\u03b1\u03b9 \u03b4\u03b7 \u03bc\u03b9\u03bd \u03b5\u03c0' \u03bf\u03ba\u03c1\u03c5\u03bf\u03b5\u03bd\u03c4\u03b9 \u039a\u03bf\u03bb\u03c9\u03bd\u1ff3\n  \u0399\u03b4\u03c1\u03c5\u03c3\u03b1\u03bd, \u03c6\u03b7\u03b3\u03bf\u03b9\u03c3\u03b9\u03bd \u03b5\u03c0\u03b7\u03c1\u03b5\u03c6\u03b5\u03c2 \u03b1\u03ba\u03c1\u03bf\u03c4\u03b1\u03c4\u03b7\u03c3\u03b9\u03bd\u00b7\n  \u1f09\u03b9 \u03c1\u03b1 \u03c4\u03b5 \u03c0\u03b1\u03c3\u03b1\u03c9\u03bd \u03c0\u03b1\u03bd\u03c5\u03c0\u03b5\u03c1\u03c4\u03b1\u03c4\u03b1\u03b9 \u03b5\u1fe4\u1fe5\u03b9\u03b6\u03c9\u03bd\u03c4\u03bf\n  \u0392\u03c9\u03bc\u03bf\u03bd \u03b4' \u03b1\u03c5 \u03c7\u03b5\u03c1\u03b1\u03b4\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1\u03bd\u03b7\u03bd\u03b5\u03bf\u03bd, \u03b1\u03bc\u03c6\u03b9 \u03b4\u03b5 \u03c6\u03c5\u03bb\u03bb\u03bf\u03b9\u03c2\n  \u03a3\u03c4\u03b5\u03c8\u03b1\u03bc\u03b5\u03bd\u03bf\u03b9 \u03b4\u03c1\u03c5\u03b9\u03bd\u03bf\u03b9\u03c3\u03b9 \u03b8\u03c5\u03b7\u03c0\u03bf\u03bb\u03b9\u03b7\u03c2 \u03b5\u03bc\u03b5\u03bb\u03bf\u03bd\u03c4\u03bf.\n\n  A dry and wither'd branch, by time impair'd,\n  Hung from an ample and an aged vine,\n  Low bending to the earth: the warriors axe\n  Lopt it at once from the parental stem.\n  This as a sacred relick was consigned\n  To Argus' hands, an image meet to frame\n  Of Rhea, dread Divinity, who ruled\n  Over Bithynia's mountains. With rude art\n  He smooth'd and fashion'd it in homely guise.\n  Then on a high and lonely promontory\n  Rear'd it amid a tall and stately grove\n  Of antient beeches. Next of stones unwrought\n  They raise an altar; and with boughs of oak\n  Soft wreaths of foliage weave to deck it round.\n  Then to their rites they turn, and vows perform.\n\nThe same circumstance is mentioned in the Orphic Argonautics[815]; where\nthe poet speaks of Argus, and the vine branch:\n\n          \u0391\u03bc\u03c6\u03b9\u03c0\u03bb\u03b1\u03ba\u03b5\u03c2 \u03b5\u03c1\u03bd\u03bf\u03c2\n  \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c5 \u03b1\u03c5\u03b1\u03bb\u03b9\u03b7\u03c2 \u03bf\u03be\u03b5\u03b9 \u03b1\u03c0\u03b5\u03ba\u03b5\u03c1\u03c3\u03b5 \u03c3\u03b9\u03b4\u03b7\u03c1\u1ff3,\n  \u039e\u03b5\u03c3\u03c3\u03b5 \u03b4' \u03b5\u03c0\u03b9\u03c3\u03c4\u03b1\u03bc\u03b5\u03bd\u03c9\u03c2.\n\nThe Amazonians were a very antient people, who worshipped their provincial\nDeity under the character of a female, and by the titles of Artemis, Oupis,\nHippa. They first built a temple at Ephesus; and according to Callimachus\n[816]the image of the Goddess was formed of the stump of a beech tree.\n\n  \u03a3\u03bf\u03b9 \u03ba\u03b1\u03b9 \u0391\u03bc\u03b1\u03b6\u03bf\u03bd\u03b9\u03b4\u03b5\u03c2 \u03c0\u03bf\u03bb\u03b5\u03bc\u03bf\u03c5 \u03b5\u03c0\u03b9\u03b8\u03c5\u03bc\u03b7\u03c4\u03b5\u03b9\u03c1\u03b1\u03b9\n  \u0395\u03ba \u03ba\u03bf\u03c4\u03b5 \u03c0\u03b1\u1fe4\u1fe5\u03b1\u03bb\u03b9\u1fc3 \u0395\u03c6\u03b5\u03c3\u03bf\u03c5 \u03b2\u03c1\u03b5\u03c4\u03b1\u03c2 \u1f31\u03b4\u03c1\u03c5\u03c3\u03b1\u03bd\u03c4\u03bf\n  [817]\u03a6\u03b7\u03b3\u1ff3 \u1f51\u03c0\u03bf \u03c0\u03c1\u03b5\u03bc\u03bd\u1ff3, \u03c4\u03b5\u03bb\u03b5\u03c3\u03b5\u03bd \u03b4\u03b5 \u03c4\u03bf\u03b9 \u1f31\u03b5\u03c1\u03bf\u03bd \u1f39\u03c0\u03c0\u03c9\u00b7\n  \u0391\u03c5\u03c4\u03b1\u03b9 \u03b4', \u039f\u03c5\u03c0\u03b9 \u03b1\u03bd\u03b1\u03c3\u03c3\u03b1, \u03c0\u03b5\u03c1\u03b9 \u03c0\u03c1\u03c5\u03bb\u03b9\u03bd \u03c9\u03c1\u03c7\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf.\n\nInstead of an image made of a stump, the poet Dionysius supposes a temple\nto have been built beneath the trunk of a decayed tree.\n\n  \u0395\u03bd\u03b8\u03b1 \u0398\u03b5\u1fc3 \u03c0\u03bf\u03c4\u03b5 \u03bd\u03b7\u03bf\u03bd \u0391\u03bc\u03b1\u03b6\u03bf\u03bd\u03b9\u03b4\u03b5\u03c2 \u03c4\u03b5\u03c4\u03c5\u03c7\u03bf\u03bd\u03c4\u03bf\n  \u03a0\u03c1\u03b5\u03bc\u03bd\u1ff3 \u1f51\u03c0\u03bf \u03c0\u03c4\u03b5\u03bb\u03b5\u03b7\u03c2, \u03c0\u03b5\u03c1\u03b9\u03c9\u03c3\u03b9\u03bf\u03bd \u03b1\u03bd\u03b4\u03c1\u03b1\u03c3\u03b9 \u03b8\u03b1\u03c5\u03bc\u03b1. v. 827.\n\nIt is observable, that the Chinese, as well as the people of Japan, still\nretain something of this custom. When they meet with an uncouth root, or\nspray of a tree, they humour the extravagance: and, by the addition of a\nface, give it the look of a Joss or Bonzee, just as fancy directs them.\n\nThe vine was esteemed sacred both to Dionusus, and Bacchus; for they were\ntwo different personages, though confounded by the Grecians: indeed the\ntitles of all those, who were originally styled Baalim, are blended\ntogether. This tree had therefore the name of Ampel, which the Greeks\nrendered \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2, from the Sun, Ham, whose peculiar plant it was. This\ntitle is the same as Omphel before mentioned, and relates to the oracular\nDeity of the Pagan world; under which character Ham was principally alluded\nto. The Egyptian and Asiatic Greeks had some imperfect traditions about\nHam, and Chus: the latter of which they esteemed Bacchus. And as the term\nAmpelus did not primarily relate to the vine, but was a sacred name\ntransferred from the Deity, they had some notion of this circumstance: but\nas it was their custom out of every title to form a new personage, they\nhave supposed Ampelus to have been a youth of great beauty, and one whom\nBacchus particularly favoured. Hence Nonnus introduces the former begging\nof Selene not to envy him this happiness.\n\n  [818]\u039c\u03b7 \u03c6\u03b8\u03bf\u03bd\u03b5\u03c3\u1fc3\u03c2, \u1f41\u03c4\u03b9 \u0392\u03b1\u03ba\u03c7\u03bf\u03c2 \u03b5\u03bc\u03b7\u03bd \u03c6\u03b9\u03bb\u03bf\u03c4\u03b7\u03c4\u03b1 \u03c6\u03c5\u03bb\u03b1\u03c3\u03c3\u03b5\u03b9.\n  \u1f49\u03c4\u03c4\u03b9 \u03bd\u03b5\u03bf\u03c2 \u03b3\u03b5\u03bd\u03bf\u03bc\u03b7\u03bd, \u1f41\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03c6\u03b9\u03bb\u03bf\u03c2 \u03b5\u03b9\u03bc\u03b9 \u039b\u03c5\u03b1\u03b9\u03bf\u03c5.\n\nThe worship of Ham was introduced by the Amonians in Phrygia and Asia\nMinor: and in those parts the Poet makes Ampelus chiefly conversant.\n\n  [819]\u0397\u03b4\u03b7 \u03b3\u03b1\u03c1 \u03a6\u03c1\u03c5\u03b3\u03b9\u03b7\u03c2 \u1f51\u03c0\u03bf \u03b4\u03b5\u03b9\u03c1\u03b1\u03b4\u03b9 \u03ba\u03bf\u03c5\u03c1\u03bf\u03c2 \u03b1\u03b8\u03c5\u03c1\u03c9\u03bd\n  \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03b7\u03b5\u03be\u03b7\u03c4\u03bf \u03bd\u03b5\u03bf\u03c4\u03c1\u03b5\u03c6\u03b5\u03c2 \u03b5\u03c1\u03bd\u03bf\u03c2 \u03b5\u03c1\u03c9\u03c4\u03c9\u03bd.\n\nHe speaks of his bathing in the waters, and rising with fresh beauty from\nthe stream, like the morning star from the ocean.\n\n  [820]\u03a0\u03b1\u03ba\u03c4\u03c9\u03bb\u1ff3 \u03c0\u03bf\u03c1\u03b5 \u03ba\u03b1\u03b9 \u03c3\u03c5 \u03c4\u03b5\u03bf\u03bd \u03c3\u03b5\u03bb\u03b1\u03c2, \u03bf\u03c6\u03c1\u03b1 \u03c6\u03b1\u03bd\u03b5\u03b9\u03b7\n  \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03b1\u03bd\u03c4\u03b5\u03bb\u03bb\u03c9\u03bd, \u1f01\u03c4\u03b5 \u03c6\u03c9\u03c3\u03c6\u03bf\u03c1\u03bf\u03c2--\n  \u039a\u03bf\u03c3\u03bc\u03b7\u03c3\u03b5\u03b9 \u03c3\u03b5\u03bf \u03ba\u03b1\u03bb\u03bb\u03bf\u03c2 \u1f41\u03bb\u03bf\u03bd \u03a0\u03b1\u03ba\u03c4\u03c9\u03bb\u03b9\u03bf\u03bd \u1f51\u03b4\u03c9\u03c1.\n\nIn all these instances there are allusions to a history, which will\nhereafter be fully discussed. Ovid seems to make Ampelus a native of\nThrace; and supposes him to have been the son of a satyr by one of the\nnymphs in that country:\n\n  [821] Ampelon intonsum, Satyro Nymph\u00e2que creatum,\n  Fertur in Ismariis Bacchus am\u00e2sse jugis.\n\nBut however they may have mistaken this personage, it is certain that in\nearly times he was well known, and highly reverenced. Hence wherever the\nAmonians settled, the name of Ampelus will occur: and many places will be\nfound to have been denominated from the worship of the Deity under this\nsacred title. We learn from Stephanus Byzantinus, [822]_that, according to\nHecat\u00e6us, in his Europa, Ampelus was the name of a city in Liguria. There\nwas likewise a promontory in the district of Torone called Ampelus: a like\npromontory in Samos: another in Cyrene. Agr\u0153tas mentions two cities there,\nan upper, and a lower, of that name. There_ _was likewise a harbour in\nItaly so called_. We read of a city [823]Ampelo\u00ebssa in Syria, and a nation\nin Lybia called Ampeliot\u00e6: \u0391\u03bc\u03c0\u03b5\u03bb\u03b9\u03c9\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03b5\u03b8\u03bd\u03bf\u03c2 \u039b\u03b9\u03b2\u03c5\u03b7\u03c2. Suidas. Also,\nAmpelona in Arabia; and a promontory, Ampelusia, near Tingis, in\nMauritania. In all these places, however distant, the Amonians had made\nsettlements. Over against the island Samos stood the sacred promontory,\nMycale, in Ionia. This, too, was called Ampelus, according to Hesychius, as\nthe passage is happily altered by Albertus and others. \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2, \u03bc\u03b7\u03c7\u03b1\u03bd\u03b7, \u03ba\u03b1\u03b9\n\u03b1\u03ba\u03c1\u03b1 \u039c\u03c5\u03ba\u03b1\u03bb\u03b7\u03c2, \u03b7\u03b3\u03bf\u03c5\u03bd \u03bf\u03c1\u03bf\u03c5\u03c2. From the words \u03b7\u03b3\u03bf\u03c5\u03bd \u03bf\u03c1\u03bf\u03c5\u03c2 one might infer, that\nAmpelus was no uncommon name for a mountain in general: so far is certain,\nthat many such were so denominated: which name could not relate to \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2,\nthe vine; but they were so called from the Deity to whom they were\n[824]sacred. Many of these places were barren crags, and rocks of the sea,\nill suited to the cultivation of the [825]vine. And not only eminences were\nso called, but the strand and shores, also, for the same reason: because\nhere, too, were altars and pillars to this God. Hence we read in Hesychius:\n\u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2--\u03b1\u03b9\u03b3\u03b9\u03b1\u03bb\u03bf\u03c2--\u039a\u03c5\u03c1\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9\u03c2 \u03b1\u03b9\u03b3\u03b9\u03b1\u03bb\u03bf\u03c2. _By Ampelus is signified the sea\nshore; or Ampelus, among the people of Cyrene, signifies the sea shore_.\n\nFrom what has been said, we may be assured that Ampelus and Omphalus were\nthe same term originally, however varied afterwards and differently\nappropriated. They are each a compound from Omphe, and relate to the\noracular Deity. Ampelus, at Mycale, in Ionia, was confessedly so\ndenominated from its being a sacred[826] place, and abounding with waters;\nby which, people who drank them were supposed to be inspired. They are\nmentioned in an antient oracle quoted by Eusebius[827]: \u0395\u03bd \u0394\u03b9\u03b4\u03c5\u03bc\u03bf\u03bd \u03b3\u03c5\u03b1\u03bb\u03bf\u03b9\u03c2\n\u039c\u03c5\u03ba\u03b1\u03bb\u03b7\u03c3\u03b9\u03bf\u03bd \u0395\u039d\u0398\u0395\u039f\u039d \u1f51\u03b4\u03c9\u03c1. I have mentioned that all fountains were esteemed\nsacred, but especially those which had any pr\u00e6ternatural quality, and\nabounded with exhalations. It was an universal notion that a divine energy\nproceeded from these effluvia, and that the persons who resided in their\nvicinity were gifted with a prophetic quality. Fountains of this nature,\nfrom the divine influence with which they were supposed to abound, the\nAmonians styled Ain Omphe, sive fontes Oraculi. These terms, which denoted\nthe fountain of the prophetic God, the Greeks contracted to \u039d\u03c5\u03bc\u03c6\u03b7, a Nymph;\nand supposed such a person to be an inferior Goddess, who presided over\nwaters. Hot springs were imagined to be more immediately under the\ninspection of the nymphs: whence Pindar styles such fountains, [828]\u0398\u03b5\u03c1\u03bc\u03b1\n\u039d\u03c5\u03bc\u03c6\u03b1\u03bd \u03bb\u03bf\u03c5\u03c4\u03c1\u03b1. The temple of the Nymph\u00e6 Ionides, in Arcadia, stood close to\na fountain of great [829]efficacy. The term Nympha will be found always to\nhave a reference to [830]water. There was in the same region of the\nPeloponnesus a place called \u039d\u03c5\u03bc\u03c6\u03b1\u03c2, Nymphas; which was undoubtedly so named\nfrom its hot springs: [831]\u039a\u03b1\u03c4\u03b1\u1fe4\u1fe5\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b3\u03b1\u03c1 \u1f51\u03b4\u03b1\u03c4\u03b9--\u039d\u03c5\u03bc\u03c6\u03b1\u03c2: _for\nNymphas--abounded with waters_. Another name for these places was Ain-Ades,\nthe fountain of Ades, or the Sun; which, in like manner, was changed to\n\u039d\u03b1\u03b9\u03b1\u03b4\u03b5\u03c2, Naiades, a species of Deities of the same class. Fountains of\nbitumen, in Susiana and Babylonia, were called Ain-Aptha, the fountains of\nAptha, the God of fire; which by the Greeks was rendered Naptha, a name\ngiven to [832]bitumen. As they changed Ain Omphe to Numpha, a Goddess, they\naccordingly denominated the place itself \u039d\u03c5\u03bc\u03c6\u03b5\u03b9\u03bf\u03bd, Nymph\u00e6um: and wherever a\nplace occurs of that name, there will be found something particular in its\ncircumstances. We are told by [833]Pliny that the river Tigris, being\nstopped in its course by the mountains of Taurus, loses itself under\nground, and rises again on the other side at Nymph\u00e6um. According to\nMarcellinus, it seems to be at Nymph\u00e6um that it sinks into the earth. Be it\nas it may, this, he tells us, is the place where that fiery matter called\nnaptha issued: from whence, undoubtedly, the place had its name.\n[834]Bitumen nascitur prope lacum Sosingitem, cujus alveo Tigris voratus,\nfluensque subterraneus, procursis spatiis longis, emergit. Hic et Naptha\ngignitur specie pice\u00e2. In his pagis hiatus conspicitur terr\u00e6, unde halitus\nlethalis exsurgens, quodcunque animal prope consistit, odore gravi\nconsumit. There was an island of the like nature at the mouth of the river\nIndus, which was sacred to the Sun, and styled Cubile [835]Nympharum: in\nqu\u00e2 nullum non animal absumitur. In Athamania was a temple of the Nymphs,\nor [836]Nymph\u00e6um; and near it a fountain of fire, which consumed things\nbrought near to it. Hard by Apollonia was an eruption of bituminous matter,\nlike that in Assyria: and this too was named [837]Nymph\u00e6um. The same author\n(Strabo) mentions, that in Seleucia, styled Pieria, there was alike\nbituminous eruption, taken notice of by Posidonius; and that it was called\nAmpelitis: [838]\u03a4\u03b7\u03bd \u0391\u03bc\u03c0\u03b5\u03bb\u03b9\u03c4\u03b7\u03bd \u03b3\u03b7\u03bd \u03b1\u03c3\u03c6\u03b1\u03bb\u03c4\u03c9\u03b4\u03b7, \u03c4\u03b7\u03bd \u03b5\u03bd \u03a3\u03b5\u03bb\u03b5\u03c5\u03ba\u03b5\u03b9\u1fb3 \u03c4\u03b7 \u03a0\u03b9\u03b5\u03c1\u03b9\u1fb3\n\u03bc\u03b5\u03c4\u03b1\u03bb\u03bb\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03b7\u03bd. The hot streams, and poisonous effluvia near Puteoli and\nlake Avernus are well known. It was esteemed a place of great sanctity; and\npeople of a prophetic character are said to have here resided. Here was a\n[839]Nymph\u00e6um, supposed to have been an oracular temple. There was a method\nof divination at Rome, mentioned by [840]Dion Cassius, in which people\nformed their judgment of future events from the steam of lighted\nfrankincense. The terms of inquiry were remarkable: for their curiosity was\nindulged in respect to every future contingency, excepting death and\nmarriage. The place of divination was here too called [841]Nymph\u00e6um.\nPausanias takes notice of a cavern near Platea, which was sacred to the\nNymphs of Cith\u00e6ron: \u1f59\u03c0\u03b5\u03c1 \u03b4\u03b5 \u03c4\u03b7\u03c2 \u03ba\u03bf\u03c1\u03c5\u03c6\u03b7\u03c2, \u03b5\u03c6' \u1f91 \u03c4\u03bf\u03bd \u03b2\u03c9\u03bc\u03bf\u03bd \u03c0\u03bf\u03b9\u03bf\u03c5\u03bd\u03c4\u03b1\u03b9, \u03c0\u03b5\u03bd\u03c4\u03b5\n\u03c0\u03bf\u03c5 \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b4\u03b5\u03ba\u03b1 \u1f51\u03c0\u03bf\u03ba\u03b1\u03c4\u03b1\u03b2\u03b1\u03bd\u03c4\u03b9 \u03c3\u03c4\u03b1\u03b4\u03b9\u03bf\u03c5\u03c2 \u039dY\u039c\u03a6\u03a9\u039d \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03bd\u03c4\u03c1\u03bf\u03bd\n\u039a\u03b9\u03b8\u03b1\u03b9\u03c1\u03c9\u03bd\u03b9\u03b4\u03c9\u03bd--\u039c\u0391\u039d\u03a4\u0395\u03a5\u0395\u03a3\u0398\u0391\u0399 \u03b4\u03b5 \u03c4\u03b1\u03c2 \u039d\u03c5\u03bc\u03c6\u03b1\u03c2 \u03c4\u03bf \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03b8\u03b9 \u03b5\u03c7\u03b5\u03b9 \u03bb\u03bf\u03b3\u03bf\u03c2. We\nfind that the Nymphs of this place had been of old prophetic. Evagrius\nmentions a splendid building at Antioch called Nymph\u00e6um, remarkable\n[842]\u039d\u03b1\u03bc\u03b1\u03c4\u03c9\u03bd \u03c0\u03bb\u03bf\u03c5\u03c4\u1ff3, for the advantage of its waters. There was a Nymph\u00e6um\nat Rome mentioned by Marcellinus. [843]Septemzodium celebrem locum, ubi\nNymph\u00e6um Marcus condidit Imperator. Here were the Therm\u00e6 Antonian\u00e6. As from\nAin Ompha came Nympha; so from Al Ompha was derived Lympha. This differed\nfrom Aqua, or common water, as being of a sacred and prophetic nature. The\nantients thought, that all mad persons were gifted with divination; and\nthey were in consequence of it styled _Lymphati_.\n\nFrom what has preceded, we may perceive that there once existed a wonderful\nresemblance in the rites, customs, and terms of worship, among nations\nwidely separated. Of this, as I proceed, many instances will be continually\nproduced. I have already mentioned that this similitude in terms, and the\nreligious system, which was so widely propagated, were owing to one great\nfamily, who spread themselves almost universally. Their colonies went\nabroad under the sanction and direction of their priests; and carried with\nthem both the rites and the records of their country. Celsus took notice of\nthis; and thought that people payed too little attention to memorials of\nthis nature. He mentions particularly the oracular temples at Dodona, at\nDelphi, at Claros, with those of the Branchid\u00e6 and Amonians: at the same\ntime passing over many other places, from whose priests and votaries the\nwhole earth seemed to have been peopled[844]. \u03a4\u03b1 \u03bc\u03b5\u03bd \u1f51\u03c0\u03bf \u03c4\u03b7\u03c2 \u03a0\u03c5\u03b8\u03b9\u03b1\u03c2, \u03b7\n\u0394\u03c9\u03b4\u03c9\u03bd\u03b9\u03c9\u03bd, \u03b7 \u039a\u03bb\u03b1\u03c1\u03b9\u03bf\u03c5, \u03b7 \u03b5\u03bd \u0392\u03c1\u03b1\u03b3\u03c7\u03b9\u03b4\u03b1\u03b9\u03c2, \u03b7 \u03b5\u03bd \u0391\u03bc\u03bc\u03c9\u03bd\u03bf\u03c2, \u1f51\u03c0\u03bf \u03bc\u03c5\u03c1\u03b9\u03c9\u03bd \u03c4\u03b5 \u03b1\u03bb\u03bb\u03c9\u03bd\n\u03b8\u03b5\u03bf\u03c0\u03c1\u03bf\u03c0\u03c9\u03bd \u03c0\u03c1\u03bf\u03b5\u03b9\u03c1\u03b7\u03bc\u03b5\u03bd\u03b1, \u1f51\u03c6' \u1f61\u03bd \u03b5\u03c0\u03b9\u03b5\u03b9\u03ba\u03c9\u03c2 \u03c0\u03b1\u03c3\u03b1 \u03b3\u03b7 \u03ba\u03b1\u03c4\u1ff3\u03ba\u03b9\u03c3\u03b8\u03b7, \u03c4\u03b1\u03c5\u03c4\u03b1 \u03bc\u03b5\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd\u03b9\n\u03bb\u03bf\u03b3\u1ff3 \u03c4\u03b9\u03b8\u03b5\u03bd\u03c4\u03b1\u03b9. As colonies went abroad under the influence and direction of\ntheir tutelary Deities; those Deities were styled \u1f29\u03b3\u03b5\u03bc\u03bf\u03bd\u03b5\u03c2, and \u0391\u03c1\u03c7\u03b7\u03b3\u03b5\u03c4\u03b1\u03b9:\nand the colony was denominated from some sacred title of the God. A colony\nwas planted at Miletus; of which the conducting Deity was Diana. [845]\u03a3\u03b5\n\u03b3\u03b1\u03c1 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03c4\u03bf \u039d\u03b7\u03bb\u03b5\u03c5\u03c2 \u1f29\u03b3\u03b5\u03bc\u03bf\u03bd\u03b7\u03bd. This Goddess is styled \u03c0\u03bf\u03bb\u03c5\u03c0\u03c4\u03bf\u03bb\u03b9\u03c2, because\nthis office was particularly ascribed to her: and she had many places under\nher patronage. Jupiter accordingly tells her:\n\n  [846]\u03a4\u03c1\u03b9\u03c2 \u03b4\u03b5\u03ba\u03b1 \u03c4\u03bf\u03b9 \u03c0\u03c4\u03bf\u03bb\u03b9\u03b5\u03b8\u03c1\u03b1, \u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba \u1f11\u03bd\u03b1 \u03c0\u03c5\u03c1\u03b3\u03bf\u03bd \u03bf\u03c0\u03b1\u03c3\u03c3\u03c9.\n\n  Thrice ten fair cities shall your portion be,\n  And many a stately tower.\n\nApollo likewise was called \u039f\u03b9\u03ba\u03c4\u03b9\u03c3\u03c4\u03b7\u03c2 and \u0391\u03c1\u03c7\u03b7\u03b3\u03b5\u03c4\u03b7\u03c2, from being the supposed\nfounder of cities; which were generally built in consequence of some\noracle.\n\n  [847]\u03a6\u03bf\u03b9\u03b2\u1ff3 \u03b4' \u03b5\u03c3\u03c0\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c0\u03bf\u03bb\u03b5\u03b1\u03c2 \u03b4\u03b9\u03b5\u03bc\u03b5\u03c4\u03c1\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf\n  \u0391\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9\u00b7 \u03a6\u03bf\u03b9\u03b2\u03bf\u03c2 \u03b3\u03b1\u03c1 \u03b1\u03b5\u03b9 \u03c0\u03bf\u03bb\u03b9\u03b5\u03c3\u03c3\u03b9 \u03c6\u03b9\u03bb\u03b7\u03b4\u03b5\u03b9\n  \u039a\u03c4\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03b1\u03b9\u03c2\u00b7 \u03b1\u03c5\u03c4\u03bf\u03c2 \u03b4\u03b5 \u03b8\u03b5\u03bc\u03b5\u03b9\u03bb\u03b9\u03b1 \u03a6\u03bf\u03b9\u03b2\u03bf\u03c2 \u1f51\u03c6\u03b1\u03b9\u03bd\u03b5\u03b9.\n\n  'Tis through Apollo's tutelary aid,\n  That men go forth to regions far remote,\n  And cities found: Apollo ever joys\n  In founding cities.\n\nWhat colony, says [848]Cicero, did Greece ever send into \u00c6tolia, Ionia,\nAsia, Sicily or Italy, without having first consulted about every\ncircumstance relative to it, either at Delphi, or Dodona, or at the oracle\nof Ammon. And Lucian speaks to the same purpose. [849]\u039f\u03c5\u03c4\u03b5 \u03c0\u03bf\u03bb\u03b5\u03b1\u03c2 \u1ff3\u03ba\u03b9\u03b6\u03bf\u03bd,\n\u03bf\u03c5\u03b4\u03b5 \u03c4\u03b5\u03b9\u03c7\u03b5\u03b1 \u03c0\u03b5\u03c1\u03b9\u03b5\u03b2\u03b1\u03bb\u03bb\u03bf\u03bd\u03c4\u03bf--\u03c0\u03c1\u03b9\u03bd \u03b1\u03bd \u03b4\u03b7 \u03c0\u03b1\u03c1\u03b1 \u039c\u03b1\u03bd\u03c4\u03b5\u03c9\u03bd \u03b1\u03ba\u03bf\u03c5\u03c3\u03b1\u03b9 \u1f11\u03ba\u03b1\u03c3\u03c4\u03b1. _People\nwould not venture to build cities, nor even raise the walls, till they had\nmade proper inquiry among those, who were prophetically gifted, about the\nsuccess of their operations_.\n\n       *       *       *       *       *\n\n\nPATOR AND PATRA.\n\nI cannot help thinking that the word \u03c0\u03b1\u03c4\u03b7\u03c1, pater, when used in the\nreligious addresses of the Greeks and Romans, meant not, as is supposed, a\nfather, or parent; but related to the divine influence of the Deity,\ncalled, by the people of the east, Pator, as I have [850]shewn. From hence\nI should infer, that two words, originally very distinct, have been\nrendered one and the [851]same. The word pater, in the common acceptation,\nmight be applicable to Saturn; for he was supposed to have been the father\nof all the Gods, and was therefore so entitled by the antient poet\nSulpitius.\n\n  [852]Jane pater, Jane tuens, Dive biceps, biformis,\n  O! cate rerum sator; O! principium Deorum.\n\nBut, when it became a title, which was bestowed upon Gods of every\ndenomination, it made Jupiter animadvert with some warmth upon the\nimpropriety, if we may credit Lucilius:\n\n  [853]Ut nemo sit nostrum, quin pater optimus Div\u00f4m est:\n  Ut Neptunus pater, Liber, Saturnus pater, Mars,\n  Janus, Quirinus, pater, omnes dicamur ad unum.\n\nAnd not only the Gods, but the Hierophant\u00e6, in most temples; and those\npriests, in particular, who were occupied in the celebration of mysteries,\nwere styled Patres: so that it was undoubtedly a religious term imported\nfrom Egypt, the same as Pator, and Patora, before mentioned. I have taken\nnotice, that the Pater\u00e6 of Curtius were the priests of Hamon: but that\nwriter was unacquainted with the true meaning of the word, as well as with\nthe pronunciation, which seems to have been penultim\u00e2 product\u00e2. The worship\nof Ham, or the Sun, as it was the most antient, so it was the most\nuniversal, of any in the world. It was at first the prevailing religion of\nGreece, and was propagated over all the sea coast of Europe; whence it\nextended itself into the inland provinces. It was established in Gaul and\nBritain; and was the original religion of this island, which the Druids in\naftertimes adopted. That it went high in the north is evident from\nAusonius, who takes notice of its existing in his time. He had relations,\nwho were priests of this order and denomination; and who are, on that\naccount, complimented by him, in his ode to Attius Patera [854]Rhetor.\n\n  Tu Boiocassis stirpe Druidarum satus,\n    Si fama non fallat fidem,\n  Beleni sacratum ducis e templo genus,\n    Et inde vobis nomina,\n  Tibi Pater\u00e6: sic ministros nuncupant\n    Apollinares Mystici.\n  Fratri, Patrique nomen a Ph\u00e6bo datum,\n    Natoque de Delphis tuo.\n\nHe mentions, that this worship prevailed particularly in Armorica; of which\ncountry his relations were natives.\n\n  [855]Nec reticebo Senem,\n  Nomine Ph\u0153bicium,\n  Qui Beleni \u00c6dituus,\n  Stirpe satus Druid\u00fbm,\n  Gentis Armoric\u00e6.\n\nBelin, the Deity of whom he speaks, was the same as [856]Bel and Balen, of\nBabylonia and Canaan; the Orus and Apollo of other nations. Herodian takes\nnotice of his being worshipped by the people of Aquileia; and says, that\nthey called him Belin, and paid great reverence, esteeming him the same as\n[857]Apollo.\n\nThe true name of the Amonian priests I have shewn to have been Petor, or\nPator; and the instrument which they held in their hands was styled\nPetaurum. They used to dance round a large fire, in honour of the Sun,\nwhose orbit they affected to describe. At the same time they exhibited\nother feats of activity, to amuse the votaries who resorted to their\ntemples. This dance was sometimes performed in armour, especially in Crete:\nand, being called Pyrrhic, was supposed to have been so named from Pyrrhus,\nthe son of Achilles. But, when was he in Crete? Besides, it is said to have\nbeen practised by the Argonautic heroes before his time. It was a religious\ndance, denominated from fire, with which it was accompanied.\n\n  [858]\u0391\u03bc\u03c6\u03b9 \u03b4\u03b5 \u03b4\u03b1\u03b9\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2 \u03b5\u03c5\u03c1\u03c5\u03bd \u03c7\u03bf\u03c1\u03bf\u03bd \u03b5\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf,\n  \u039a\u03b1\u03bb\u03bf\u03bd \u0399\u03b7\u03c0\u03b1\u03b9\u03b7\u03bf\u03bd', \u0399\u03b7\u03c0\u03b1\u03b9\u03b7\u03bf\u03bd\u03b1 \u03a6\u03bf\u03b9\u03b2\u03bf\u03bd\n  \u039c\u03b5\u03bb\u03c0\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9.\n\nIt was originally an Egyptian dance, in honour of Hermes, and practised by\nthe Patar\u00e6, or Priests. In some places it was esteemed a martial exercise,\nand exhibited by persons in armour, who gave it the name of Betarmus. We\nhave an instance of it in the same poet:\n\n  [859]\u0391\u03bc\u03c5\u03b4\u03b9\u03c2 \u03b4\u03b5 \u03bd\u03b5\u03bf\u03b9 \u039f\u03c1\u03c6\u03b7\u03bf\u03c2 \u03b1\u03bd\u03c9\u03b3\u1fc3\n  \u0395\u03ba\u03b1\u03b9\u03c1\u03bf\u03bd\u03c4\u03b5\u03c2 \u0392\u03b7\u03c4\u03b1\u03c1\u03bc\u03bf\u03bd \u03b5\u03bd\u03bf\u03c0\u03bb\u03b9\u03bf\u03bd \u03bf\u03c1\u03c7\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf,\n  \u039a\u03b1\u03b9 \u03c3\u03b1\u03ba\u03b5\u03b1 \u03be\u03b9\u03c6\u03b5\u03b5\u03c3\u03c3\u03b9\u03bd \u1f51\u03c0\u03b5\u03ba\u03c4\u03c5\u03c0\u03bf\u03bd.\n\n\u0392\u03b7\u03c4\u03b1\u03c1\u03bc\u03bf\u03c2 Betarmus, was a name given to the dance, from the temple of the\nDeity where it was probably first practised. It is a compound of Bet Armes,\nor Armon, called, more properly, Hermes, and Hermon. Bet, and Beth, among\nthe Amonians, denoted a temple. There is reason to think that the circular\ndances of the Dervises, all over the east, are remains of these antient\ncustoms. In the first ages this exercise was esteemed a religious rite, and\nperformed by people of the temple where it was exhibited: but, in\naftertimes, the same feats were imitated by rope-dancers and vagrants,\ncalled Petaurist\u00e6, and Petauristarii; who made use of a kind of pole,\nstyled petaurum.--Of these the Roman writers make frequent mention; and\ntheir feats are alluded to by Juvenal:\n\n  [860]An magis oblectant animum jactata petauro\n  Corpora, quique solent rectum descendere funem?\n\nManilius likewise gives an account of this people, and their activity;\nwherein may be observed some remains of the original institution:\n\n  [861]Ad numeros etiam ille ciet cognata per artem\n  Corpora, qu\u00e6 valido saliunt excussa petauro:\n  Membraque _per flammas orbesque_ emissa flagrantes,\n  Delphin\u00fbmque suo per inane imitantia motu,\n  Et viduata volant pennis, et in a\u00ebre ludunt.\n\nI have shewn, that the Pater\u00e6, or Priests, were so denominated from the\nDeity styled Pator; whose shrines were named Patera, and Petora. They were\noracular temples of the Sun; which in aftertimes were called Petra, and\nascribed to other Gods. Many of them for the sake of mariners were erected\nupon rocks, and eminences near the sea: hence the term \u03c0\u03b5\u03c4\u03c1\u03b1, petra, came\nat length to signify any rock or stone, and to be in a manner confined to\nthat meaning. But in the first ages it was ever taken in a religious sense;\nand related to the shrines of Osiris, or the Sun, and to the oracles, which\nwere supposed to be there exhibited. Thus Olympus near Pisa, though no\nrock, but a huge mound, or hill ([862]\u03a0\u03b5\u03c1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03b9\u03bf\u03bd \u039b\u039f\u03a6\u039f\u039d \u03b1\u03b3\u03b5\u03c4\u03b1\u03b9 \u03c4\u03b1\n\u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1) was of old termed Petra, as relating to oracular influence. Hence\nPindar, speaking of I\u00e4mus, who was supposed to have been conducted by\nApollo to Olympia, says, _that they both came to the Petra Elibatos upon\nthe lofty Cronian mount: there Apollo bestowed upon I\u00e4mus a double portion\nof prophetic knowledge_.\n\n  [863]\u1f39\u03ba\u03bf\u03bd\u03c4\u03bf \u03b4' \u1f51\u03c8\u03b7\u03bb\u03bf\u03b9\u03bf \u03a0\u03b5\u03c4\u03c1\u03b1\u03bd\n    \u0391\u03bb\u03b9\u03b2\u03b1\u03c4\u03bf\u03c5 \u039a\u03c1\u03bf\u03bd\u03b9\u03bf\u03c5,\n  \u0395\u03bd\u03b8' \u1f41\u03b9 \u03c9\u03c0\u03b1\u03c3\u03b5 \u03b8\u03b7\u03c3\u03b1\u03c5\u03c1\u03bf\u03bd\n    \u0394\u03b9\u03b4\u03c5\u03bc\u03bf\u03bd \u039c\u0391\u039d\u03a4\u039f\u03a3Y\u039d\u0391\u03a3.\n\nThe word \u0397\u03bb\u03b9\u03b2\u03b1\u03c4\u03bf\u03c2, Elibatos, was a favourite term with Homer, and other\npoets; and is uniformly joined with Petra. They do not seem to have known\nthe purport of it; yet they adhere to it religiously, and introduce it\nwherever they have an opportunity. \u0397\u03bb\u03b9\u03b2\u03b1\u03c4\u03bf\u03c2 is an Amonian compound of\nEli-Bat, and signifies solis domus, vel [864]templum. It was the name of\nthe temple, and specified the Deity there worshipped. In like manner the\nword Petra had in great measure lost its meaning; yet it is wonderful to\nobserve how industriously it is introduced by writers, when they speak of\nsacred and oracular places. Lycophron calls the temple at Elis [865]\u039b\u03b5\u03c5\u03c1\u03b1\u03bd\n\u039c\u03bf\u03bb\u03c0\u03b9\u03b4\u03bf\u03c2 \u03c0\u03b5\u03c4\u03c1\u03b1\u03bd: and the Pytho at Delphi is by Pindar styled Petra\u00ebssa:\n[866]\u0395\u03c0\u03b5\u03b9 \u03a0\u03b5\u03c4\u03c1\u03b1\u03b5\u03c3\u03c3\u03b1\u03c2 \u03b5\u03bb\u03b1\u03c5\u03bd\u03c9\u03bd \u1f31\u03ba\u03b5\u03c4' \u03b5\u03ba \u03a0\u03c5\u03b8\u03c9\u03bd\u03bf\u03c2. Orchomenos was a place of\ngreat antiquity; and the natives are said to have worshipped Petra, which\nwere supposed to have fallen from [867]heaven. At Athens in the Acropolis\nwas a sacred cavern, which was called Petr\u00e6 Macr\u00e6, Petr\u00e6 Cecropi\u00e6.\n\n  [868]\u0391\u03ba\u03bf\u03c5\u03b5 \u03c4\u03bf\u03b9\u03bd\u03c5\u03bd, \u03bf\u03b9\u03c3\u03b8\u03b1 \u039a\u03b5\u03ba\u03c1\u03bf\u03c0\u03b9\u03b1\u03c2 \u03c0\u03b5\u03c4\u03c1\u03b1\u03c2,\n  \u03a0\u03c1\u03bf\u03c3\u03b2\u03bf\u1fe4\u1fe5\u03bf\u03bd \u03b1\u03bd\u03c4\u03c1\u03bf\u03bd, \u03b1\u03c2 \u039c\u03b1\u03ba\u03c1\u03b1\u03c2 \u03ba\u03b9\u03ba\u03bb\u03b7\u03c3\u03ba\u03bf\u03bc\u03b5\u03bd.\n\nI have shewn that people of old made use of caverns for places of worship:\nhence this at Athens had the name of Petra, or temple. [869]It is said of\nCeres, that after she had wandered over the whole earth, she at last\nreposed herself upon a stone at Eleusis. They in like manner at Delphi\nshewed the petra, upon which the Sibyl Herophile at her first arrival sat\n[870]down. In short, there is in history of every oracular temple some\nlegend about a stone; some reference to the word Petra. To clear this up,\nit is necessary to observe, that when the worship of the Sun was almost\nuniversal, this was one name of that Deity even among the Greeks. They\ncalled him Petor, and Petros; and his temple was styled Petra. This they\noftentimes changed to \u03bb\u03b9\u03b8\u03bf\u03c2; so little did they understand their own\nmythology. There were however some writers, who mentioned it as the name of\nthe Sun, and were not totally ignorant of its meaning. This we may learn\nfrom the Scholiast upon Pindar. [871]\u03a0\u03b5\u03c1\u03b9 \u03b4\u03b5 \u03c4\u03bf\u03c5 \u1f29\u03bb\u03b9\u03bf\u03c5 \u1f41\u03b9 \u03c6\u03c5\u03c3\u03b9\u03ba\u03bf\u03b9 \u03c6\u03b1\u03c3\u03b9\u03bd, \u1f61\u03c2\n\u03bb\u03b9\u03b8\u03bf\u03c2 \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u1f41 \u1f29\u03bb\u03b9\u03bf\u03c2. \u039a\u03b1\u03b9 \u0391\u03bd\u03b1\u03be\u03b1\u03b3\u03bf\u03c1\u03bf\u03c5 \u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u0395\u03c5\u03c1\u03b9\u03c0\u03b9\u03b4\u03b7\u03bd \u03bc\u03b1\u03b8\u03b7\u03c4\u03b7\u03bd, \u03a0\u03b5\u03c4\u03c1\u03bf\u03bd\n\u03b5\u03b9\u03c1\u03b7\u03ba\u03b5\u03bd\u03b1\u03b9 \u03c4\u03bf\u03bd \u1f29\u03bb\u03b9\u03bf\u03bd \u03b4\u03b9\u03b1 \u03c4\u03c9\u03bd \u03c0\u03c1\u03bf\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03c9\u03bd.\n\n  \u1f49 \u03b3\u03b1\u03c1 \u039c\u03b1\u03ba\u03b1\u03c1\u03b9\u03bf\u03c2, \u03ba' \u03bf\u03c5\u03ba \u03bf\u03bd\u03b5\u03b9\u03b4\u03b9\u03b6\u03c9 \u03c4\u03c5\u03c7\u03b1\u03c2,\n  \u0394\u03b9\u03bf\u03c2 \u03c0\u03b5\u03c6\u03c5\u03ba\u03c9\u03c2, \u1f61\u03c2 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9, \u03a4\u03b1\u03bd\u03c4\u03b1\u03bb\u03bf\u03c2,\n  \u039a\u03bf\u03c1\u03c5\u03c6\u03b7\u03c2 \u1f51\u03c0\u03b5\u03c1\u03c4\u03b5\u03bb\u03bb\u03bf\u03bd\u03c4\u03b1 \u03b4\u03b5\u03b9\u03bc\u03b1\u03b9\u03bd\u03c9\u03bd \u03a0\u0395\u03a4\u03a1\u039f\u039d,\n  \u0391\u03b5\u03c1\u03b9 \u03c0\u03bf\u03c4\u1fb3\u03c4\u03b1\u03b9, \u03ba\u03b1\u03b9 \u03c4\u03b9\u03bd\u03b5\u03b9 \u03c4\u03b1\u03c5\u03c4\u03b7\u03bd \u03b4\u03b9\u03ba\u03b7\u03bd.\n\nThe same Scholiast quotes a similar passage from the same writer, where the\nSun is called Petra.\n\n  [872]\u039c\u03bf\u03bb\u03bf\u03b9\u03bc\u03b9 \u03c4\u03b1\u03bd \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5 \u03bc\u03b5\u03c3\u03b1\u03bd\n  \u03a7\u03b8\u03bf\u03bd\u03bf\u03c2 \u03c4\u03b5 \u03c4\u03b5\u03c4\u03b1\u03bc\u03b5\u03bd\u03b1\u03bd \u03b1\u03b9\u03c9\u03c1\u03b7\u03bc\u03b1\u03c3\u03b9 \u03c0\u03b5\u03c4\u03c1\u03b1\u03bd,\n    \u0391\u03bb\u03c5\u03c3\u03b5\u03c3\u03b9 \u03c7\u03c1\u03c5\u03c3\u03b5\u03b1\u03b9\u03c2 \u03c6\u03b5\u03c1\u03bf\u03bc\u03b5\u03bd\u03b1\u03bd.\n\nIf then the name of the Sun, and of his temples, was among the antient\nGrecians Petros, and Petra; we may easily account for that word so often\noccurring in the accounts of his worship. The Scholia above will moreover\nlead us to discover whence the strange notion arose about the famous\nAnaxagoras of Clazomen\u00e6; who is said to have prophesied, that a stone would\nfall from the Sun. All that he had averred, may be seen in the relation of\nthe Scholiast above: which amounts only to this, that Petros was a name of\nthe Sun. It was a word of Egyptian original, derived from Petor, the same\nas Ham, the I\u00e4mus of the antient Greeks. This Petros some of his countrymen\nunderstood in a different sense; and gave out, that he had foretold a stone\nwould drop from the Sun. Some were idle enough to think that it was\naccomplished: and in consequence of it pretended to shew at \u00c6gospotamos the\nvery [873]stone, which was said to have fallen. The like story was told of\na stone at Abydus upon the Hellespont: and Anaxagoras was here too supposed\nto have been the prophet[874]. In Abydi gymnasio ex e\u00e2 caus\u00e2 colitur\nhodieque modicus quidem (lapis), sed quem in medio terrarum casurum\nAnaxagoras pr\u00e6dixisse narratur. The temples, or Petra here mentioned, were\nOmphalian, or Oracular: hence they were by a common mistake supposed to\nhave been in the centre of the habitable globe. They were also \u0397\u03bb\u03b9\u03b2\u03b1\u03c4\u03bf\u03b9\n\u03a0\u03b5\u03c4\u03c1\u03b1\u03b9; which Elibatos the Greeks derived from \u03b2\u03b1\u03b9\u03bd\u03c9 descendo; and on this\naccount the Petra were thought to have fallen from the [875]Sun. We may by\nthis clue unravel the mysterious story of Tantalus; and account for the\npunishment which he was doomed to undergo.\n\n[876]\u039a\u03bf\u03c1\u1ff3 \u03b4' \u1f11\u03bb\u03b5\u03bd\n\u0391\u03c4\u03b1\u03bd \u1f51\u03c0\u03b5\u03c1\u03bf\u03c0\u03bb\u03bf\u03bd,\n\u03a4\u03b1\u03bd \u1f41\u03b9 \u03c0\u03b1\u03c4\u03b7\u03c1 \u1f51\u03c0\u03b5\u03c1\u03ba\u03c1\u03b5\u03bc\u03b1\u03c3\u03b5,\n\u039a\u03b1\u03c1\u03c4\u03b5\u03c1\u03bf\u03bd \u03b1\u03c5\u03c4\u1ff3 \u03bb\u03b9\u03b8\u03bf\u03bd\n\u03a4\u03bf\u03bd \u03b1\u03b5\u03b9 \u03bc\u03b5\u03bd\u03bf\u03b9\u03bd\u03c9\u03bd \u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03c2 \u03b2\u03b1\u03bb\u03b5\u03b9\u03bd\n\u0395\u03c5\u03c6\u03c1\u03bf\u03c3\u03c5\u03bd\u03b1\u03c2 \u03b1\u03bb\u03b1\u03c4\u03b1\u03b9.\n\nThe unhappy Tantalus\nFrom a satiety of bliss\nUnderwent a cruel reverse.\nHe was doom'd to sit under a huge stone,\nWhich the father of the Gods\nKept over his head suspended.\nThus he sat\nIn continual dread of its downfal,\nAnd lost to every comfort.\n\nIt is said of Tantalus by some, that he was set up to his chin in water,\nwith every kind of fruit within reach: yet hungry as he was and thirsty, he\ncould never attain to what he wanted; every thing which he caught at\neluding his efforts. But from the account given above by [877]Pindar, as\nwell as by [878]Alc\u00e6us, Aleman, and other writers, his punishment consisted\nin having a stone hanging over his head; which kept him in perpetual fear.\nWhat is styled \u03bb\u03b9\u03b8\u03bf\u03c2, was I make no doubt originally Petros; which has been\nmisinterpreted a stone. Tantalus is termed by Euripides \u03b1\u03ba\u03bf\u03bb\u03b1\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b7\u03bd\n\u03b3\u03bb\u03c9\u03c3\u03c3\u03b1\u03bd, a man of an ungovernable tongue: and his history at bottom relates\nto a person who revealed the mysteries in which he had been [879]initiated.\nThe Scholiast upon Lycophron describes him in this light; and mentions him\nas a priest, who out of good nature divulged some secrets of his cloister;\nand was upon that account ejected from the society[880]. \u039f \u03a4\u03b1\u03bd\u03c4\u03b1\u03bb\u03bf\u03c2 \u03b5\u03c5\u03c3\u03b5\u03b2\u03b7\u03c2\n\u03ba\u03b1\u03b9 \u03b8\u03b5\u03bf\u03c3\u03b5\u03c0\u03c4\u03c9\u03c1 \u03b7\u03bd \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2, \u03ba\u03b1\u03b9 \u03c6\u03b9\u03bb\u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03b9\u1fb3 \u03c4\u03b1 \u03c4\u03c9\u03bd \u03b8\u03b5\u03c9\u03bd \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03b1 \u03c4\u03bf\u03b9\u03c2 \u03b1\u03bc\u03c5\u03b7\u03c4\u03bf\u03b9\u03c2\n\u1f51\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u03b9\u03c0\u03c9\u03bd, \u03b5\u03be\u03b5\u03b2\u03bb\u03b7\u03b8\u03b7 \u03c4\u03bf\u03c5 \u1f31\u03b5\u03c1\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03bb\u03bf\u03b3\u03bf\u03c5. The mysteries which he\nrevealed, were those of Osiris, the Sun: the Petor, and Petora of Egypt. He\nnever afterwards could behold the Sun in its meridian, but it put him in\nmind of his crime: and he was afraid that the vengeance of the God would\noverwhelm him. This Deity, the Petor, and Petora of the Amonians, being by\nthe later Greeks expressed Petros, and Petra, gave rise to the fable above\nabout the stone of Tantalus. To this solution the same Scholiast upon\nPindar bears witness, by informing us, [881]that the Sun was of old called\na stone: and that some writers understood the story of Tantalus in this\nlight; intimating that it was the Sun, which hung over his head to his\nperpetual terror. [882]\u0395\u03bd\u03b9\u03bf\u03b9 \u03b1\u03ba\u03bf\u03c5\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd \u03bb\u03b9\u03b8\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03bf\u03c5 \u1f21\u03bb\u03b9\u03bf\u03c5--\u03ba\u03b1\u03b9\n\u03b5\u03c0\u03b7\u03c9\u03c1\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5 (\u03a4\u03b1\u03bd\u03c4\u03b1\u03bb\u03bf\u03c5) \u03c4\u03bf\u03bd \u1f21\u03bb\u03b9\u03bf\u03bd, \u1f51\u03c6' \u1ff3 \u03b4\u03b5\u03b9\u03bc\u03b1\u03c4\u03bf\u03c5\u03c3\u03b8\u03b1\u03b9, \u03ba\u03b1\u03b9\n\u03ba\u03b1\u03c4\u03b1\u03c0\u03c4\u03b7\u03c3\u03c3\u03b5\u03b9\u03bd. And again, \u03a0\u03b5\u03c1\u03b9 \u03b4\u03b5 \u03c4\u03bf\u03c5 \u1f21\u03bb\u03b9\u03bf\u03c5 \u1f41\u03b9 \u03c6\u03c5\u03c3\u03b9\u03ba\u03bf\u03b9 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f61\u03c2 \u03bb\u03b9\u03b8\u03bf\u03c2\n(it should be \u03c0\u03b5\u03c4\u03c1\u03b1) \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u1f41 \u1f21\u03bb\u03b9\u03bf\u03c2. _Some understand, what is said in\nthe history about the stone, as relating to the Sun: and they suppose that\nit was the Sun which hung over his head, to his terror and confusion. The\nnaturalists, speaking of the Sun, often call him a stone, or petra_.\n\n[Illustration: Pl. V. _Temple of Mithras Petr\u00e6us in the Mountains of\nPersia. From Le Bruyn_]\n\nBy laying all these circumstances together, and comparing them, we may, I\nthink, not only find out wherein the mistake consisted, but likewise\nexplain the grounds from whence the mistake arose. And this clue may lead\nus to the detection of other fallacies, and those of greater consequence.\nWe may hence learn the reason, why so many Deities were styled \u03a0\u03b5\u03c4\u03c1\u03b1\u03b9\u03bf\u03b9,\nPetr\u00e6i. We read of[883] \u039c\u03b9\u03b8\u03c1\u03b1\u03c2, \u1f41 \u03b8\u03b5\u03bf\u03c2 \u03b5\u03ba \u03c0\u03b5\u03c4\u03c1\u03b1\u03c2, _Mithras, the Deity out\nof the rock_; whose temple of old was really a rock or cavern. The same\nworship seems to have prevailed, in some degree, in the west; as we may\njudge from an antient inscription at Milan, which was dedicated[884]\nHerculi in Petr\u00e2. But all Deities were not so worshipped: and the very name\nPetra was no other than the sacred term Petora, given to a cavern, as being\nesteemed in the first ages an oracular temple. And some reverence to places\nof this sort was kept up a long time. We may from hence understand the\nreason of the prohibition given to some of the early proselytes to\nChristianity, that they should no more[885] ad petras vota reddere: and by\nthe same light we may possibly explain that passage in Homer, where he\nspeaks of persons entering into compacts under oaks, and rocks, as places\nof[886] security. The oak was sacred to Zeus, and called Sar-On: and Petra\nin its original sense being a temple, must be looked upon as an asylum. But\nthis term was not confined to a rock or cavern: every oracular temple was\nstyled Petra, and Petora. Hence it proceeded that so many Gods were called\n\u0398\u03b5\u03bf\u03b9 \u03a0\u03b5\u03c4\u03c1\u03b1\u03b9\u03bf\u03b9, and \u03a0\u03b1\u03c4\u03c1\u1ff3\u03c3\u03b9. Pindar speaks of Poseidon Petraios;[887] \u03a0\u03b1\u03b9\n\u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd\u03bf\u03c2 \u03a0\u03b5\u03c4\u03c1\u03b1\u03b9\u03bf\u03c5: under which title Neptune was worshipped by the\nThessalians: but the latter was the more common title. We meet in Pausanias\nwith Apollo Patro\u00fcs, and with [888]\u0396\u03b5\u03c5\u03c2 \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, and \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2 \u03a0\u03b1\u03c4\u03c1\u1ff3\u03b1; also\n[889]Bacchus \u03a0\u03b1\u03c4\u03c1\u1ff3\u03bf\u03c2, Zeus Patro\u00fcs, and Vesta Patroa, together with other\ninstances.\n\nThe Greeks, whenever they met with this term, even in regions the most\nremote, always gave it an interpretation according to their own\npreconceptions; and explained \u03b8\u03b5\u03bf\u03b9 \u03a0\u03b1\u03c4\u03c1\u1ff3\u03bf\u03b9, the oracular Deities, by Dii\nPatrii, or the Gods of the country. Thus, in the Palmyrene inscription, two\nSyrian Deities are characterized by this title.\n\n[890]\u0391\u0393\u039b\u0399\u0392\u03a9\u039b\u03a9 \u039a\u0391\u0399 \u039c\u0391\u039b\u0391\u03a7\u0392\u0397\u039b\u03a9\n\u03a0\u0391\u03a4\u03a1\u03a9\u039f\u0399\u03a3 \u0398\u0395\u039f\u0399\u03a3.\n\nCyrus, in his expedition against the Medes, is represented as making vows\n[891]\u1f19\u03c3\u03c4\u03b9\u1fb3 \u03a0\u03b1\u03c4\u03c1\u1ff3\u1fb3, \u03ba\u03b1\u03b9 \u0394\u03b9\u03b9 \u03a0\u03b1\u03c4\u03c1\u1ff3\u1ff3, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03b1\u03bb\u03bb\u03bf\u03b9\u03c2 \u0398\u03b5\u03bf\u03b9\u03c2. But the Persians,\nfrom whom this history is presumed to be borrowed, could not mean by these\nterms Dii Patrii: for nothing could be more unnecessary than to say of a\nPersic prince, that the homage, which he payed, was to Persic Deities. It\nis a thing of course, and to be taken for granted, unless there be\nparticular evidence to the contrary. His vows were made to Mithras, who was\nstyled by the nations in the east Pator; his temples were Patra, and Petra,\nand his festivals Patrica. Nonnus gives a proper account of the Petra, when\nhe represents it as Omphean, or oracular:\n\n              [892]\u039f\u03bc\u03c6\u03b1\u03b9\u1fc3 \u03c0\u03b5\u03c1\u03b9 \u03a0\u03b5\u03c4\u03c1\u1fc3\n  \u0395\u03b9\u03c3\u03b5\u03c4\u03b9 \u03bd\u03b7\u03c0\u03b9\u03b1\u03c7\u03bf\u03b9\u03bf \u03c7\u03bf\u03c1\u03bf\u03c5\u03c2 \u1f31\u03b4\u03c1\u03c5\u03c3\u03b1\u03c4\u03bf \u0392\u03b1\u03ba\u03c7\u03bf\u03c5.\n\nAt Patara, in Lycia, was an oracular temple: and Patr\u00e6, in Achaia, had its\nname from divination, for which it was famous. Pausanias mentions the\ntemple, and adds, [893]\u03a0\u03c1\u03bf \u03b4\u03b5 \u03c4\u03bf\u03c5 \u1f39\u03b5\u03c1\u03bf\u03c5 \u03c4\u03b7\u03c2 \u0394\u03b7\u03bc\u03b7\u03c4\u03c1\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9 \u03c0\u03b7\u03b3\u03b7--\u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u03b4\u03b5\n\u03b5\u03bd\u03c4\u03b1\u03c5\u03b8\u03b1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c8\u03b5\u03c5\u03b4\u03b5\u03c2. _Before the temple is the fountain of Demeter--and\nin the temple an oracle, which never is known to fail_.\n\nThe offerings, which people in antient times used to present to the Gods,\nwere generally purchased at the entrance of the temple; especially every\nspecies of consecrated bread, which was denominated accordingly. If it was\nan oracular temple of Alphi, the loaves and cakes were styled [894]Alphita.\nIf it was expressed Ampi, or Ompi, the cakes were Ompai[895], \u039f\u03bc\u03c0\u03b1\u03b9: at the\ntemple of Adorus[896], Adorea. Those made in honour of Ham-orus had the\nname of [897]Homoura, Amora, and Omorit\u00e6. Those sacred to Peon, the God of\nlight, were called [898]Piones. At Cha-on, which signifies the house of the\nSun, [899]Cauones, \u03a7\u03b1\u03c5\u03c9\u03bd\u03b5\u03c2. From Pur-Ham, and Pur-Amon, they were\ndenominated Puramoun, [900]\u03a0\u03c5\u03c1\u03b1\u03bc\u03bf\u03c5\u03bd. From Ob-El, Pytho Deus, came\n[901]Obelia. If the place were a Petra or Petora, they had offerings of the\nsame sort called Petora, by the Greeks expressed [902]\u03a0\u03b9\u03c4\u03c5\u03c1\u03b1, Pitura. One\nof the titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the\nGreeks rendered Elaphos, \u03b5\u03bb\u03b1\u03c6\u03bf\u03c2; and supposed it to relate to a deer: and\nthe title El-Apha-Baal, given by the Amonians to the chief Deity, was\nchanged to \u03b5\u03bb\u03b1\u03c6\u03b7\u03b2\u03bf\u03bb\u03bf\u03c2, a term of a quite different purport. El-aphas, and\nEl-apha-baal, related to the God Osiris, the Deity of light: and there were\nsacred liba made at his temple, similar to those above, and denominated\nfrom him \u0395\u03bb\u03b1\u03c6\u03bf\u03b9, Elaphoi. In Athen\u00e6us we have an account of their\ncomposition, which consisted of fine meal, and a mixture of sesamum and\nhoney. [903]\u0395\u03bb\u03b1\u03c6\u03bf\u03c2 \u03c0\u03bb\u03b1\u03ba\u03bf\u03c5\u03c2 \u03b4\u03b9\u03b1 \u03c3\u03c4\u03b1\u03b9\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03bc\u03b5\u03bb\u03b9\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03c3\u03b7\u03c3\u03b1\u03bc\u03bf\u03c5.\n\nOne species of sacred bread, which used to be offered to the Gods, was of\ngreat antiquity, and called Boun. The Greeks, who changed the Nu final into\na Sigma, expressed it in the nominative, \u03b2\u03bf\u03c5\u03c2; but, in the accusative, more\ntruly boun, \u03b2\u03bf\u03c5\u03bd. Hesychius speaks of the Boun, and describes it, \u03b5\u03b9\u03b4\u03bf\u03c2\n\u03c0\u03b5\u03bc\u03bc\u03b1\u03c4\u03bf\u03c2 \u03ba\u03b5\u03c1\u03b1\u03c4\u03b1 \u03b5\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2; _a kind of cake, with a representation of two\nhorns_. Julius Pollux mentions it after the same manner: \u03b2\u03bf\u03c5\u03bd, \u03b5\u03b9\u03b4\u03bf\u03c2\n\u03c0\u03b5\u03bc\u03bc\u03b1\u03c4\u03bf\u03c2 \u03ba\u03b5\u03c1\u03b1\u03c4\u03b1 \u03b5\u03c7\u03bf\u03bd\u03c4\u03bf\u03c2; _a sort of cake with horns_. Diogenes Laertius,\nspeaking of the same offering being made by Empedocles, describes the chief\ningredients of which it was composed: [904]\u0392\u03bf\u03c5\u03bd \u03b5\u03b8\u03c5\u03c3\u03b5--\u03b5\u03ba \u03bc\u03b5\u03bb\u03b9\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9\n\u03b1\u03bb\u03c6\u03b9\u03c4\u03c9\u03bd. _He offered up one of the sacred liba, called a boun, which was\nmade of fine flour and honey_. It is said of Cecrops, [905]\u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b2\u03bf\u03c5\u03bd\n\u03b5\u03b8\u03c5\u03c3\u03b5: _He first offered up this sort of sweet bread_. Hence we may judge\nof the antiquity of the custom from the times to which Cecrops is referred.\nThe prophet Jeremiah takes notice of this kind of offering, when he is\nspeaking of the Jewish women at Pathros in Egypt, and of their base\nidolatry; in all which their husbands had encouraged them. The women, in\ntheir expostulation upon his rebuke, tell him: _Since we left off to burn\nincense to the Queen of heaven, and to pour out drink-offerings unto her,\nwe have wanted all things; and have been consumed by the sword and by the\nfamine. And when we burnt incense to the Queen of heaven, and poured out\ndrink-offerings unto her, did we make her cakes to worship her, and pour\nout drink-offerings unto her without our [906]men?_ The prophet, in another\nplace, takes notice of the same idolatry. [907]_The children gather wood,\nand the fathers kindle the fire, and the women knead their dough, to make\ncakes to the Queen of heaven_. The word, in these instances, for sacred\ncakes, is \u05db\u05d5\u05e0\u05d9\u05dd, Cunim. The Seventy translate it by a word of the same\npurport, \u03a7\u03b1\u03c5\u03c9\u03bd\u03b1\u03c2, Chauonas; of which I have before taken notice: [908]\u039c\u03b7\n\u03b1\u03bd\u03b5\u03c5 \u03c4\u03c9\u03bd \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd \u1f21\u03bc\u03c9\u03bd \u03b5\u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd \u03b1\u03c5\u03c4\u1fc3 \u03a7\u03b1\u03c5\u03c9\u03bd\u03b1\u03c2. \u03ba\u03c4\u03bb.\n\nI have mentioned that they were sometimes called Petora, and by the Greeks\nPitura. This, probably, was the name of those liba, or cakes, which the\nyoung virgins of Babylonia and Persis, used to offer at the shrine of their\nGod, when they were to be first prostituted: for, all, before marriage,\nwere obliged to yield themselves up to some stranger to be deflowered. It\nwas the custom for all the young women, when they arrived towards maturity,\nto sit in the avenue of the temple, with a girdle, or rope, round their\nmiddle; and whatever passenger laid hold of it was entitled to lead them\naway. This practice is taken notice of, as subsisting among the\nBabylonians, in the epistle ascribed to the prophet Jeremiah; which he is\nsupposed to have written to Baruch. v. 43. \u1f09\u03b9\u03b4\u03b5 \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03b5\u03c2 \u03c0\u03b5\u03c1\u03b9\u03b8\u03b5\u03bc\u03b5\u03bd\u03b1\u03b9\n\u03c3\u03c7\u03bf\u03b9\u03bd\u03b9\u03b1 \u03b5\u03bd \u03c4\u03b1\u03b9\u03c2 \u1f41\u03b4\u03bf\u03b9\u03c2 \u03b5\u03b3\u03ba\u03b1\u03b8\u03b7\u03bd\u03c4\u03b1\u03b9 \u03b8\u03c5\u03bc\u03b9\u03c9\u03c3\u03b1\u03b9 \u03c4\u03b1 \u03a0\u0399\u03a4Y\u03a1\u0391\u00b7 \u1f41\u03c4\u03b1\u03bd \u03b4\u03b5 \u03c4\u03b9\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd\n\u03b1\u03c6\u03b5\u03bb\u03ba\u03bf\u03b8\u03b5\u03b9\u03c3\u03b1 \u1f51\u03c0\u03bf \u03c4\u03b9\u03bd\u03bf\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b1\u03c1\u03b1\u03c0\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd \u03ba\u03bf\u03b9\u03bc\u03b7\u03b8\u1fc3, \u03c4\u03b7\u03bd \u03c0\u03bb\u03b7\u03c3\u03b9\u03bf\u03bd \u03bf\u03bd\u03b5\u03b9\u03b4\u03b9\u03b6\u03b5\u03b9,\n\u1f41\u03c4\u03b9 \u03bf\u03c5\u03ba \u03b7\u03be\u03b9\u03c9\u03c4\u03b1\u03b9, \u1f61\u03c3\u03c0\u03b5\u03c1 \u03b1\u03c5\u03c4\u03b7, \u03bf\u03c5\u03c4\u03b5 \u03c4\u03bf \u03c3\u03c7\u03bf\u03b9\u03bd\u03b9\u03bf\u03bd \u03b1\u03c5\u03c4\u03b7\u03c2 \u03b4\u03b9\u03b5\u1fe4\u1fe5\u03b1\u03b3\u03b7. This is a\ntranslation from an Hebrew or Chald\u00e4ic original; and, I should think, not\nquite accurate. What is here rendered \u03b3\u03c5\u03bd\u03b1\u03b9\u03ba\u03b5\u03c2, should, I imagine, be\n\u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03b9; and the purport will be nearly this: _The virgins of Babylonia\nput girdles about their waist; and in this habit sit by the way side,\nholding their Pitura, or sacred offerings, over an urn of incense: and when\nany one of them is taken notice of by a stranger, and led away by her\ngirdle to a place of privacy; upon her return she upbraids her next\nneighbour for not being thought worthy of the like honour; and for having\nher zone not yet broken or [909]loosed_. It was likewise a Persian custom,\nand seems to have been universally kept up wherever their religion\nprevailed. Strabo gives a particular account of this practice, as it was\nobserved in the temple of Anait in Armenia. This was a Persian Deity, who\nhad many places of worship in that part of the world. _Not only the men and\nmaid servants_, says the author, _are in this manner prostituted at the\nshrine of the Goddess; for in this there would be nothing extraordinary_:\n[910]\u0391\u03bb\u03bb\u03b1 \u03ba\u03b1\u03b9 \u03b8\u03c5\u03b3\u03b1\u03c4\u03b5\u03c1\u03b1\u03c2 \u1f41\u03b9 \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03b9 \u03c4\u03bf\u03c5 \u03b5\u03b8\u03bd\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b9\u03b5\u03c1\u03bf\u03c5\u03c3\u03b9 \u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03c5\u03c2,\n\u1f01\u03b9\u03c2 \u03bd\u03bf\u03bc\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9, \u03ba\u03b1\u03c4\u03b1\u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03b8\u03b5\u03b9\u03c3\u03b1\u03b9\u03c2 \u03c0\u03bf\u03bb\u03c5\u03bd \u03c7\u03c1\u03bf\u03bd\u03bf\u03bd \u03c0\u03b1\u03c1\u03b1 \u03c4\u1fc3 \u0398\u03b5\u1ff3 \u03bc\u03b5\u03c4\u03b1 \u03c4\u03b1\u03c5\u03c4\u03b1\n\u03b4\u03b5\u03b4\u03bf\u03c3\u03b8\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c2 \u03b3\u03b1\u03bc\u03bf\u03bd\u00b7 \u03bf\u03c5\u03ba \u03b1\u03c0\u03b1\u03be\u03b9\u03bf\u03c5\u03bd\u03c4\u03bf\u03c2 \u03c4\u1fc3 \u03c4\u03bf\u03b9\u03b1\u03c5\u03c4\u1fc3 \u03c3\u03c5\u03bd\u03bf\u03b9\u03ba\u03b5\u03b9\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd\u03bf\u03c2. _But\npeople of the first fashion in the nation used to devote their own\ndaughters in the same manner: it being a religious institution, that all\nyoung virgins shall, in honour of the Deity, be prostituted, and detained\nfor some time in her temple: after which they are permitted to be given in\nmarriage. Nor is any body at all scrupulous about cohabiting with a young\nwoman afterwards, though she has been in this manner abused._\n\nThe Patrica were not only rites of Mithras, but also of Osiris, who was in\nreality the same Deity.\n\nWe have a curious inscription to this purpose, and a representation, which\nwas first exhibited by the learned John Price in his observations upon\nApuleius. It is copied from an original, which he saw at Venice: and there\nis an engraving from it in the Edition of Herodotus by [911]Gronovius, as\nwell as in that by [912]Wesselinge: but about the purport of it they are\nstrangely mistaken. They suppose it to relate to a daughter of Mycerinus,\nthe son of Cheops. She died, it seems: and her father was so affected with\nher death, that he made a bull of wood, which he gilt, and in it interred\nhis daughter. Herodotus says, that he saw the bull of Mycerinus; and that\nit alluded to this history. But, notwithstanding the authority of this\ngreat author, we may be assured that it was an emblematical representation,\nand an image of the sacred bull Apis and Mneuis. And, in respect to the\nsculpture above mentioned, and the characters therein expressed, the whole\nis a religious ceremony, and relates to an event of great antiquity, which\nwas commemorated in the rites of Osiris. Of this I shall treat hereafter:\nat present, it is sufficient to observe, that the sacred process is carried\non before a temple; on which is a Greek inscription, but in the provincial\ncharacters: \u0395\u03bd\u03b4\u03bf\u03bd \u03a0\u03b1\u03c4\u03c1\u03b9\u03ba\u03b7\u03bd \u1f19\u03bf\u03c1\u03c4\u03b7\u03bd \u03a6\u03b5\u03c1\u03c9. How can \u1f19\u03bf\u03c1\u03c4\u03b7 \u03a0\u03b1\u03c4\u03c1\u03b9\u03ba\u03b7 relate to a\nfuneral? It denotes a festival in honour of the Sun, who was styled, as I\nhave shewn, Pator; and his temple was called Patra: whence these rites were\ndenominated Patrica. Plutarch alludes to this Egyptian ceremony, and\nsupposes it to relate to Isis, and to her mourning for the loss of her son.\nSpeaking of the month Athyr, he mentions [913]\u0392\u03bf\u03c5\u03bd \u03b4\u03b9\u03b1\u03c7\u03c1\u03c5\u03c3\u03bf\u03bd \u1f31\u03bc\u03b1\u03c4\u03b9\u1ff3 \u03bc\u03b5\u03bb\u03b1\u03bd\u03b9\n\u03b2\u03c5\u03c3\u03c3\u03b9\u03bd\u1ff3 \u03c0\u03b5\u03c1\u03b9\u03b2\u03b1\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b5\u03c0\u03b9 \u03c0\u03b5\u03bd\u03b8\u03b5\u03b9 \u03c4\u03b7\u03c2 \u0398\u03b5\u03bf\u03c5 \u03b4\u03b5\u03b9\u03ba\u03bd\u03c5\u03bf\u03c5\u03c3\u03b9\u03bd (\u1f41\u03b9 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9). _The\nEgyptians have a custom in the month Athyr of ornamenting a golden image of\na bull; which they cover with a black robe of the finest linen. This they\ndo in commemoration of Isis, and her grief for the loss of Orus_. In every\nfigure, as they are represented in the sculpture, there appears deep\nsilence and reverential awe: but nothing that betrays any sorrow in the\nagents. They may commemorate the grief of Isis; but they certainly do not\nallude to any misfortune of their own: nor is there any thing the least\nfunereal in the process. The Egyptians of all nations were the most\nextravagant in their [914]grief. If any died in a family of consequence,\nthe women used by way of shewing their concern to soil their heads with the\nmud of the river; and to disfigure their faces with filth. In this manner\nthey would run up and down the streets half naked, whipping themselves as\nthey ran: and the men likewise whipped themselves. They cut off their hair\nupon the death of a dog; and shaved their eyebrows for a dead cat. We may\ntherefore judge, that some very strong symptoms of grief would have been\nexpressed, had this picture any way related to the sepulture of a king's\ndaughter. Herodotus had his account from different people: one half he\nconfessedly [915]disbelieved; and the remainder was equally incredible. For\nno king of Egypt, if he had made a representation of the sacred [916]bull,\ndurst have prostituted it for a tomb: and, as I have before said, \u1f19\u03bf\u03c1\u03c4\u03b7\n\u03a0\u03b1\u03c4\u03c1\u03b9\u03ba\u03b7 can never relate to a funeral.\n\n       *       *       *       *       *\n\n\nAN\n\nACCOUNT\n\nOF THE\n\nGODS OF GREECE;\n\n_To shew that they were all originally one_ GOD,\n_the_ SUN.\n\nAs I shall have a great deal to say concerning the Grecian Theology in the\ncourse of this work, it will be necessary to take some previous notice of\ntheir Gods; both in respect to their original, and to their purport. Many\nlearned men have been at infinite pains to class the particular Deities of\ndifferent countries, and to point out which were the same. But they would\nhave saved themselves much labour, if, before they had bewildered\nthemselves in these fruitless inquiries, they had considered whether all\nthe Deities of which they treat, were not originally the same: all from one\nsource; branched out and diversified in different parts of the world. I\nhave mentioned that the nations of the east acknowledged originally but one\nDeity, the Sun: but when they came to give the titles of Orus, Osiris, and\nCham, to some of the heads of their family; they too in time were looked up\nto as Gods, and severally worshipped as the Sun. This was practised by the\nEgyptians: but this nation being much addicted to refinement in their\nworship, made many subtile distinctions: and supposing that there were\ncertain emanations of divinity, they affected to particularize each by some\ntitle; and to worship the Deity by his attributes. This gave rise to a\nmultiplicity of Gods: for the more curious they were in their\ndisquisitions, the greater was the number of these substitutes. Many of\nthem at first were designed for mere titles: others, as I before mentioned,\nwere \u03b1\u03c0\u03bf\u1fe4\u1fe5\u03bf\u03b9\u03b1\u03b9, derivatives, and emanations: all which in time were\nesteemed distinct beings, and gave rise to a most inconsistent system of\nPolytheism. The Grecians, who received their religion from Egypt and the\neast, misconstrued every thing which was imported; and added to these\nabsurdities largely. They adopted Deities, to whose pretended attributes\nthey were totally strangers; whose names they could not articulate, or\nspell. They did not know how to arrange the elements, of which the words\nwere composed. Hence it was, that Solon the Wise could not escape the\nbitter, but just censure of the priest in Egypt, who accused both him, and\nthe Grecians in general, of the grossest puerility and ignorance. [917]\u03a9\n\u03a3\u03bf\u03bb\u03c9\u03bd, \u03a3\u03bf\u03bb\u03c9\u03bd, \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b5\u03c3\u03c4\u03b5 \u03c0\u03b1\u03b9\u03b4\u03b5\u03c2 \u03b1\u03b5\u03b9, \u03b3\u03b5\u03c1\u03c9\u03bd \u03b4\u03b5 \u1f19\u03bb\u03bb\u03b7\u03bd \u03bf\u03c5\u03ba \u03b5\u03c3\u03c4\u03b9, \u03bd\u03b5\u03bf\u03b9 \u03c4\u03b5\n\u03c8\u03c5\u03c7\u03b1\u03c2 \u1f01\u03c0\u03b1\u03bd\u03c4\u03b5\u03c2\u00b7 \u03bf\u03c5\u03b4\u03b5\u03bc\u03b9\u03b1\u03bd \u03b3\u03b1\u03c1 \u03b5\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03c7\u03b5\u03c4\u03b5 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1\u03bd \u03b4\u03bf\u03be\u03b1\u03bd, \u03bf\u03c5\u03b4\u03b5 \u03bc\u03b1\u03b8\u03b7\u03bc\u03b1\n\u03c7\u03c1\u03bf\u03bd\u1ff3 \u03c0\u03bf\u03bb\u03b9\u03bf\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd. The truth of this allegation may be proved both from\nthe uncertainty, and inconsistency of the antients in the accounts of their\nDeities. Of this uncertainty Herodotus takes notice. [918]\u0395\u03bd\u03b8\u03b5\u03bd\u03b4\u03b5 \u03b5\u03b3\u03b5\u03bd\u03b5\u03c4\u03bf\n\u1f11\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u03c4\u03c9\u03bd \u03b8\u03b5\u03c9\u03bd, \u03b5\u03b9\u03c4\u03b5 \u03b4' \u03b1\u03b5\u03b9 \u03b7\u03c3\u03b1\u03bd \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2, \u1f41\u03ba\u03bf\u03b9\u03bf\u03b9 \u03b4\u03b5 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03c4\u03b1 \u03b5\u03b9\u03b4\u03b5\u03b1, \u03bf\u03c5\u03ba\n\u03b7\u03c0\u03b9\u03c3\u03c4\u03b5\u03b1\u03c4\u03bf \u03bc\u03b5\u03c7\u03c1\u03b9 \u1f41\u03c5 \u03c0\u03c1\u03c9\u03b7\u03bd \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03c7\u03b8\u03b5\u03c2, \u1f61\u03c2 \u03b5\u03b9\u03c0\u03b5\u03b9\u03bd \u03bb\u03bf\u03b3\u1ff3. He attributes to\nHomer, and to Hesiod, the various names and distinctions of the Gods, and\nthat endless polytheism which prevailed. [919]\u039f\u03c5\u03c4\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c3\u03b9, \u1f41\u03b9 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2\n\u03b8\u03b5\u03bf\u03b3\u03bf\u03bd\u03b9\u03b1\u03bd \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c3\u03b9 \u0398\u03b5\u03bf\u03b9\u03c3\u03b9 \u03c4\u03b1\u03c2 \u03b5\u03c0\u03c9\u03bd\u03c5\u03bc\u03b9\u03b1\u03c2 \u03b4\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03b9\u03bc\u03b1\u03c2 \u03c4\u03b5 \u03ba\u03b1\u03b9\n\u03c4\u03b5\u03c7\u03bd\u03b1\u03c2 \u03b4\u03b9\u03b5\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03b5\u03b9\u03b4\u03b5\u03b1 \u03b1\u03c5\u03c4\u03c9\u03bd \u03c3\u03b7\u03bc\u1fc3\u03bd\u03b1\u03bd\u03c4\u03b5\u03c2. This blindness in regard to\ntheir own theology, and to that of the countries, whence they borrowed, led\nthem to misapply the terms, which they had received, and to make a God out\nof every title. But however they may have separated, and distinguished them\nunder different personages, they are all plainly resolvable into one Deity,\nthe Sun. The same is to be observed in the Gods of the Romans. This may in\ngreat measure be proved from the current accounts of their own writers; if\nwe attend a little closely to what they say: but it will appear more\nmanifest from those who had been in Egypt, and copied their accounts from\nthat country. There are few characters, which at first sight appear more\ndistinct than those of Apollo and Bacchus. Yet the department, which is\ngenerally appropriated to Apollo, as the Sun, I mean the conduct of the\nyear, is by Virgil given to Bacchus, or Liber. He joins him with Ceres, and\ncalls them both the bright luminaries of the world.\n\n        [920]Vos, O, clarissima Mundi\n  Lumina, labentem C\u0153lo qui ducitis annum,\n  Liber, et alma Ceres.\n\n[921]Quidam ipsum solem, ipsum Apollinem, ipsum Dionysium eundem esse\nvolunt. Hence we find that Bacchus is the Sun, or Apollo; though supposed\ngenerally to have been a very different personage. In reality they are all\nthree the same; each of them the Sun. He was the ruling Deity of the world:\n\n  [922]\u1f29\u03bb\u03b9\u03b5 \u03c0\u03b1\u03b3\u03b3\u03b5\u03bd\u03b5\u03c4\u03bf\u03c1, \u03c0\u03b1\u03bd\u03b1\u03b9\u03bf\u03bb\u03b5, \u03c7\u03c1\u03c5\u03c3\u03b5\u03bf\u03c6\u03b5\u03b3\u03b3\u03b5\u03c2.\n\nHe was in Thrace esteemed, and worshipped as Bacchus, or Liber. [923]In\nThraci\u00e2 Solem Liberum haberi, quem illi Sebadium nuncupantes magn\u00e2\nreligione celebrant: eique Deo in colle [924]Zemisso \u00e6des dicata est specie\nrotund\u00e2. In short, all the Gods were one, as we learn from the same Orphic\nPoetry:\n\n  [925]\u1f19\u03b9\u03c2 \u0396\u03b5\u03c5\u03c2, \u1f11\u03b9\u03c2 \u0391\u03ca\u03b4\u03b5\u03c2, \u1f11\u03b9\u03c2 \u1f29\u03bb\u03b9\u03bf\u03c2, \u1f11\u03b9\u03c2 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c2,\n  \u1f19\u03b9\u03c2 \u03b8\u03b5\u03bf\u03c2 \u03b5\u03bd \u03c0\u03b1\u03bd\u03c4\u03b5\u03c3\u03c3\u03b9.\n\nSome Deities changed with the season.\n\n  [926]\u0397\u03b5\u03bb\u03b9\u03bf\u03bd \u03b4\u03b5 \u03b8\u03b5\u03c1\u03bf\u03c5\u03c2, \u03bc\u03b5\u03c4\u03bf\u03c0\u03c9\u03c1\u03b7\u03c2 \u03b4' \u1f01\u03b2\u03c1\u03bf\u03bd \u0399\u03b1\u03c9.\n\nIt was therefore idle in the antients to make a disquisition about the\nidentity of any God, as compared with another; and to adjudge him to\nJupiter rather than to Mars, to Venus rather than Diana. [927]\u03a4\u03bf\u03bd \u039f\u03c3\u03b9\u03c1\u03b9\u03bd \u1f41\u03b9\n\u03bc\u03b5\u03bd \u03a3\u03b5\u03c1\u03b1\u03c0\u03b9\u03bd, \u1f41\u03b9\u03b4\u03b5 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd, \u1f41\u03b9\u03b4\u03b5 \u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd\u03b1, \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b4\u03b5 \u0394\u03b9\u03b1, \u03c0\u03bf\u03bb\u03bb\u03bf\u03b9\u03b4\u03b5 \u03a0\u03b1\u03bd\u03b1\n\u03bd\u03b5\u03bd\u03bf\u03bc\u03b9\u03ba\u03b1\u03c3\u03b9. _Some_, says Diodorus, _think that Osiris is Serapis; others\nthat he is Dionusus; others still, that he is Pluto: many take him for\nZeus, or Jupiter, and not a few for Pan_. This was an unnecessary\nembarrassment: for they were all titles of the same God, there being\noriginally by no means that diversity which is imagined, as Sir John\nMarsham has very justly observed. [928]Neque enim tanta \u03c0\u03bf\u03bb\u03c5\u03b8\u03b5\u03bf\u03c4\u03b7\u03c2 Gentium,\nquanta fuit Deorum \u03c0\u03bf\u03bb\u03c5\u03c9\u03bd\u03c5\u03bc\u03b9\u03b1. It is said, above, that Osiris was by some\nthought to be Jupiter, and by others to be Pluto. But Pluto, among the best\ntheologists, was esteemed the same as Jupiter; and indeed the same as\nProserpine, Ceres, Hermes, Apollo, and every other Deity.\n\n  [929]\u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd, \u03a0\u03b5\u03c1\u03c3\u03b5\u03c6\u03bf\u03bd\u03b7, \u0394\u03b7\u03bc\u03b7\u03c4\u03b7\u03c1, \u039a\u03c5\u03c0\u03c1\u03b9\u03c2, \u0395\u03c1\u03c9\u03c4\u03b5\u03c2,\n  \u03a4\u03c1\u03b9\u03c4\u03c9\u03bd\u03b5\u03c2, \u039d\u03b7\u03c1\u03b5\u03c5\u03c2, \u03a4\u03b7\u03b8\u03c5\u03c2 \u03ba\u03b1\u03b9 \u039a\u03c5\u03b1\u03bd\u03bf\u03c7\u03b1\u03b9\u03c4\u03b7\u03c2,\n  \u1f19\u03c1\u03bc\u03b7\u03c2 \u03b8', \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b5 \u03ba\u03bb\u03c5\u03c4\u03bf\u03c2, \u03a0\u03b1\u03bd, \u0396\u03b5\u03c5\u03c2 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u1f19\u03c1\u03b7,\n  \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2, \u03b7\u03b4' \u1f19\u03ba\u03b1\u03b5\u03c1\u03b3\u03bf\u03c2 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd, \u1f11\u03b9\u03c2 \u0398\u03b5\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd.\n\nThere were to be sure a number of strange attributes, which by some of the\npoets were delegated to different personages; but there were other writers\nwho went deeper in their researches, and made them all centre in one. They\nsometimes represented this sovereign Deity as Dionusus; who, according to\nAusonius, was worshipped in various parts under different titles, and\ncomprehended all the Gods under one character.\n\n  [930]Ogygia me Bacchum vocat;\n  Osyrin \u00c6gyptus putat:\n  Mysi Phanacem nominant:\n  Dionyson Indi existimant:\n  Romana Sacra Liberum;\n  Arabica Gens Adoneum;\n  Lucanianus Pantheon.\n\nSometimes the supremacy was given to Pan, who was esteemed Lord of all the\nelements.\n\n  [931]\u03a0\u03b1\u03bd\u03b1 \u03ba\u03b1\u03bb\u03c9, \u03ba\u03c1\u03b1\u03c4\u03b5\u03c1\u03bf\u03bd \u039d\u03bf\u03bc\u03b9\u03bf\u03bd, \u03ba\u03bf\u03c3\u03bc\u03bf\u03b9\u03bf \u03c4\u03b5 \u03c3\u03c5\u03bc\u03c0\u03b1\u03bd,\n  \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03bd, \u03b7\u03b4\u03b5 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b1\u03bd, \u03b9\u03b4\u03b5 \u03c7\u03b8\u03bf\u03bd\u03b1 \u03c0\u03b1\u03bc\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03b9\u03b1\u03bd,\n  \u039a\u03b1\u03b9 \u03c0\u03c5\u03c1 \u03b1\u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03bd, \u03c4\u03b1\u03b4\u03b5 \u03b3\u03b1\u03c1 \u03bc\u03b5\u03bb\u03b7 \u03b5\u03c3\u03c4\u03b9 \u03c4\u03b1 \u03a0\u03b1\u03bd\u03bf\u03c2.\n  \u039a\u03bf\u03c3\u03bc\u03bf\u03ba\u03c1\u03b1\u03c4\u03c9\u03c1, \u03b1\u03c5\u03be\u03b7\u03c4\u03b1, \u03c6\u03b1\u03b5\u03c3\u03c6\u03bf\u03c1\u03b5, \u03ba\u03b1\u03c1\u03c0\u03b9\u03bc\u03b5 \u03a0\u03b1\u03b9\u03b1\u03bd,\n  \u0391\u03bd\u03c4\u03c1\u03bf\u03c7\u03b1\u03c1\u03b5\u03c2, \u03b2\u03b1\u03c1\u03c5\u03bc\u03b7\u03bd\u03b9\u03c2, \u0391\u039b\u0397\u0398\u0397\u03a3 \u0396\u0395\u03a5\u03a3 \u1f49 \u039a\u0395\u03a1\u0391\u03a3\u03a4\u0397\u03a3.\n\nMore generally it was conferred upon Jupiter:\n\n  [932]\u0396\u03b5\u03c5\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03b9\u03b8\u03b7\u03c1, \u0396\u03b5\u03c5\u03c2 \u03b4\u03b5 \u03b3\u03b7, \u0396\u03b5\u03c5\u03c2 \u03b4' \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03c2\u00b7\n  \u0396\u03b5\u03c5\u03c2 \u03c4\u03bf\u03b9 \u03c4\u03b1 \u03c0\u03b1\u03bd\u03c4\u03b1.\n\nPoseidon, God of the sea, was also reputed the chief God, the Deity of\nFire. This we may infer from his priest. He was styled a Purcon, and\ndenominated from him, and served in his oracular temples; as we learn from\nPausanias, who says, [933]\u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd\u03b9 \u03b4' \u1f51\u03c0\u03b7\u03c1\u03b5\u03c4\u03b7\u03bd \u03b5\u03c2 \u03c4\u03b1 \u03bc\u03b1\u03bd\u03c4\u03b5\u03c5\u03bc\u03b1\u03c4\u03b1 \u03b5\u03b9\u03bd\u03b1\u03b9\n\u03a0\u03c5\u03c1\u03ba\u03c9\u03bd\u03b1. He mentions a verse to the same purpose. \u03a3\u03c5\u03bd \u03b4\u03b5 \u03c4\u03b5 \u03a0\u03c5\u03c1\u03ba\u03c9\u03bd\n\u03b1\u03bc\u03c6\u03b9\u03c0\u03bf\u03bb\u03bf\u03c2 \u03ba\u03bb\u03c5\u03c4\u03bf\u03c5 \u0395\u03bd\u03bd\u03bf\u03c3\u03b9\u03b3\u03b1\u03b9\u03bf\u03c5. P'urcon is Ignis vel lucis dominus: and we\nmay know the department of the God from the name of the priest. He was no\nother than the supreme Deity, the Sun: from whom all were supposed to be\nderived. Hence Poseidon or Neptune, in the Orphic verses, is, like Zeus,\nstyled the father of Gods and men.\n\n  [934] \u039a\u03bb\u03c5\u03b8\u03b9, \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03b1\u03bf\u03bd----\n  \u039f\u03c5\u03c1\u03b1\u03bd\u03b9\u03c9\u03bd, \u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03c4\u03b5 \u0398\u03b5\u03c9\u03bd \u03c0\u03b1\u03c4\u03b5\u03c1, \u03b7\u03b4\u03b5 \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd.\n\nIn the neighborhood of Tyre and Sidon the chief deity went by the name of\n[935]Ourchol, the same as Archel and Aides of Egypt, whence came the\n\u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03c2, and Hercules of Greece and Rome. Nonnus, who was deeply read in\nthe mythology of these countries, makes all the various departments of the\nother Gods, as well as their titles, centre in him. He describes him in\nsome good poetry as the head of all.\n\n  [936]\u0391\u03c3\u03c4\u03c1\u03bf\u03c7\u03b9\u03c4\u03c9\u03bd \u1f29\u03c1\u03b1\u03ba\u03bb\u03b5\u03c2, \u0391\u03bd\u03b1\u03be \u03c0\u03c5\u03c1\u03bf\u03c2, \u039f\u03c1\u03c7\u03b1\u03bc\u03b5 \u03ba\u03bf\u03c3\u03bc\u03bf\u03c5,\n  \u1f59\u03b9\u03b1 \u03a7\u03c1\u03bf\u03bd\u03bf\u03c5 \u039b\u03c5\u03ba\u03b1\u03b2\u03b1\u03bd\u03c4\u03b1 \u03b4\u03c5\u03c9\u03b4\u03b5\u03ba\u03b1\u03bc\u03b7\u03bd\u03bf\u03bd \u1f11\u03bb\u03b9\u03c3\u03c3\u03c9\u03bd,\n  \u1f39\u03c0\u03c0\u03b5\u03c5\u03c9\u03bd \u1f11\u03bb\u03b9\u03ba\u03b7\u03b4\u03bf\u03bd \u1f41\u03bb\u03bf\u03bd \u03c0\u03bf\u03bb\u03bf\u03bd \u03b1\u03b9\u03b8\u03bf\u03c0\u03b9 \u03b4\u03b9\u03c3\u03ba\u1ff3,\n  \u039a\u03c5\u03ba\u03bb\u03bf\u03bd \u03b1\u03b3\u03b5\u03b9\u03c2 \u03bc\u03b5\u03c4\u03b1 \u03ba\u03c5\u03ba\u03bb\u03bf\u03bd----\n  \u039f\u03bc\u03b2\u03c1\u03bf\u03bd \u03b1\u03b3\u03b5\u03b9\u03c2 \u03c6\u03b5\u03c1\u03b5\u03ba\u03b1\u03c1\u03c4\u03bf\u03bd, \u03b5\u03c0' \u03b5\u03c5\u03c9\u03b4\u03b9\u03bd\u03b9 \u03b4\u03b5 \u03b3\u03b1\u03b9\u1fc3\n  \u0397\u03b5\u03c1\u03b9\u03b7\u03c2 \u03b7\u03c9\u03bf\u03bd \u03b5\u03c1\u03b5\u03c5\u03b3\u03b5\u03c4\u03b1\u03b9 \u03b1\u03c1\u03b4\u03bc\u03bf\u03bd \u03b5\u03b5\u03c1\u03c3\u03b7\u03c2.----\n  \u0392\u03b7\u03bb\u03bf\u03c2 \u03b5\u03c0 \u0395\u03c5\u03c6\u03c1\u03b7\u03c4\u03b1\u03bf, \u039b\u03b9\u03b2\u03c5\u03c2 \u03ba\u03b5\u03ba\u03bb\u03b7\u03bc\u03b5\u03bd\u03bf\u03c2 \u0391\u03bc\u03bc\u03c9\u03bd,\n  \u0391\u03c0\u03b9\u03c2 \u03b5\u03c6\u03c5\u03c2 \u039d\u03b5\u03b9\u03bb\u1ff3\u03bf\u03c2 \u0391\u03c1\u03b1\u03c8 \u039a\u03c1\u03bf\u03bd\u03bf\u03c2, \u0391\u03c3\u03c3\u03c5\u03c1\u03b9\u03bf\u03c2 \u0396\u03b5\u03c5\u03c2.----\n  \u0395\u03b9\u03c4\u03b5 \u03a3\u03b1\u03c1\u03b1\u03c0\u03b9\u03c2 \u03b5\u03c6\u03c5\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c2, \u03b1\u03bd\u03b5\u03c6\u03b1\u03bb\u03bf\u03c2 \u0396\u03b5\u03c5\u03c2,\n  \u0395\u03b9 \u03a7\u03c1\u03bf\u03bd\u03bf\u03c2, \u03b5\u03b9 \u03a6\u03b1\u03b5\u03b8\u03c9\u03bd \u03c0\u03bf\u03bb\u03c5\u03c9\u03bd\u03c5\u03bc\u03bf\u03c2, \u03b5\u03b9\u03c4\u03b5 \u03c3\u03c5 \u039c\u03b9\u03b8\u03c1\u03b7\u03c2,\n  \u0397\u0395\u039b\u0399\u039f\u03a3 \u0392\u0391\u0392Y\u039b\u03a9\u039d\u039f\u03a3, \u03b5\u03bd \u1f19\u03bb\u03bb\u03b1\u03b4\u03b9 \u0394\u0395\u039b\u03a6\u039f\u03a3 \u0391\u03a0\u039f\u039b\u039b\u03a9\u039d.\n\nAll the various titles, we find, are at last comprised in Apollo, or the\nSun.\n\nIt may appear strange, that Hercules, and Jupiter, or whomever we put for\nthe chief Deity, should be of all ages. This must have been the case, if\nthey were the same as the boy of love, and Bacchus ever young; and were\nalso the representatives of Cronus, and Saturn. But the antients went\nfarther; and described the same Deity under the same name in various stages\nof life: and [937]Ulpian speaking of Dionusus, says that he was represented\nof all ages. \u039a\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03c0\u03b1\u03b9\u03b4\u03b1, \u03ba\u03b1\u03b9 \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b7\u03bd, \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b4\u03c1\u03b1 \u03b3\u03c1\u03b1\u03c6\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd. But\nthe most extraordinary circumstance was, that they represented the same\nDeity of different sexes. A bearded Apollo was uncommon; but Venus with a\nbeard must have been very extraordinary. Yet she is said to have been thus\nexhibited in Cyprus, under the name of Aphroditus, \u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03bf\u03c2: [938]\u03c0\u03c9\u03b3\u03c9\u03bd\u03b9\u03b1\u03bd\n\u03b1\u03bd\u03b4\u03c1\u03bf\u03c2 \u03c4\u03b7\u03bd \u0398\u03b5\u03bf\u03bd \u03b5\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b5\u03bd \u039a\u03c5\u03c0\u03c1\u1ff3. The same is mentioned by Servius:\n[939]Est etiam in Cypro simulacrum _barbat\u00e6_ Veneris, corpora et veste\nmuliebri, cum sceptro, et natur\u00e2 virili, quod \u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03bf\u03bd vocant. She was\nalso looked upon as prior to Zeus, and to most other of the Gods.\n[940]\u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03b7 \u03bf\u03c5 \u03bc\u03bf\u03bd\u03bf\u03bd \u0391\u03b8\u03b7\u03bd\u03b1\u03c2, \u03ba\u03b1\u03b9 \u1f29\u03c1\u03b1\u03c2, \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03b9 \u0394\u0399\u039f\u03a3 \u03b5\u03c3\u03c4\u03b9 \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03b1. The\npoet Calvus speaks of her as masculine: [941]Polientemque Deum Venerem.\nValerius Soranus among other titles calls Jupiter the mother of the Gods.\n\n  [942]Jupiter omnipotens, Regum Rex ipse, De\u00fbmque\n  Progenitor, _Genetrixque De\u00fbm_; Deus unus et idem.\n\nSynesius speaks of him in nearly the same manner.\n\n  [943]\u03a3\u03c5 \u03c0\u03b1\u03c4\u03b7\u03c1, \u03c3\u03c5 \u03b4' \u03b5\u03c3\u03c3\u03b9 \u03bc\u03b7\u03c4\u03b7\u03c1,\n  \u03a3\u03c5 \u03b4' \u03b1\u03c1\u03c3\u03b7\u03bd, \u03c3\u03c5 \u03b4\u03b5 \u03b8\u03b7\u03bb\u03c5\u03c2.\n\nAnd the like character is given to the antient Deity \u039c\u03b7\u03c4\u03b9\u03c2.\n\n  [944]\u0391\u03c1\u03c3\u03b7\u03bd \u03bc\u03b5\u03bd \u03ba\u03b1\u03b9 \u03b8\u03b7\u03bb\u03c5\u03c2 \u03b5\u03c6\u03c5\u03c2, \u03c0\u03bf\u03bb\u03c5\u03c9\u03bd\u03c5\u03bc\u03b5 \u039c\u03b7\u03c4\u03b9.\n\nIn one of the fragments of the Orphic poetry there is every thing, which I\nhave been saying comprehended within a very short compass.\n\n  [945]\u0396\u03b5\u03c5\u03c2 \u03b1\u03c1\u03c3\u03b7\u03bd \u03b3\u03b5\u03bd\u03b5\u03c4\u03bf, \u0396\u03b5\u03c5\u03c2 \u03b1\u03bc\u03b2\u03c1\u03bf\u03c4\u03bf\u03c2 \u03b5\u03c0\u03bb\u03b5\u03c4\u03bf \u039d\u03c5\u03bc\u03c6\u03b7,\n  \u0396\u03b5\u03c5\u03c2 \u03c0\u03c5\u03b8\u03bc\u03b7\u03bd \u03b3\u03b1\u03b9\u03b7\u03c2 \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5 \u03b1\u03c3\u03c4\u03b5\u03c1\u03bf\u03b5\u03bd\u03c4\u03bf\u03c2.----\n  \u0396\u03b5\u03c5\u03c2 \u03c0\u03bf\u03bd\u03c4\u03bf\u03c5 \u1fe5\u03b9\u03b6\u03b1, \u0396\u03b5\u03c5\u03c2 [946]\u1f29\u03bb\u03b9\u03bf\u03c2, \u03b7\u03b4\u03b5 \u03a3\u03b5\u03bb\u03b7\u03bd\u03b7,\n  \u0396\u03b5\u03c5\u03c2 \u0392\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2, \u0396\u03b5\u03c5\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c2 \u1f01\u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03b1\u03c1\u03c7\u03b9\u03b3\u03b5\u03bd\u03b5\u03b8\u03bb\u03bf\u03c2----\n  \u039a\u03b1\u03b9 \u039c\u03b7\u03c4\u03b9\u03c2, \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b3\u03b5\u03bd\u03b5\u03c4\u03c9\u03c1 \u03ba\u03b1\u03b9 \u0395\u03c1\u03c9\u03c2 \u03c0\u03bf\u03bb\u03c5\u03c4\u03b5\u03c1\u03c0\u03b7\u03c2.\n  \u03a0\u03b1\u03bd\u03c4\u03b1 \u03b3\u03b1\u03c1 \u03b5\u03bd \u0396\u03b7\u03bd\u03bf\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u1ff3 \u03c4\u03b1\u03b4\u03b5 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b9 \u03ba\u03b5\u03b9\u03c4\u03b1\u03b9.\n  \u1f19\u03bd \u03ba\u03c1\u03b1\u03c4\u03bf\u03c2, \u1f11\u03b9\u03c2 \u0394\u03b1\u03b9\u03bc\u03c9\u03bd, \u03b3\u03b5\u03bd\u03b5\u03c4\u03b1\u03b9 \u03bc\u03b5\u03b3\u03b1\u03c2 \u03b1\u03c1\u03c7\u03bf\u03c2 \u1f01\u03c0\u03b1\u03bd\u03c4\u03c9\u03bd.\n\nWhom he meant under the title of Zeus, he explains afterwards in a solemn\ninvocation of the God Dionusus.\n\n  [947]\u039a\u03b5\u03ba\u03bb\u03c5\u03b8\u03b9 \u03c4\u03b7\u03bb\u03b5\u03c0\u03bf\u03c1\u03bf\u03c5 \u03b4\u03b9\u03bd\u03b7\u03c2 \u1f11\u03bb\u03b9\u03ba\u03b1\u03c5\u03b3\u03b5\u03b1 \u03ba\u03c5\u03ba\u03bb\u03bf\u03bd\n  \u039f\u03c5\u03c1\u03b1\u03bd\u03b9\u03b1\u03b9\u03c2 \u03c3\u03c4\u03c1\u03bf\u03c6\u03b1\u03bb\u03b9\u03b3\u03be\u03b9 \u03c0\u03b5\u03c1\u03b9\u03b4\u03c1\u03bf\u03bc\u03bf\u03bd \u03b1\u03b9\u03b5\u03bd \u1f11\u03bb\u03b9\u03c3\u03c3\u03c9\u03bd,\n  \u0391\u03b3\u03bb\u03b1\u03b5 \u0396\u0395\u03a5, \u0394\u0399\u039f\u039dY\u03a3\u0395, \u03c0\u03b1\u03c4\u03b5\u03c1 \u03c0\u03bf\u03bd\u03c4\u03bf\u03c5, \u03c0\u03b1\u03c4\u03b5\u03c1 \u03b1\u03b9\u03b7\u03c2,\n  \u1f29\u03bb\u03b9\u03b5, \u03c0\u03b1\u03b3\u03b3\u03b5\u03bd\u03b5\u03c4\u03bf\u03c1, \u03c0\u03b1\u03bd\u03b1\u03b9\u03bf\u03bb\u03b5, \u03c7\u03c1\u03c5\u03c3\u03b5\u03bf\u03c6\u03b5\u03b3\u03b3\u03b5\u03c2.\n\nAs we have seen how the father of the Gods was diversified, it may be worth\nwhile to hear what the supposed mother of all the Deities says of her\ntitles and departments, in Apuleius. [948]Me primigenii Phryges\nPessinuntiam nominant De\u00fbm Matrem: hinc Autochthones Attici Cecropiam\nMinervam: illinc fluctuantes Cyprii Paphiam Venerem: Cretes sagittiferi\nDictynnam Dianam. Siculi trilingues Stygiam Proserpinam: Eleusinii vetustam\nDeam Cererem. Junonem alii: alii Bellonam: alii Hecaten: Rhamnusiam alii:\net qui nascentis dei Solis inchoantibus radiis illustrantur \u00c6thiopes,\nAriique, prisc\u00e2que doctrin\u00e2 pollentes \u00c6gyptii, ceremoniis me prorsus\npropriis percolentes, appellant vero nomine Reginam Isidem.\n\nPorphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus,\nProserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all one,\nand the[949] same. Nobody had examined the theology of the antients more\ndeeply than Porphyry. He was a determined Pagan, and his evidence in this\npoint is unexceptionable. The titles of Orus and Osiris being given to\nDionusus, caused him in time to partake of the same worship which was paid\nto the great luminary; and as he had also many other titles, from them\nsprung a multiplicity of Deities. [950]Morichum Siculi Bacchum nomin\u00e2runt:\nArabes vero eundem Orachal et Adon\u00e6um: alii Ly\u00e6um, Erebinthium, Sabazium;\nLaced\u00e6monii Scytidem, et Milichium vocitarunt. But let Dionusus or Bacchus\nbe diversified by ever so many names or titles, they all, in respect to\nworship, relate ultimately to the Sun. [951]Sit Osiris, sit Omphis, Nilus,\nSiris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum\ntandem _Solem_, antiquissimum Gentium numen, redeunt omnia.\n\n       *       *       *       *       *\n\n\nEND OF VOL. I.\n\nW. Marchant, Printer, 3, Greville-street, Holborn.\n\n       *       *       *       *       *\n\n\nNotes to Volume I.\n\n[1] Henry VI. founder of Eton and King's College, in Cambridge.\n\n[2] Dr. Priestley, on Philosophical Necessity.\n\n[3] \u039a\u03b1\u03c4\u03b1 \u03b8\u03b5\u03b9\u03bf\u03bd \u03b4\u03b7\u03bb\u03bf\u03bd\u03bf\u03c4\u03b9 \u03c7\u03c1\u03b7\u03c3\u03bc\u03bf\u03bd. Eusebii Chron. p. 10. See also Syncellus.\n\n[4] \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5\u03c2--\u03c0\u03c1\u03bf\u03c2 \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03c4\u1fb3 \u1fe5\u03b7\u03bc\u03b1\u03c4\u03b9 \u0391\u03bc\u03bf\u03c5\u03bd \u03c7\u03c1\u03b7\u03c3\u03b8\u03b1\u03b9. Isis et Osiris. p.\n355.\n\n[5] \u1f49 \u03b4\u03b5 \u03c3\u03c5\u03bc\u03b2\u03b1\u03bb\u03c9\u03bd \u03c4\u03bf\u03b9\u03c2 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u03b1\u03b4\u03c5\u03c4\u03c9\u03bd \u1f11\u03c5\u03c1\u03b7\u03b8\u03b5\u03b9\u03c3\u03b9\u03bd \u03b1\u03c0\u03bf\u03ba\u03c1\u03c5\u03c6\u03bf\u03b9\u03c2 \u0391\u039c\u039c\u039f\u03a5\u0395\u039d\u03a9\u039d\n\u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c3\u03b9 \u03c3\u03c5\u03b3\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2, \u1f01 \u03b4\u03b7 \u03bf\u03c5\u03ba \u03b7\u03bd \u03c0\u03b1\u03c3\u03b9 \u03b3\u03bd\u03c9\u03c1\u03b9\u03bc\u03b1, \u03c4\u03b7\u03bd \u03bc\u03b1\u03b8\u03b7\u03c3\u03b9\u03bd \u1f01\u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03b1\u03c5\u03c4\u03bf\u03c2\n\u03b7\u03c3\u03ba\u03b7\u03c3\u03b5\u00b7 \u03ba\u03b1\u03b9 \u03c4\u03b5\u03bb\u03bf\u03c2 \u03b5\u03c0\u03b9\u03b8\u03b5\u03b9\u03c2 \u03c4\u1fc3 \u03c0\u03c1\u03b1\u03b3\u03bc\u03b1\u03c4\u03b5\u03b9\u1fb3 \u03c4\u03bf\u03bd \u03ba\u03b1\u03c4' \u03b1\u03c1\u03c7\u03b1\u03c2 \u03bc\u03c5\u03b8\u03bf\u03bd \u03ba\u03b1\u03b9 \u03c4\u03b1\u03c2\n\u03b1\u03bb\u03bb\u03b7\u03b3\u03bf\u03c1\u03b9\u03b1\u03c2 \u03b5\u03ba\u03c0\u03bf\u03b4\u03c9\u03bd \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2, \u03b5\u03be\u03b7\u03bd\u03c5\u03c3\u03b1\u03c4\u03bf \u03c4\u03b7\u03bd \u03c0\u03c1\u03bf\u03b8\u03b5\u03c3\u03b9\u03bd. Euseb. Pr\u00e6p. Evang.\nl. 1. c. 9. p. 32.\n\n[6] He makes it exceed the \u00e6ra of the Mosaic creation 1336 years. See\nMarsham's Canon Chron. p. 1.\n\n[7] The Rev. Dr. Barford, Prebendary of Canterbury, and Rector of Kimpton,\nHertfordshire.\n\n[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus.\nSyntag. 1. p. 7.\n\n[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066.\nHe calls the temple \u1f39\u03b5\u03c1\u03bf\u03bd \u039f\u03bc\u03b1\u03bd\u03bf\u03c5.\n\n[10] Et Solem et calorem \u05d4\u05de\u05d4 Chammha vocant (Syri.) Selden de Diis Syris.\nSyntag. 2. c. 8. p.247.\n\n[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v.\n1. c. 11. p.72.\n\n[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Cam\u00e6, Camelis,\nCambalidus, Comopolis, Comara, &c. All these are either names of places,\nwhere the Amonians settled; or are terms, which have a reference to their\nreligion and worship.\n\n[13] Plutarch. Amatorius. vol. 2. p.768.\n\n[14] 2 Chron. c. 34. v. 4. \u03a9\u03c1\u03bf\u03bd \u03b5\u03b9\u03c9\u03b8\u03b1\u03c3\u03b9 \u039a\u03b1\u03b9\u03bc\u03b9\u03bd \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03b5\u03b9\u03bd. Plutarch.\nIsis et Osiris, vol. 2. p.374.\n\n[15] _I will cut off the remnant of Baal from this place, and the name of\nthe Chammerim with the priests_. Zephaniah. c. 1. v. 4. From hence we may,\nin some degree, infer who are meant by the Baalim.\n\n[16] Hesychius.\n\n[17] Herodotus. l. 2. c. 42.\n\nHam sub Jovis nomine in Afric\u00e2 diu cultus. Bochart. Geog. Sac. l. 1. c. 1.\np. 5.\n\n    \u0391\u03bc\u03bc\u03c9\u03bd\u03b1 \u039b\u03b9\u03b2\u03c5\u03b5\u03c2 \u03c4\u03bf\u03bd \u0394\u03b9\u03b1 \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03bf\u03c5\u03c4\u03c9 \u03c4\u03b9\u03bc\u03c9\u03c3\u03b9\u00b7 \u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03ba\u03b1\u03b9\n  \u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b9\u03ba\u03bf\u03b9\u03c2 \u03b5\u03c0\u03b9\u03b2\u03b1\u03bb\u03bb\u03c9\u03bd \u03c6\u03b7\u03c3\u03b9,\n          \u0396\u03b5\u03c5 \u039b\u03b9\u03b2\u03c5\u03b7\u03c2 \u0391\u03bc\u03bc\u03c9\u03bd, \u03ba\u03b5\u03c1\u03b1\u03c4\u03b7\u03c6\u03bf\u03c1\u03b5, \u03ba\u03b5\u03ba\u03bb\u03c5\u03b8\u03b9 \u039c\u03b1\u03bd\u03c4\u03b9.\n                  Pindar. Pyth. ode 4. v. 28. Schol.\n\n[18] Plutarch. Isis et Osiris. vol. 2. p. 354. Zeus was certainly, as these\nwriters say, a title given to Ham; yet it will be found originally to have\nbelonged to his father; for titles were not uniformly appropriated.\n\n[19] Herodotus. l. 2, c. 49. Speaking afterwards of the people at Dodona,\nhe says, \u03a7\u03c1\u03bf\u03bd\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03bf\u03c5 \u03b4\u03b9\u03b5\u03be\u03b5\u03bb\u03b8\u03bf\u03bd\u03c4\u03bf\u03c2, \u03b5\u03c0\u03c5\u03b8\u03bf\u03bd\u03c4\u03b1 \u03b5\u03ba \u03c4\u03b7\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03b1\u03c0\u03b9\u03ba\u03bf\u03bc\u03b5\u03bd\u03b1 \u03c4\u03b1\n\u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03b1 \u03c4\u03bf\u03bd \u03b8\u03b5\u03c9\u03bd \u03c4\u03c9\u03bd \u03b1\u03bb\u03bb\u03c9\u03bd, \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c5 \u03b4\u03b5 \u1f51\u03c3\u03c4\u03b5\u03c1\u03bf\u03bd \u03c0\u03bf\u03bb\u03bb\u1ff3 \u03b5\u03c0\u03c5\u03b8\u03bf\u03bd\u03c4\u03bf. c. 52.\n_It was a long time before they had names for any of the Gods; and very\nlate before they were acquainted with Dionusus; which Deity, as well as all\nthe others, they received from Egypt._ See also l. 2. c. 59.\n\n[20] Sanchoniathon apud Eusebium prodit \u00c6gyptiorum \u039a\u03bd\u03b7\u03c6 esse Ph\u0153nicum\n\u0391\u03b3\u03b1\u03b8\u03bf\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b1, vel secundum Mochum, \u03a7\u03bf\u03c5\u03c3\u03c9\u03c1\u03b1. See notes to Iamblichus, by\nGale, p, 301.\n\n[21] Chusistan, to the east of the Tigris, was the land of Chus: it was,\nlikewise, called Cutha, and Cissia, by different writers. A river and\nregion, styled Cutha, mentioned by Josephus, Ant. Jud. l. 9. c. 14. n. 3.\nthe same which by others has been called Cushan, and Chusistan.\n\n[22] The harbour at Carthage was named Cothon. Strabo. l. 17. p. 1189.\nAlso, an island in that harbour. Diodorus Sic. l. 3. p. 168.\n\n[23] \u03a7\u03bf\u03c5\u03c3\u03bf\u03bd \u03bc\u03b5\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd \u03b5\u03b2\u03bb\u03b1\u03c8\u03b5\u03bd \u1f41 \u03ba\u03c1\u03bf\u03bd\u03bf\u03c2. \u0391\u03b9\u03b8\u03b9\u03bf\u03c0\u03b5\u03c2 \u03b3\u03b1\u03c1, \u1f61\u03bd \u03b7\u03c1\u03be\u03b5\u03bd, \u03b5\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03bd\u03c5\u03bd\n\u1f51\u03c0\u03bf \u1f11\u03b1\u03c5\u03c4\u03c9\u03bd \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03b5\u03bd \u03c4\u1fc3 \u0391\u03c3\u03b9\u1fb3 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd, \u03a7\u039f\u03a5\u03a3\u0391\u0399\u039f\u0399 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b1\u03b9. Josephus. Ant.\nJud. l. 1. c. 6. \u00a7 2.\n\n[24] Euseb. Pr\u00e6p. Evang. l. 1. c. 10. p. 39.\n\n[25] Sanchoniathon apud eundem. Ibid.\n\nSee Michaelis Geographia Hebr\u00e6or. Extera. p. 2.\n\n[26] \u1f49 \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03bf\u03b9\u03ba\u03b7\u03c3\u03b1\u03c2 \u03c4\u1fc3\u03bd \u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03b9\u03b1\u03bd \u03c7\u03c9\u03c1\u03b1\u03bd, \u03b7\u03c4\u03bf\u03b9 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03bd, \u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03ca\u03bc,\n\u03b5\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c3\u03b5\u03bd \u03b5\u03bd \u03b1\u03c5\u03c4\u1fc3 \u03c4\u1fc3 \u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03b9\u1fb3. Euseb. Chron. p. 17.\n\n\u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03ca\u03bc of the LXX.\n\nJosephus calls the country of Egypt Mestra. \u03a4\u03b7\u03bd \u03b3\u03b1\u03c1 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03bd \u039c\u03b5\u03c3\u03c4\u03c1\u03b7\u03bd, \u03ba\u03b1\u03b9\n\u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03b9\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c5\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c5\u03c2 \u1f01\u03c0\u03b1\u03bd\u03c4\u03b1\u03c2, \u1f41\u03b9 \u03c4\u03b1\u03c5\u03c4\u03b7\u03bd \u03bf\u03b9\u03ba\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd. Ant.\nJud. l. 1. c. 6. \u00a7 2.\n\n[27] Apud Euseb. Pr\u00e6p. Evan. l. 1. c. 10. p. 36.\n\nHierapolis of Syria, was called Magog, or rather the city of Magog. It was\nalso called Bambyce. C\u0153le (Syria) habet--Bambycen, qu\u00e6 alio nomine\nHierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. \u00a7 19. p. 266.\n\n[28] Genesis. c. 10. v. 8, 9. Hence called \u039d\u03b5\u03b2\u03c1\u03c9\u03b4 \u1f41 \u03ba\u03c5\u03bd\u03b7\u03b3\u03bf\u03c2, \u03ba\u03b1\u03b9 \u0393\u03b9\u03b3\u03b1\u03c2,\n\u0391\u03b9\u03b8\u03b9\u03bf\u03c8.--Chronicon Paschale. P. 28.\n\n[29] \u03a0\u03c1\u03c9\u03c4\u03bf\u03bd \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u0392\u03b1\u03c3\u03b9\u03bb\u03b5\u03b1 \u0391\u03bb\u03c9\u03c0\u03bf\u03bd \u03b5\u03bd \u0392\u03b1\u03b2\u03c5\u03bb\u03c9\u03bd\u03b9 \u03a7\u03b1\u03bb\u03b4\u03b1\u03b9\u03bf\u03bd. Euseb. Chron. p.\n5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.\n\n\u0395\u03bd \u03c4\u03bf\u03b9\u03c2 \u03b1\u03c3\u03c4\u03c1\u03bf\u03b9\u03c2 \u03c4\u03bf\u03c5 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5 \u03b5\u03c4\u03b1\u03be\u03b1\u03bd (\u03c4\u03bf\u03bd \u039d\u03b5\u03b2\u03c1\u03c9\u03b4), \u03ba\u03b1\u03b9 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03a9\u03c1\u03b9\u03c9\u03bd\u03b1.\nCedrenus. p. 14.\n\n\u0395\u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b7 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03bf\u03c2 \u03b5\u03ba \u03c4\u03b7\u03c2 \u03c6\u03c5\u03bb\u03b5\u03c2 \u03c4\u03bf\u03c5 \u03a3\u03b7\u03bc (\u03a7\u03b1\u03bc), \u03a7\u03bf\u03c5\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c3\u03c4\u03b9, \u1f41 \u0391\u03b9\u03b8\u03b9\u03bf\u03c8,\n\u1f41\u03c3\u03c4\u03b9\u03c2 \u03b5\u03b3\u03b5\u03bd\u03bd\u03b7\u03c3\u03b5 \u03c4\u03bf\u03bd \u039d\u03b5\u03b2\u03c1\u03c9\u03b4, \u0393\u03b9\u03b3\u03b1\u03bd\u03c4\u03b1, \u03c4\u03bf\u03bd \u03c4\u03b7\u03bd \u0392\u03b1\u03b2\u03c5\u03bb\u03c9\u03bd\u03b9\u03b1\u03bd \u03ba\u03c4\u03b9\u03c3\u03b1\u03bd\u03c4\u03b1, \u1f41\u03bd\n\u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f41\u03b9 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9 \u03b1\u03c0\u03bf\u03b8\u03b5\u03c9\u03b8\u03b5\u03bd\u03c4\u03b1, \u03ba\u03b1\u03b9 \u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u03b1\u03c3\u03c4\u03c1\u03bf\u03b9\u03c2 \u03c4\u03bf\u03c5 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5,\n\u1f41\u03bd\u03c4\u03b9\u03bd\u03b1 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd \u03a9\u03c1\u03b9\u03c9\u03bd\u03b1. Chronicon Paschale. p. 36.\n\n[30] Homer. Odyss. l. \u039b v. 571.\n\n[31] Chronicon. Pasch. p. 36.\n\n[32] Strabo. l. 6. p. 421.\n\n[33] Gratii Cyneget. v. 527.\n\n[34] Solinus de Situ Orbis. c. 11.\n\n[35] Plin. Nat. Hist. l. 3. c. 1.\n\n[36] Silius Italicus. l. 3. v. 393.\n\n[37] Seneca. \u0152dipus. act 2. v. 436.\n\n[38] Sylv\u00e6. l. 1. carm. 2. v. 226.\n\nDionysius of the Indian Camarit\u00e6:\n\n  \u0396\u03c9\u03bc\u03b1\u03c4\u03b1, \u03ba\u03b1\u03b9 \u039d\u03b5\u03b2\u03c1\u03b9\u03b4\u03b1\u03c2 \u03b5\u03c0\u03b9 \u03c3\u03c4\u03b7\u03b8\u03b5\u03c3\u03c3\u03b9 \u03b2\u03b1\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2,\n  \u0395\u03c5\u03bf\u03b9 \u0392\u03b1\u03ba\u03c7\u03b5 \u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2. V. 703.\n\nAt the rites of Osiris, \u039a\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03bd\u03b5\u03b2\u03c1\u03b9\u03b4\u03b1\u03c2 \u03c0\u03b5\u03c1\u03b9\u03ba\u03b1\u03b8\u03b1\u03c0\u03c4\u03bf\u03bd\u03c4\u03b1\u03b9 (\u1f41\u03b9 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9) \u03ba\u03b1\u03b9\n\u03b8\u03c5\u03c1\u03c3\u03bf\u03c5\u03c2 \u03c6\u03bf\u03c1\u03bf\u03c5\u03c3\u03b9 \u03ba\u03c4\u03bb. Plutarch Isis et Osir. p. 364.\n\n[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit\nAtticas--Nebridarum familiam pellicul\u00e2 cohonestavit hinnulea.\n\n[40] Nimrod built Babylon; which is said to have been the work of Belus.\n\u0392\u03b1\u03b2\u03c5\u03bb\u03c9\u03bd'--\u03b5\u03b9\u03c1\u03b7\u03c4\u03b1\u03b9 \u03b4' \u03c5\u03c0\u03bf \u0392\u03b7\u03bb\u03bf\u03c5. Etymologicum Magnum.\n\nArcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l.\n23.\n\nHere was a temple, styled the temple of Belus.\n\n[41] Eusebius. Pr\u00e6p. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.\n\n[42] See also the Ph\u00e6drus of Plato: \u0397\u03ba\u03bf\u03c5\u03c3\u03b1 \u03c4\u03bf\u03b9\u03bd\u03c5\u03bd \u03c0\u03b5\u03c1\u03b9 \u039d\u03b1\u03c5\u03ba\u03c1\u03b1\u03c4\u03b9\u03bd \u03c4\u03b7\u03c2\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5 \u03ba\u03c4\u03bb.\n\n[43] Anthologia. l. 1. 91. l. 1. 29.\n\n[44] Eusebius. Pr\u00e6p. Evang. l. 1, c. 10. p. 36. from Sanchoniathon.\n\n[45] Lucan. l. 1. v. 444.\n\n[46] Selden de Diis Syrib: Prolegomena. c. 3.\n\n[47] Lycophron. v. 459. Scholia ibidem.\n\nIt is also compounded with Cham, as in Orchamus, a common Babylonish\nappellation.\n\n  Rexit Ach\u00e6menias urbes pater Orchamus; isque\n  Septimus a prisci numeratur origine Beli.\n                  Ovid. Metamorph. l. 4. v. 212.\n\n[48] Eusebii Pr\u00e6p. Evang. l. 1. c. 10. p. 36.\n\n[49] Gruter. v. 1. 37. n. 4, 5, 6.\n\n[50] Damascius apud Photium. c. 242.\n\n[51] \u0391\u03bb\u03c9\u03c1\u03bf\u03c2, Alorus, the first king who reigned. Syncellus. p. 18.\n\n\u1f09\u03bb\u03b9\u03b1, Halia, was a festival at Rhodes in honour of the Sun, to whom that\nIsland was sacred. \u1fec\u03bf\u03b4\u03b9\u03bf\u03b9 \u03c4\u03b1 \u1f09\u03bb\u03b9\u03b1 \u03c4\u03b9\u03bc\u03c9\u03c3\u03b9\u03bd. Athen\u00e6us. l. 13. p. 561. The\nfirst inhabitants were styled Heliad\u00e6. Diodorus Sic. l. 5. p. 327. And they\ncalled the chief temple of the Deity \u1f09\u03bb\u03b9\u03bf\u03bd, Halion. Eustath. ad Hom. Odyss.\n\u0396. They came after a deluge, led by Ochimus, Macar, and others.\n\n[52] Gruter. Inscript. xl. 9. and lvi. 11.\n\n[53] Macrobii Saturn. l. 3. c. 8.\n\n[54] Pomponius Laetus.\n\nCamilla was in like manner attendant on the Gods.\n\nC\u00e6litum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling. Lat.\np. 71. Edit. Dordrechti. 1619.\n\n[55] Juba apud Plutarchum in Numa. vol. 1. p. 64.\n\n[56] Scholia in Apollon. Rhodium. l. 1. v. 917. So Cam\u0153na was rendered\nCasm\u0153na.\n\n[57] De Amore Fraterno. p. 483.\n\n[58] Isaiah. c. 14. v. 12.\n\n[59] Genesis. c. 41. v. 45. and Exodus. c. 1. v. 11.\n\n[60] Theophilus ad Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.\n\n[61] Canticles. c. 8. v. 11.\n\nMention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v. 8.\n\nIt was sometimes compounded; and the Deity worshipped under the titles of\nOr-On: and there were temples of this denomination in Canaan.\n\nSolomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2 Chron.\nc. 8. v. 5.\n\nAs Ham was styled Hamon, so was his son Chus, or Cuth, named Cuthon and\nCothon; as we may judge from places, which, were denominated, undoubtedly,\nfrom him. At Adrumetum was an island at the entrance of the harbour so\ncalled: Hirtius. Afric. p. 798. Another at Carthage, probably so named from\na tower or temple. \u1f59\u03c0\u03bf\u03ba\u03b5\u03b9\u03bd\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03c4\u1fc3 \u03b1\u03ba\u03c1\u03bf\u03c0\u03bf\u03bb\u03b5\u03b9 \u1f41\u03b9 \u03c4\u03b5 \u03bb\u03b9\u03bc\u03b5\u03bd\u03b5\u03c2, \u03ba\u03b1\u03b9 \u1f41\n\u039a\u03a9\u0398\u03a9\u039d.--Strabo. l. 17. p. 1189.\n\n[62] Voss. de Idol. vol. 1. l. 2. c. 17. p. 391.\n\n[63] Apocalyps. c. 9. v. 11.\n\n[64] The Sun's disk, styled \u0391\u03b9\u03b8\u03bf\u03c8:\n\n\u1f39\u03c0\u03c0\u03b5\u03c5\u03c9\u03bd \u1f11\u03bb\u03b9\u03ba\u03b7\u03b4\u03bf\u03bd \u1f41\u03bb\u03bf\u03bd \u03c0\u03bf\u03bb\u03bf\u03bd \u0391\u0399\u0398\u039f\u03a0\u0399 \u0394\u0399\u03a3\u039a\u1ffc. Nonnus. l. 40. v. 371.\n\n\u0391\u03b9\u03b8\u03b9\u03bf\u03c0\u03b1\u03b9\u03b4\u03b1 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd. \u0391\u03bd\u03b1\u03ba\u03c1\u03b5\u03c9\u03bd. \u03b1\u03bb\u03bb\u03bf\u03b9 \u03c4\u03bf\u03bd \u03bf\u03b9\u03bd\u03bf\u03bd. \u03b1\u03bb\u03bb\u03bf\u03b9 \u03c4\u03b7\u03bd \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03bd.\nHesychius. Altered to \u0391\u03b9\u03b8\u03bf\u03c0\u03b1 \u03c0\u03b1\u03b9\u03b4\u03b1 by Albertus.\n\n[65] The Egyptian Theology abounded with personages formed from these\nemanations, who, according to Psellus, were called Eons, \u0396\u03c9\u03bd\u03b5\u03c2, \u0391\u03b6\u03c9\u03bd\u03b5\u03c2. See\nIamblichus, and Psellus, and Damascius.\n\n[66] Stephanus Byzant.\n\n[67] Scholia on Dionysius. v. 239. What it alluded to may be seen from\nother authors.\n\n[68] Homer. Iliad. \u039f. v. 690. \u1f49 \u03b5\u03bd\u03b8\u03b5\u03c1\u03bc\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03c5\u03c1\u03c9\u03b4\u03b7\u03c2. Hesychius.\n\n[69] \u0397\u03b8 \u03ba\u03b1\u03c1\u03b4\u03b9\u03b1. Etymolog. Magnum ex Orione, in Athribis.\n\nThey express it after the manner of the Ionians, who always deviated from\nthe original term. The Dorians would have called it, with more propriety,\nAth.\n\n[70] Horus Apollo. l. 1. c. 22. p. 38.\n\n[71] Clemens Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.\n\nIt was called also Abur, or Abaris, as well as Athur. In after times it was\nrebuilt; and by Herodotus it is styled Cercasora. By Athuria is to be\nunderstood both the city and the district; which was part of the great Nome\nof Heliopolis.\n\n[72] Orphic. Argonaut. v. 1323.\n\n[73] Athenagor\u00e6 Legatio. p. 293.\n\nProserpine (\u039a\u03bf\u03c1\u03b1) was also called Athela, ibid.\n\n[74] Apollonius Rhodius. l. 3. v. 52.\n\n[75] Homer. Iliad. \u039a. v. 37.\n\n[76] Homer. Iliad. \u03a8. v. 94.\n\n[77] Homer. Odyss. \u039e. v. 147.\n\nAth-El among many nations a title of great honour.\n\n[78] Plin. Nat. Hist. l. 5. c. 31.\n\n[79] Valerius Flaccus. l. 2. v. 78. The chief city was Heph\u00e6stia.\n\n[80] Universa vero gens (\u00c6thiopum) \u00c6theria appellata est. Plin. l. 6. c.\n30.\n\n[81] Plin. l. 5. c. 31.\n\n[82] Genesis. c. 10. v. 18. c. 11. v. 2.\n\n[83] 1 Kings. c. 16. v. 31.\n\n[84] 2 Kings. c. 11. v. 1.\n\n[85] Ovid. Metamorph. l. 5. v. 162.\n\nSo in Virgil.\n\n  Comites Sarpedonis ambo,\n      Et clarus Ethemon Lyci\u00e2 comitantur ab alt\u00e2.\n  Or, Clarus et Ethemon. \u00c6neis. l. 10. v. 126.\n\n[86] 1 Kings. c. 11. v. 14. Adad, the fourth king of Edom. Gen. c. 36. v.\n35.\n\n[87] 1 Kings. c. 20. v. 1.\n\n[88] Nicolaus Damasc. apud Josephum Antiq. l. 7. c. 5.\n\n[89] 2 Samuel. c. 8. v. 3.\n\n[90] 1 Chron. c. 18. v. 10.\n\n[91] Zechariah. c. 12. v. 11.\n\nThere was a town of this name in Israel. Some suppose that the Prophet\nalluded to the death of Josiah, who was slain at Megiddo.\n\n[92] Plutarch. Apothegmata. p. 180. One of the wives of Esau was of Canaan,\nand named Adah, the daughter of Elon the Hittite. Gen. c. 36. v. 2.\n\n[93] \u0391\u03b4\u03b1, \u1f21\u03b4\u03bf\u03bd\u03b7\u00b7 \u03ba\u03b1\u03b9 \u1f51\u03c0\u03bf \u0392\u03b1\u03b2\u03c5\u03bb\u03c9\u03bd\u03b9\u03c9\u03bd \u1f21 \u0397\u03c1\u03b1. Hesychius.\n\n[94] Macrobii Saturnalia. l. 1. c. 23.\n\n[95] Adamantis fluv. Gangeticus.\n\nAdam was sometimes found reversed, as in Amad, a Canaanitish town in the\ntribe of Ashur. Joshua. c. 19. v. 26. There was a town Hamad, as well as\nHamon, in Galilee: also, Amida, in Mesopotamia.\n\n[96] Polybius. l. 1. p. 31.\n\nAtis, in Phrygia, and Lydia, was represented with a crown of rays, and a\ntiara spangled with stars, \u03c4\u03b7\u03bd \u03ba\u03b1\u03c4\u03b1\u03c3\u03c4\u03b9\u03ba\u03c4\u03bf\u03bd \u03c4\u03bf\u03b9\u03c2 \u03b1\u03c3\u03c4\u03c1\u03bf\u03b9\u03c2 \u03c4\u03b9\u03b1\u03c1\u03b1\u03bd. Julian.\nOrat. 5. p. 179.\n\n[97] Podalia, Choma, pr\u00e6fluente Adesa. Plin. l. 5. c. 17.\n\nIt was compounded, also, Az-On. Hence \u0391\u03b6\u03c9\u03bd\u03b5\u03c2 in Sicily, near Selinus.\nDiodori Excerpta. l. 22.\n\n[98] Herbert's Travels. p. 316. He renders the word Attash.\n\nHyde of the various names of fire among the Persians; Va, Adur, Azur,\nAdish, Atesh, Hyr. c. 29 p. 358. Atesh Perest is a Priest of fire. Ibid. c.\n29. p. 366.\n\n[99] Aziz, lightning; any thing superlatively bright, analogous to Adad and\nRabrab. Hazazon Tamor, mentioned 2 Chron. c. 20. v. 2.\n\n[100] Orat. 4. p. 150.\n\n[101] Azaz, and Asisus, are the same as Asis and Isis made feminine in\nEgypt; who was supposed to be the sister of Osiris the Sun.\n\n[102] \u03a4\u03b7\u03bd \u039c\u039f\u039d\u0391\u0394\u0391 \u03c4\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b4\u03c1\u03b1\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03b5\u03b9\u03bd \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03b1. Plutarch. Isis & Osiris.\np. 354.\n\n[103] Hence came asso, assare, of the Romans.\n\nJezebel, whose father was Ethbaal, king of Sidon, and whose daughter was\nAthaliah, seems to have been named from Aza-bel; for all the Sidonian names\nare compounds of sacred terms.\n\n[104] Places, which have this term in their composition, are to be found\nalso in Canaan and Africa. See Relandi Pal\u00e6stina. vol. 2. p. 597. Joseph.\nAnt. l. 8. c. 2. Hazor, the chief city of Jabin, who is styled king of\nCanaan, stood near Lacus Samochonites. Azorus, near Heraclea, in Thessaly,\nat the bottom of Mount \u0152ta. Hazor is mentioned as a kingdom, and,\nseemingly, near Edom and Kedar. Jeremiah. c. 49. v. 30. 33.\n\n[105] Hazor in Sicily stood near Enna, and was, by the Greeks, rendered\n\u0391\u03c3\u03c3\u03c9\u03c1\u03bf\u03c2, and \u0391\u03c3\u03c3\u03c9\u03c1\u03bf\u03bd. Azor and Azur was a common name for places where\nPuratheia were constructed. See Hyde. Relig. Pers. c. 3. p. 100.\n\n[106] The country about the Cayster was particularly named Asia.\n\n  \u0391\u03c3\u03b9\u1ff3 \u03b5\u03bd \u03bb\u03b5\u03b9\u03bc\u03c9\u03bd\u03b9 \u039a\u03b1\u03cb\u03c3\u03c4\u03c1\u03b9\u03bf\u03c5 \u03b1\u03bc\u03c6\u03b9 \u03c1\u03b5\u03b5\u03b8\u03c1\u03b1. Homer. Iliad. \u0392. v. 461.\n\nOf these parts see Strabo. l. 13. p. 932.\n\n[107] \u1f39\u03b5\u03c1\u03b1\u03c0\u03bf\u03bb\u03b9\u03c2--\u03b8\u03b5\u03c1\u03bc\u03c9\u03bd \u03c5\u03b4\u03b1\u03c4\u03c9\u03bd \u03c0\u03bf\u03bb\u03bb\u03c9\u03bd \u03c0\u03bb\u03b7\u03b8\u03bf\u03c5\u03c3\u03b1, \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u1f31\u03b5\u03c1\u03b1 \u03c0\u03bf\u03bb\u03bb\u03b1 \u03b5\u03c7\u03b5\u03b9\u03bd.\nStephanus Byzant.\n\n[108] \u1f39\u03b5\u03c1\u03b1\u03c0\u03bf\u03bb\u03b9\u03c2, \u1f41\u03c0\u03bf\u03c5 \u03c4\u03b1 \u03b8\u03b5\u03c1\u03bc\u03b1 \u1f51\u03b4\u03b1\u03c4\u03b1, \u03ba\u03b1\u03b9 \u03c4\u03bf \u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd\u03b9\u03bf\u03bd, \u03b1\u03bc\u03c6\u03c9\n\u03c0\u03b1\u03c1\u03b1\u03b4\u03bf\u03be\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1\u03bd \u03c4\u03b9\u03bd\u03b1 \u03b5\u03c7\u03bf\u03bd\u03c4\u03b1. Strabo. l. 13. p. 933.\n\n[109] Damascius apud Photium in Vit\u00e2 Isidor. c. 242.\n\n[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.\n\n\u0391\u03c7\u03b1\u03c1\u03b1\u03ba\u03b1, \u03b5\u03bd \u1fc3 \u03c4\u03bf \u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd\u03b9\u03bf\u03bd, \u03b5\u03c7\u03bf\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bb\u03c3\u03bf\u03c2 \u03c0\u03bf\u03bb\u03c5\u03c4\u03b5\u03bb\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03bd\u03b5\u03c9\u03bd \u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd\u03bf\u03c2\n\u03c4\u03b5 \u03ba\u03b1\u03b9 \u1f29\u03c1\u03b1\u03c2 \u03ba\u03b1\u03bd \u03c4\u03bf \u03a7\u0391\u03a1\u03a9\u039d\u0399\u039f\u039d \u03b1\u03bd\u03c4\u03c1\u03bf\u03bd \u1f51\u03c0\u03b5\u03c1\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03bf\u03bd \u03c4\u03bf\u03c5 \u03b1\u03bb\u03c3\u03bf\u03c5\u03c2, \u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03c4\u03bf\u03bd \u03c4\u1fc3\n\u03c6\u03c5\u03c3\u03b5\u03b9. Strabo. l. 14. p. 960.\n\n[111] Plin. H. N. L. 2. c. 93. Spiritus lethales alibi, aut scrobibus\nemissi, aut ipso loci situ mortiferi: alibi volucribus tantum, ut Soracte\nvicino urbi tractu: alibi pr\u00e6ter hominem c\u00e6teris animantibus: nonnunquam et\nhomini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii\nCharoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same:\n\u0398\u03c5\u03bc\u03b2\u03c1\u03b9\u03b1, \u03c0\u03b1\u03c1' \u1f21\u03bd \u0391\u03bf\u03c1\u03bd\u03bf\u03bd \u03b5\u03c3\u03c4\u03b9 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03bd \u1f31\u03b5\u03c1\u03bf\u03bd, \u03a7\u0391\u03a1\u03a9\u039d\u0399\u039f\u039d \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd, \u03bf\u03bb\u03b5\u03b8\u03c1\u03b9\u03bf\u03c5\u03c2\n\u03b5\u03c7\u03bf\u03bd \u03b1\u03c0\u03bf\u03c6\u03bf\u03c1\u03b1\u03c2. l. 14. p. 943.\n\n[112] \u1f09\u03c0\u03b1\u03bd\u03c4\u03b1 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u03c4\u03b1 \u03c4\u03c9\u03bd \u03a0\u03b5\u03c1\u03c3\u03c9\u03bd \u1f31\u03b5\u03c1\u03b1 \u03ba\u03b1\u03b9 \u039c\u03b7\u03b4\u03bf\u03b9 \u03ba\u03b1\u03b9 \u0391\u03c1\u03bc\u03b5\u03bd\u03b9\u03bf\u03b9 \u03c4\u03b5\u03c4\u03b9\u03bc\u03b7\u03ba\u03b1\u03c3\u03b9\u00b7\n\u03c4\u03b1 \u03b4\u03b5 \u03c4\u03b7\u03c2 \u0391\u03bd\u03b1\u03ca\u03c4\u03b9\u03b4\u03bf\u03c2 \u03b4\u03b9\u03b1\u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03c9\u03c2 \u0391\u03c1\u03bc\u03b5\u03bd\u03b9\u03bf\u03b9. Strabo. l. 11. p. 805.\n\n[113] Anait signifies a fountain of fire; under which name a female Deity\nwas worshipped. Wherever a temple is mentioned, dedicated to her worship,\nthere will be generally found some hot streams, either of water or bitumen;\nor else salt, and nitrous pools. This is observable at Arbela. \u03a0\u03b5\u03c1\u03b9 \u0391\u03c1\u03b2\u03b7\u03bb\u03b1\n\u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u0394\u03b7\u03bc\u03b7\u03c4\u03c1\u03b9\u03b1\u03c2 \u03c0\u03bf\u03bb\u03b9\u03c2, \u03b5\u03b9\u03b8' \u1f21 \u03c4\u03bf\u03c5 \u03bd\u03b1\u03c6\u03b8\u03b1 \u03c0\u03b7\u03b3\u03b7, \u03ba\u03b1\u03b9 \u03c4\u03bf \u03c0\u03c5\u03c1\u03b1, \u03ba\u03b1\u03b9 \u03c4\u03bf \u03c4\u03b7\u03c2\n\u0391\u03bd\u03b1\u03b9\u03b1\u03c2, (or \u0391\u03bd\u03b1\u03ca\u03c4\u03b9\u03b4\u03bf\u03c2) \u1f31\u03b5\u03c1\u03bf\u03bd. Strabo. l. 16. p. 1072.\n\nOf Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.\n\n[114] Strabo. l. 14. p. 951.\n\n[115] \u0395\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u0391\u03bb\u03b7\u03c3\u03b9\u03bf\u03bd \u03c0\u03b5\u03b4\u03b9\u03bf\u03bd \u03c4\u03b7\u03c2 \u0397\u03c0\u03b5\u03b9\u03c1\u03bf\u03c5, \u1f31\u03bd\u03b1 \u03c0\u03b7\u03b3\u03bd\u03c5\u03c4\u03b1\u03b9 \u1f01\u03bb\u03b1\u03c2. Stephanus\nByzantinus.\n\n[116] Pausanias. l. 8. p. 618.\n\n[117] Athanasius, who was of Egypt, speaks of the veneration paid to\nfountains and waters. \u0391\u03bb\u03bb\u03bf\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03ba\u03c1\u03b7\u03bd\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03c4\u03bf \u1f51\u03b4\u03c9\u03c1 \u03c0\u03c1\u03bf\u03c4\u03b5\u03c4\u03b9\u03bc\u03b7\u03ba\u03b1\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03b8\u03b5\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03c5\u03c3\u03b9. Oratio contra\nGentes. p. 2. Edit. Commelin.\n\n[118] It was an obsolete term, but to be traced in its derivatives. From\nEes-El came \u0391\u03c3\u03c5\u03bb\u03bf\u03bd, Asylum: from El-Ees, Elis, Elissa, Eleusis, Eleusinia\nSacra, Elysium, Elysii campi in Egypt and elsewhere.\n\n[119] Of those places called Lasa many instances might be produced. The\nfountain at Gortyna in Crete was very sacred, and called Lasa, and Lysa.\nThere was a tradition, that Jupiter when a child was washed in its waters:\nit was therefore changed to \u039b\u03bf\u03c5\u03c3\u03b1. Pausanias says, \u1f51\u03b4\u03c9\u03c1 \u03c8\u03c5\u03c7\u03c1\u03bf\u03c4\u03b1\u03c4\u03bf\u03bd\n\u03c0\u03b1\u03c1\u03b5\u03c7\u03b5\u03c4\u03b1\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03c9\u03bd. l. 8. p. 685.\n\nIn Judea were some medicinal waters and warm springs of great repute, at a\nplace called of old Lasa. Lasa ipsa est, qu\u00e6 nunc Callirrho\u00eb dicitur, ubi\naqu\u00e6 calid\u00e6 in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.\n\n\u1f29\u03c1\u03c9\u03b4\u03b7\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03ba\u03b1\u03c4\u03b1 \u039a\u03b1\u03bb\u03bb\u03b9\u1fe4\u1fe5\u03bf\u03b7\u03bd \u03b8\u03b5\u03c1\u03bc\u03bf\u03b9\u03c2 \u03b5\u03ba\u03b5\u03c7\u03c1\u03b7\u03c4\u03bf. Josephus de B. J. l. 1. c.\n33.\n\nAlesa, urbs et fons Sicili\u00e6. Solinus. c. 11. The fountain was of a\nwonderful nature.\n\n[120] Strabo. l. 5. p. 385.\n\n[121] Strabo. l. 15. p. 1029.\n\n[122] Strabo. l. 4. p. 314.\n\n[123] Strabo. l. 6. p. 421.\n\n[124] Strabo. l. 14. p. 951. Here was a cavern, which sent forth a most\npestilential vapour. Diodorus Sic. l. 4. p. 278.\n\n[125] Voyages de Monconys. Parte 2de. p. 38.\n\n[126]\n\n  Sulmo mihi patria est, gelidis uberrimus undis.\n                  Ovid. Tristia. l. 5. Eleg. 10. v. 3.\n\n[127] John. c. 3. v. 23. \u0397\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u0399\u03c9\u03b1\u03bd\u03bd\u03b7\u03c2 \u03b2\u03b1\u03c0\u03c4\u03b9\u03b6\u03c9\u03bd \u03b5\u03bd \u0391\u03b9\u03bd\u03c9\u03bd \u03b5\u03b3\u03b3\u03c5\u03c2 \u03a3\u03b1\u03bb\u03b5\u03b9\u03bc\u00b7\nso denominated by the antient Canaanites.\n\n[128] Pausanias. l. 7. p. 535. The city Arles in Provence was famed for\nmedicinal waters. The true name was Ar-Ales, the city of Ales: it was also\ncalled Ar-El-Ait, or Arelate.\n\n[129] Herodotus. l. 4. c. 52.\n\n[130] Pausanias. l. 8. p. 659.\n\n[131] Pausanias. l. 7. p. 535.\n\n[132] Strabo. l. 12. p. 812.\n\n[133] Strabo. l. 12. p. 839.\n\n[134] Gaspar Brechenmaker. \u00a7 45. p. 57\n\n[135] Tacitus. Annal. l. 13. c. 57.\n\nFrom this antient term As, or Az, many words in the Greek language were\nderived: such as \u03b1\u03b6\u03bf\u03bc\u03b1\u03b9, veneror; \u03b1\u03b6\u03c9, \u03be\u03b7\u03c1\u03b1\u03b9\u03bd\u03c9; \u03b1\u03b6\u03b1\u03bb\u03b5\u03bf\u03bd, \u03b8\u03b5\u03c1\u03bc\u03bf\u03bd; \u03b1\u03b6\u03b1,\n\u03b1\u03c3\u03b2\u03bf\u03bb\u03bf\u03c2; \u03b1\u03b6\u03c9\u03c0\u03b5\u03c2, \u03b1\u03b9 \u03be\u03b7\u03c1\u03b1\u03b9 \u03b5\u03ba \u03c4\u03b7\u03c2 \u03b8\u03b5\u03c9\u03c1\u03b9\u03b1\u03c2. Hesychius.\n\n[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vit\u00e2\nPythagor\u00e6.\n\n\u0396\u03b1\u03bd \u039a\u03c1\u03bf\u03bd\u03bf\u03c5. Lactantii Div. Institut. l. 1. c. 11. p. 53.\n\n\u0396\u03b1\u03bd, \u0396\u03b5\u03c5\u03c2. Hesychius.\n\n[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1.\nv. 11. Solis Fons.\n\n[138] Relandi Pal\u00e6stina. v. 2. p. 983.\n\n[139] Diodorus Siculus. l. 2. p. 90.\n\n[140] 1 Samuel. c. 31. v. 9, 10.\n\n[141] Joshua. c. 15. v. 31.\n\n[142] Pausanias. l. 5. p. 430.\n\n\u0396\u03b1\u03bd\u03b1, \u0396\u03bf\u03bd\u03b1, \u039e\u03bf\u03b1\u03bd\u03b1\u00b7 all names of the same purport, all statues of the Sun,\ncalled Zan, Zon, Zoan, Xoan.\n\n[143] Silius Italicus. l. 8. v. 421.\n\n[144] Lactantius, de F. R. l. 1. p. 65.\n\nFit sacrificium, quod est proficiscendi grati\u00e2, Herculi, aut _Sanco_, qui\nidem deus est. Festus.\n\n[145] Dionysius Halicarnass. Antiq. Rom. l. 4. p. 246. St. Austin supposes\nthe name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive,\nut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate\nDei. l. 18. c. 19. The name was not of Roman original; but far prior to\nRome.\n\n[146] Gruter. Inscript. vol. 1. p. 96. n. 6.\n\nSemoni Sanco Deo Fidio. n. 5.\n\nSanco Fidio Semo Patri. n. 7\n\nSanco Deo Patr. Reatin. sacrum. n. 8.\n\nFrom San came the Latine terms, sanus, sano, sanctus, sancire.\n\nVossius derives San, or Zan, from \u05e9\u05e0\u05d3, s\u00e6vire. De Idol. l. 1. c. 22. p.\n168.\n\n[147] Macrobii Saturn. l. 3. c. 8. p. 282.\n\nHence, perhaps, came \u03b6\u03c9\u03b5\u03b9\u03bd and \u03b6\u03b7\u03bd to live: and \u03b6\u03c9\u03bf\u03bd, animal: and hence the\ntitle of Apollo \u0396\u03b7\u03bd\u03bf\u03b4\u03bf\u03c4\u03b7\u03c1.\n\n[148] Tertullian. Apolog. c. 24.\n\n[149] \u0394\u03bf\u03c5\u03c3\u03b1\u03c1\u03b7 (lege \u0394\u03bf\u03c5\u03c3\u03b1\u03c1\u03b7\u03c2) \u03c3\u03ba\u03bf\u03c0\u03b5\u03bb\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03ba\u03bf\u03c1\u03c5\u03c6\u03b7 \u1f51\u03c8\u03b7\u03bb\u03bf\u03c4\u03b1\u03c4\u03b7 \u0391\u03c1\u03b1\u03b2\u03b9\u03b1\u03c2\u00b7\n\u03b5\u03b9\u03c1\u03b7\u03c4\u03b1\u03b9 \u03b4' \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u0394\u03bf\u03c5\u03c3\u03b1\u03c1\u03bf\u03c5. \u0398\u03b5\u03bf\u03c2 \u03b4\u03b5 \u1f41\u03c5\u03c4\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1 \u0391\u03c1\u03b1\u03c8\u03b9 \u03ba\u03b1\u03b9 \u0394\u03b1\u03c7\u03b1\u03c1\u03b7\u03bd\u03bf\u03b9\u03c2\n\u03c4\u03b9\u03bc\u03c9\u03bc\u03b5\u03bd\u03bf\u03c2. Stephanus Byz.\n\n\u0394\u03bf\u03c5\u03c2, Dous, is the same as Deus. \u0394\u03bf\u03c5\u03c2-\u0391\u03c1\u03b7\u03c2, Deus Sol.\n\n[150] \u0394\u03c5\u03c3\u03c9\u03c1\u03bf\u03bd \u03ba\u03b1\u03bb\u03b5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u03c5\u03c1\u03bf\u03c2. Herod. l. 5. c. 17.\n\n[151] Agathias. l. 2. p. 62.\n\n[152] \u03a4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf \u0398\u03c1\u03b1\u03ba\u03bf\u03bd \u1f21 \u0392\u03b5\u03bd\u03b4\u03b9\u03c2\u00b7 \u1f41\u03c5\u03c4\u03c9 \u03ba\u03b1\u03b9 \u0398\u03c1\u03b1\u03ba\u03bf\u03c2 \u03b8\u03b5\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5 \u03bc\u03b5\u03c4\u03b1 \u03c4\u03c9\u03bd\n\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd \u03c4\u03b7\u03c2 \u03a3\u03b5\u03bb\u03b7\u03bd\u03b7\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03c9\u03bd \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u0392\u03b5\u03bd\u03b4\u03b9\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd \u03b8\u03b5\u03bf\u03bd \u03b1\u03bd\u03b1\u03c0\u03b5\u03bc\u03c8\u03b1\u03bd\u03c4\u03bf\u03c2.\n\n  \u03a0\u03bb\u03bf\u03c5\u03c4\u03c9\u03bd\u03b7 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u0395\u03c5\u03c6\u03c1\u03bf\u03c3\u03c5\u03bd\u03b7, \u0392\u03b5\u03bd\u03b4\u03b9\u03c2 \u03c4\u03b5 \u03ba\u03c1\u03b1\u03c4\u03b1\u03b9\u03b1.\n    Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.\n\n[153] Plutarch. in Artaxerxe. p. 1012.\n\n[154] Virgil. \u00c6neis. l. 3. v. 80.\n\nMajorum enim h\u00e6c erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex:\nunde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.\n\n[155] \u1f49\u03b9 \u03b4' \u1f39\u03b5\u03c1\u03b5\u03b9\u03c2 \u03c4\u03bf \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03bd \u03bc\u03b5\u03bd \u03b4\u03c5\u03bd\u03b1\u03c3\u03c4\u03b1\u03b9 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b7\u03c3\u03b1\u03bd. Strabo. l. 12. p.\n851. It is spoken particularly of some places in Asia Minor.\n\n[156] Pythodorus, the high priest of Zela and Comana in Armenia, was the\nking of the country. \u0397\u03bd \u1f41 \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd. Strabo. l. 12. p. 838.\n\n[157] Etymologicum Magnum.\n\n\u039a\u03c5\u03bd\u03b1\u03b4\u03b7\u03c2 \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd \u0391\u03b8\u03b7\u03bd\u1fc3\u03c3\u03b9\u03bd \u03b5\u03c4\u03b9\u03bc\u03b1\u03c4\u03bf. Hesychius.\n\n[158] Genesis. c. 14. v. 19. \u05d0\u05dc \u05e2\u05dc\u05d9\u05d5\u05df \u05e7\u05e0\u05d4 \u05e9\u05de\u05d9\u05dd.\n\nSabacon of Ethiopia was Saba Con, or king of Saba.\n\n[159] Strabo. l. 16. p. 1074.\n\n[160] Ptolem. Geogr. lib. 5. cap. 19 p. 165. He places very truly the\nOrcheni upon the Sinus Persicus: for they extended so far.\n\n\u03a0\u03b1\u03c1\u03b1\u03ba\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u1fc3 \u03b5\u03c1\u03b7\u03bc\u1ff3 \u0391\u03c1\u03b1\u03b2\u03b9\u1fb3 \u1f21 \u03a7\u03b1\u03bb\u03b4\u03b1\u03b9\u03b1 \u03c7\u03c9\u03c1\u03b1. Idem. l. 5. c. 20. p. 167.\n\n[161] Plin. H. N. l. 6. c. 27.\n\n[162] Ezra. c. 5. v. 6. c. 4. v. 9-17.\n\n[163] The priests in Egypt, among other titles, were called Sonchin, sive\nSolis Sacerdotes, changed to \u03a3\u03bf\u03b3\u03c7\u03b7\u03c2 in the singular. Pythagoras was\ninstructed by a Sonchin, or priest of the Sun. It is mentioned as a proper\nname by Clemens Alexandr. Strom. l. 1. p. 356. And it might be so: for\npriests were denominated from the Deity, whom they served.\n\n[164] See Observations upon the Antient History of Egypt. p. 164.\n\n[165] Description de la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.\n\n[166] See Observations and Inquiries. p. l63.\n\n[167] Diodorus Siculus. l. 1. p. 25.\n\n[168] L. 3. c. 61.\n\n[169] L. 7. c. 40.\n\nPat\u00e6cion is mentioned by Plutarch de audiendis Poetis. p. 21.\n\nPatiramphes is for Pata-Ramphan, the priest of the God Ramphan, changed to\nRamphas by the Greeks.\n\nRam-phan is the great Phan or Phanes, a Deity well known in Egypt.\n\n[170] Also in Asampat\u00e6; a nation upon the M\u00e6otis. Plin. l. 6. c. 7.\n\n[171] L. 11. p. 794. He speaks of it as a proper name; but it was certainly\na title and term of office.\n\n[172] Herodotus. l. 4. c. 110.\n\n[173] Aor, is \u05d0\u05d5\u05e8 of the Chaldeans.\n\n[174] Proclus in Tim\u00e6um. l. 1. p. 31.\n\nSee Iablonsky. l. 1. c. 3. p. 57.\n\nClemens Alexand. Strom. l. 1. p. 356.\n\nIt is remarkable that the worshippers of Wishnou, or Vistnou in India, are\nnow called Petacares, and are distinguished by three red lines on their\nforeheads. The priests of Brama have the same title, Petac Arez, the\npriests of Arez, or the Sun. Luc\u00e6 Viecampii Hist. Mission. Evangel. in\nIndia, 1747. c. 10. \u00a7. 3. p. 57.\n\n[175] Eubebius. Pr\u00e6p. Evang. l. 1. c. 10. p. 34.\n\n[176] Damascius apud Photium. c. 243.\n\nBelus primus Rex Assyriorum, quos constat Saturnum (quem eundem et Solem\ndicunt) Junonemque coluisse. Servius in Virg. \u00c6neid. l. 1.\n\n[177] Theoph. ad Antolycum. l. 3. p. 399. \u039c\u03b7 \u03b3\u03b9\u03bd\u03c9\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2, \u03bc\u03b7\u03c4\u03b5 \u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f41\n\u039a\u03c1\u03bf\u03bd\u03bf\u03c2, \u03bc\u03b7\u03c4\u03b5 \u03c4\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f41 \u0392\u03b7\u03bb\u03bf\u03c2. Idem.\n\n[178] Psalm 92. v. 10.\n\n[179] Psalm 112. v. 9.\n\n[180] Jeremiah. c. 48. v. 25.\n\n[181] Luke. c. 1, v. 69.\n\n[182] Pausanias. l. 3. p. 239.\n\nCallimachus. Hymn to Apollo, v. 71. He mentions Minerva \u039a\u03c1\u03b1\u03bd\u03b1\u03b9\u03b1, Cran\u00e6a. l.\n10. p. 886.\n\nAmong the Romans this title, in later times, was expressed Granus and\nGrannus: hence, in Gruter Inscriptions, p. 37. n. 10, 11, 12. APPOLLINI\nGRANNO.\n\n[183] The Dorians expressed it \u039f\u03c5\u03c0\u03b9\u03c2. Pal\u00e6phatus. p. 78.\n\n[184] Cicero de Nat. Deor. l. 3. 23.\n\n[185] Huetii Demonstratio. p. 83.\n\n[186] Orus Apollo. c. 1. p. 2.\n\nSome have, by mistake, altered this to \u039f\u03c5\u03c1\u03b1\u03b9\u03bf\u03bd.\n\n[187] Leviticus. c. 20. v. 27.\n\nDeuteronomy, c. 18. v. 11. Translated _a charmer, or a consulter with\nfamiliar spirits, or a wizard, or a necromancer_.\n\nTunc etiam ort\u00e6 sunt opiniones, et sententi\u00e6; et inventi sunt ex cis\naugures, et magni divinatores, et sortilegi, et inquirentes Ob et Iideoni,\net requirentes mortuos. Selden de Diis Syris. Synt. 1. c. 2. p. 48. from M.\nMaimonides in more Nebuchim.\n\n[188] Justin Martyr's second Apology. p. 6.\n\nOf serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And\nClementis Alexand. Cohort. p. 14. Arnobius. l. 5. \u00c6lian. l. 10. c. 31. of\nthe Asp.\n\nHerodotus. l. 2. c. 74.\n\n[189] 1 Samuel. c. 28. v. 7. \u05d1\u05e2\u05dc\u05ea \u05d0\u05d5\u05d1.\n\n[190] It is called Abdir, Abadir, and Abaddir, by Priscian. He supposes the\nstone Abaddir to have been that which Saturn swallowed, instead of his son\nby Rhea. Abdir, et Abadir, \u0392\u03b1\u03b9\u03c4\u03c5\u03bb\u03bf\u03c2. l. 1.; and, in another part, Abadir\nDeus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur devor\u00e2sse\npro Jove, quem Gr\u00e6ci \u0392\u03b1\u03b9\u03c4\u03c5\u03bb\u03bf\u03bd vocant. l. 2.\n\n[191] Bochart. Hierozoicon. l. 1. c. 3. p. 22.\n\n[192] Macrobius. Saturnalia. l. 1. c. 10. p. l62.\n\n[193] The father of one of the goddesses, called Diana, had the name of\nUpis. Cicero de Natur\u00e2 Deorum. l. 3. 23.\n\nIt was conferred upon Diana herself; also upon Cybele, Rhea, Vesta, Terra,\nJuno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.\n\nOps was esteemed the Goddess of riches: also, the Deity of fire:\n\n\u03a9\u03c0\u03b9 \u03b1\u03bd\u03b1\u03c3\u03c3\u03b1, \u03c0\u03c5\u03c1\u03b1 \u03c0\u03c1\u03bf\u03b8\u03c5\u03c1\u03bf\u03c2, \u03c0\u03c5\u03c1 \u03c0\u03c1\u03bf \u03c4\u03c9\u03bd \u03b8\u03c5\u03c1\u03c9\u03bd. Hesychius.\n\n\u03a4\u03b7\u03bd \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03bd \u0398\u03c1\u03b1\u03ba\u03b5\u03c2 \u0392\u03b5\u03bd\u03b4\u03b5\u03b9\u03b1\u03bd, \u039a\u03c1\u03b7\u03c4\u03b5\u03c2 \u03b4\u03b5 \u0394\u03b9\u03ba\u03c4\u03c5\u03bd\u03b1\u03bd, \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b9\u03bf\u03b9 \u03b4\u03b5 \u039f\u03c5\u03c0\u03b9\u03bd\n(\u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9.) Pal\u00e6phatus. c. 32. p. 78.\n\n[194] Callimachus. Hymn to Diana. v. 204.\n\n[195] Sidonius Apollinaris. Carm. 9. v. 190.\n\n[196] \u0391\u03b9\u03bd\u03c9\u03bd \u03b5\u03b3\u03b3\u03c5\u03c2 \u03c4\u03bf\u03c5 \u03a3\u03b1\u03bb\u03b5\u03b9\u03bc. Eusebius de locorum nominibus in sacr\u00e2\nScript. Ain On, tons solis. Salim is not from Salem, peace; but from Sal,\nthe Sun, the Sol of the Latines. Salim, Aqu\u00e6 solis; also Aqu\u00e6 sals\u00e6.\n\n[197] St. John. c. 3. v. 23.\n\n[198] Pythagoras used to swear by \u03c4\u03b5\u03c4\u03c1\u03b1\u03ba\u03c4\u03c5\u03bd \u03c0\u03b1\u03b3\u03b1\u03bd \u03b1\u03b5\u03bd\u03bd\u03b1\u03bf\u03c5 \u03c6\u03c5\u03c3\u03b5\u03c9\u03c2. See\nStanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c.\n1. p. 135.\n\n\u039a\u03b1\u03b9 \u03c0\u03b7\u03b3\u03b7 \u03c0\u03b7\u03b3\u03c9\u03bd, \u03ba\u03b1\u03b9 \u03c0\u03b7\u03b3\u03c9\u03bd \u03c0\u03b5\u03b9\u03c1\u03b1\u03c2 \u1f01\u03c0\u03b1\u03c3\u03c9\u03bd. Oracle concerning the Deity,\nquoted in notes to Iamblichus. p. 299.\n\n[199] Athenagor. Legatio. p. 293.\n\n[200] The Amonians dealt largely in fountain worship: that is, in the\nadoration of subordinate d\u00e6mons; which they supposed to be emanations and\nderivatives from their chief Deity. They called them Zones, Intelligences,\nFountains, &c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17.\nc. 3.\n\nSee Proclus on the Theology of Plato. l. 5. c. 34. p. 315.\n\n[201] Edita de magno flumine Nympha fui. Ovid. Epist. 5. v. 10.\n\nSome make her the daughter of Cebrenus; others of the river Xanthus.\n\n[202] Plin. N. H. l. 4. c. 12.\n\n[203] Joshua. c. 1. 19. v. 38.\n\n[204] Macrobius. Sat. l. 1. c. 7. p. 151.\n\n[205] Fontis stagna Numici. Virg. l. 7. 150.\n\nEgeria est, qu\u00e6 pr\u00e6bet aquas, Dea grata Cam\u0153nis. Ovid. See Plutarch. Numa.\n\n[206] It is my opinion that there are two events recorded by Moses, Gen. c.\n10. throughout; and Gen. c. 11. v. 8. 9. One was a regular migration of\nmankind in general to the countries allotted to them: the other was a\ndispersion which related to some particulars. Of this hereafter I shall\ntreat at large.\n\n[207] \u039d\u03b1\u03c3\u03bf\u03bd \u03a3\u03b9\u03ba\u03b5\u03bb\u03b1\u03bd. Theocritus. Idyll. 1. v. 124.\n\n  \u0393\u03c5\u03bd\u03b1\u03b9\u03ba\u03b1 \u03c4\u03b5 \u03b8\u03b7\u03c3\u03b1\u03c4\u03bf \u03bc\u03b1\u03b6\u03bf\u03bd. Homer II. \u03a9. v. 58.\n\n\u03a3\u03ba\u03c5\u03b8\u03b7\u03bd \u03b5\u03c2 \u03bf\u03b9\u03bc\u03bf\u03bd, \u03b1\u03b2\u03b1\u03c4\u03bf\u03bd \u03b5\u03b9\u03c2 \u03b5\u03c1\u03b7\u03bc\u03b9\u03b1\u03bd. \u00c6schyl. Prometh. v. 2.\n\nTo give instances in our own language would be needless.\n\n[208] Joshua. c. 19. v. 8. Baalath-Beer, the well or spring of Baal-Ath.\n\n[209] The Jews often took foreign names; of which we have instances in\nOnias, Hyrcanus, Barptolem\u00e6us, &c.\n\nSolinus, c. 25. mentions an altar found in North-Britain, inscribed to\nUlysses: but Goropius Becanus very truly supposes it to have been dedicated\nto the Goddess Elissa, or Eliza.\n\nAb Eliss\u00e2 Tyri\u00e2, quam quidam Dido autumant. Velleius Paterculus. l. 1.\n\nElisa, quamdiu Carthago invicta fuit, pro De\u00e2 culta est. Justin. l. 18. c.\n6.\n\nThe worship of Elisa was carried to Carthage from Canaan and Syria: in\nthese parts she was first worshipped; and her temple from that worship was\ncalled Eliza Beth.\n\n[210] Sarbeth or Sarabeth is of the same analogy, being put for Beth-Sar or\nSara, \u03bf\u03b9\u03ba\u03bf\u03c2 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c5, or \u03ba\u03c5\u03c1\u03b9\u03b1\u03ba\u03b7; as a feminine, answering to the house of\nour Lady. \u0391\u03c0\u03bf \u03bf\u03c1\u03bf\u03c5\u03c2 \u03a3\u03b1\u03c1\u03b1\u03b2\u03b1\u03b8\u03b1. Epiphanius de vitis Prophetar. p. 248. See\nRelandi Pal\u00e6stina. p. 984.\n\n[211] Damascus is called by the natives Damasec, and Damakir. The latter\nsignifies the town of Dama or Adama: by which is not meant Adam, the father\nof mankind; but Ad Ham, the Lord Ham, the father of the Amonians. Abulfeda\nstyles Damascus, Damakir, p. 15. Sec or Shec is a prince. Damasec signifies\nprincipis Ad-Am\u00e6 (Civitas). From a notion however of Adama signifying Adam,\na story prevailed that he was buried at Damascus. This is so far useful, as\nto shew that Damasec was an abbreviation of Adamasec, and Damakir of\nAdama-kir.\n\nAlso \u039a\u03c5\u03c1\u03b5\u03c3\u03ba\u03b1\u03c1\u03c4\u03b1 the city of Kuros, the Sun. Stephanus Byzant. Manakarta,\n\u0394\u03b1\u03b4\u03bf\u03ba\u03b1\u03c1\u03c4\u03b1, \u0396\u03b1\u03b4\u03c1\u03b1\u03ba\u03b1\u03c1\u03c4\u03b1. See Bochart. not\u00e6 in Steph. Byzantinum. p. 823.\n\nVologesakerta. Plin. l. 6. p. 332.\n\nThere was No-Amon in Egypt, and Amon-No. Guebr-abad. Hyde. p. 363.\nGhavrabad. p. 364. Atesh-chana, domus ignis. p. 359. An-Ath, whose temple\nin Canaan was styled Beth-Anath, is found often reversed, and styled\nAth-An; whence came Athana, and \u0391\u03b8\u03b7\u03bd\u03b1 of the Greeks. Anath signified the\nfountain of light, and was abbreviated Nath and Neith by the Egyptians.\nThey worshipped under this title a divine emanation, supposed to be the\nGoddess of Wisdom. The Athenians, who came from Sais in Egypt, were\ndenominated from this Deity, whom they expressed Ath-An, or \u0391\u03b8\u03b7\u03bd\u03b7, after\nthe Ionian manner. \u03a4\u03b7\u03c2 \u03c0\u03bf\u03bb\u03b5\u03c9\u03c2 (\u03a3\u03b1\u03ca\u03c4\u03c9\u03bd) \u0398\u03b5\u03bf\u03c2 \u03b1\u03c1\u03c7\u03b7\u03b3\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd, \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c3\u03c4\u03b9 \u03bc\u03b5\u03bd\n\u03c4' \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1 \u039d\u03b7\u03ca\u03b8, \u1f19\u03bb\u03bb\u03b7\u03bd\u03b9\u03c3\u03c4\u03b9 \u03b4\u03b5, \u1f61\u03c2 \u1f41 \u03b5\u03ba\u03b5\u03b9\u03bd\u03c9\u03bd \u03bb\u03bf\u03b3\u03bf\u03c2, \u0391\u03b8\u03b7\u03bd\u03b1. Plato in Tim\u00e6o. p.\n21.\n\n[212] Stephanus Byzantinus.\n\n[213] Isaiah. c. 30. v. 4.\n\nOf Hanes I shall hereafter treat more fully.\n\n[214] Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called \u03a3\u03b7\u03b3\u03c9\u03c1 by\nSyncellus. p. 100.\n\n[215] The same term is not always uniformly expressed even by the sacred\nwriters. They vary at different times both in respect to names of places\nand of men. What is in Numbers, c. 13. 8, \u05d4\u05d5\u05e9\u05e2, Hoshea, is in Joshua. c. 1.\nv. 1. \u05d9\u05d4\u05d5\u05e9\u05e2 Jehoshua: and in the Acts, c. 7. v. 45. Jesus, \u0399\u03b7\u03c3\u03bf\u03c5\u03c2. Balaam\nthe son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter.\nc. 2. v. 15.\n\nThus Quirinus or Quirinius is styled Curenius, Luke. c. 2. v. 2. and\nLazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11. v. 2.\n\nBaal-Zebub, \u0392\u03b5\u03b5\u03bb\u03b6\u03b5\u03b2\u03bf\u03c5\u03bb, Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7.\nv. 24. is Bethabara of John. c. 1. v. 28.\n\nAlmug, a species of Cedar mentioned 1 Kings, c. 10. v. 11. is styled Algum\nin 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is\nCalne of Isaiah. _Is not Chalno as Carchemish?_ c. 10. v. 9. Jerubbaal of\nJudges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is\nAram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.\n\nPercussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.\n\nPercussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.\n\n[216] Iamblichus says the same: \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b4\u03b5 \u03b5\u03b9\u03c2 \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03bd \u03bc\u03b5\u03c4\u03b1\u03bb\u03b1\u03bc\u03b2\u03b1\u03bd\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd\n\u03a6\u03b8\u03b1. Iamblichus de Myster. sect. 8. c. 3. p. 159.\n\n[217] Cicero de Natura Deorum. l. 3. c. 22.\n\n[218] Auctor Clementinorum. Hom. 9. p. 687. Cotelerii.\n\n[219] Huetii Demonstratio Evan. p. 88.\n\n[220] It is sometimes compounded, and rendered Am-Apha; after the Ionic\nmanner expressed \u0397\u03bc\u03b7\u03c6\u03b1; by Iamblichus, \u0397\u03bc\u03b7\u03c6. \u039a\u03b1\u03c4' \u03b1\u03bb\u03bb\u03b7\u03bd \u03b4\u03b5 \u03c4\u03b1\u03be\u03b9\u03bd \u03c0\u03c1\u03bf\u03c3\u03c4\u03b1\u03c4\u03c4\u03b5\u03b9\n\u03b8\u03b5\u03bf\u03bd \u0397\u03bc\u03b7\u03c6. Sect. 8. c. 3. p. 158.\n\nHemeph was properly Ham-Apha, the God of fire.\n\nIt was also rendered Camephis, \u039a\u03b1\u03bc\u03b7\u03c6\u03b9\u03c2, and \u039a\u03b1\u03bc\u03b7\u03c6\u03b7, from Cam-Apha. Stob\u00e6us\nfrom Hermes.\n\nBy Asclepiades, \u039a\u03b1\u03bc\u03b7\u03c6\u03b9\u03c2, or \u039a\u03bc\u03b7\u03c6\u03b9\u03c2. \u039a\u03b1\u03bc\u03b7\u03c6\u03b9\u03bd \u03c4\u03bf\u03bd \u1f21\u03bb\u03b9\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c6\u03b7\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03c4\u03bf\u03bd\n\u03b4\u03b7\u03c0\u03bf\u03c5 \u03c4\u03bf\u03bd \u03bd\u03bf\u03c5\u03bd \u03c4\u03bf\u03bd \u03bd\u03bf\u03b7\u03c4\u03bf\u03c5\u03bd. Apud Damascium in vita Isidori. Photius.\n\n[221] Iamblichus. Sect. 8. c. 3. p. 159.\n\nHence \u1f01\u03c0\u03c4\u03c9, incendo: also Aptha, an inflammation, a fiery eruption.\n\n\u0391\u03c6\u03b8\u03b1, \u1f21 \u03b5\u03bd \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03b9 \u1f11\u03bb\u03ba\u03c9\u03c3\u03b9\u03c2. Hesychius.\n\n\u0391\u03c6\u03b8\u03b1, \u03bb\u03b5\u03b3\u03b5\u03c4\u03b1\u03b9 \u03b5\u03be\u03b1\u03bd\u03b8\u03b7\u03bc\u03b1\u03c4\u03c9\u03bd \u03b5\u03b9\u03b4\u03bf\u03c2 \u03ba\u03bb. Etymolog. Mag.\n\n[222] Stephanus Byzantinus.\n\n[223] Zosimus. l. 1. p. 53.\n\nSee Etymolog. Magnum, Alpha.\n\n[224] Pausanias. l. 2. p. 180.\n\n[225] Pausanias. l. 3. p. 242. supposed to be named from races.\n\n[226] Pausanias. l. 8. p. 692. or \u0391\u03c6\u03bd\u03b5\u03b9\u03bf\u03c2, as some read it.\n\nIn like manner \u0391\u03c6\u03b8\u03b1\u03bb\u03b1 \u03ba\u03b1\u03b9 \u0391\u03c6\u03b8\u03b1\u03b9\u03b1, \u1f19\u03ba\u03b1\u03c4\u03b7. Stephanas Byzantinus.\n\n[227] C\u00e6lius Rhodig. l. 8. c. l6. \u0391\u03c6\u03b7\u03c4\u03c9\u03c1, \u1f41 \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u0394\u03b5\u03bb\u03c6\u03bf\u03b9\u03c2 \u03b8\u03b5\u03bf\u03c2. Auctor\nAntiquus apud Lilium Gyraldum. Syntag. 7.\n\n[228] These towers were oracular temples; and Hesychius expressly says,\n\u0391\u03c6\u03b7\u03c4\u03bf\u03c1\u03b5\u03b9\u03b1, \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1. \u0391\u03c6\u03b7\u03c4\u03bf\u03c1\u03bf\u03c2, \u03c0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03c5\u03bf\u03bd\u03c4\u03bf\u03c2. Hesychius. \u0391\u03c6\u03b7\u03c4\u03bf\u03c1\u03bf\u03c2 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2.\nIliad. l. \u0391. v. 404. \u03a0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b5\u03c5\u03bf\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03bc\u03b1\u03bd\u03c4\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03c5. Schol. ibid.\n\n[229] See Hoffman. Lexic.\n\n[230] Plutarch. Numa. vol. 1. p. 68. \u1f59\u03b4\u03c9\u03c1 \u1f31\u03b5\u03c1\u03bf\u03bd \u03b1\u03c0\u03bf\u03b4\u03b5\u03b9\u03be\u03b1\u03b9 \u03c4\u03b1\u03b9\u03c2 \u1f19\u03c3\u03c4\u03b9\u03b1\u03b9\u03c3\u03b9\n\u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03b9\u03c2.\n\n  Nec tu aliud Vestam, quam vivam intellige flammam.\n                  Ovid. Fasti. l. 6. v. 291.\n\n[231] \u03a6\u03c1\u03b1\u03c4\u03bf\u03c1\u03b1\u03c2, \u03c4\u03bf\u03c5\u03c2 \u03c4\u03b7\u03c2 \u03b1\u03c5\u03c4\u03b7\u03c2 \u03bc\u03b5\u03c4\u03b5\u03c7\u03bf\u03bd\u03c4\u03b1\u03c2 \u03a6\u03c1\u03b1\u03c4\u03c1\u03b9\u03b1\u03c2, \u03c3\u03c5\u03b3\u03b3\u03b5\u03bd\u03b5\u03b9\u03c2. Hesychius.\n\n\u0391\u03c0\u03b1\u03c4\u03bf\u03c5\u03c1\u03b9\u03b1, \u1f11\u03bf\u03c1\u03c4\u03b7 \u0391\u03b8\u03b7\u03bd\u1fc3\u03c3\u03b9\u03bd. Hesychius. Apaturia is compounded of Apatour, a\nfire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So\nPr\u00e6tor and Pr\u00e6torium are from Pur-tor of the same purport. The general name\nfor all of them was Purgoi, still with a reference to fire.\n\n[232] Iliad. \u0391. v. 63.\n\n[233] Diodorus Siculus. l. 1. p. 24.\n\n[234] Plutarch. Numa. p. 62.\n\n[235] In Syria was Astacus, or the city of Chus: and Astacur, the city of\nthe Sun. In other parts were Astacures, and Astaceni, nations: Astacenus\nSinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at\nColchis; Asta and Astea in Gedrosia; Aita in Spain, and Liguria; Asta and\nregio Astica in Thrace.\n\nDoris named Hesti\u00e6otis. Strabo. l. 9. p. 668.\n\n  \u03a0\u03b1\u03b9 \u1fec\u03b5\u03b1\u03c2, \u1f01 \u03b3\u03b5 \u03a0\u03c1\u03c5\u03c4\u03b1\u03bd\u03b5\u03b9\u03b1 \u03bb\u03b5\u03bb\u03bf\u03b3\u03c7\u03b1\u03c2, \u1f19\u03c3\u03c4\u03b9\u03b1.\n                  Pindar. Nem. Ode 11. v. 1.\n\n[236] Philo apud Eusch. Pr\u00e6p. Evang. l. 1. c. 10.\n\nArabibus Sol Talos, \u03a4\u03b1\u03bb\u03bf\u03c2, et Samasa. Lilius Gyrald. Syntag. 7. p. 280.\n\n[237] Stephanus Byzant.\n\n[238] Pausanias. l. 5. p. 386.\n\n[239] Pausanias. l. 5. p. 387, 388.\n\n[240] Abulfeda. Tab. Syri\u00e6. p. 5. Syria Scham appellata. Dividitur Syria in\nquinque pr\u00e6fecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.\n_Syri\u00e6_, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.\n\nAbulfeda supposes, that Syria is called Scham, quasi sinistra. It was\ncalled Sham for the same reason that it was called Syria. \u03a3\u03c5\u03c1\u03bf\u03c2 \u03b3\u03b1\u03c1 \u1f41\n\u1f21\u03bb\u03b9\u03bf\u03c2, the same as \u03a3\u03b5\u03b9\u03c1\u03b9\u03bf\u03c2. Pers\u00e6 \u03a3\u03c5\u03c1\u03b7 Deum vocant. Lilius Gyraldus.\nSyntag. 1. p. 5. \u03a3\u03c5\u03c1\u03b9\u03b1 \u03b8\u03b5\u03b1, i.e. Dea C\u0153lestis. Syria is called at this day\nSouristan. Souris from Sehor, Sol, \u03a3\u03b5\u03b9\u03c1\u03b9\u03bf\u03c2 of Greece.\n\n[241] Reineccii Syntagma. Class. 6. cxxii. p. 458.\n\n[242] El-Samen was probably the name of the chief temple at Zama; and\ncomprised the titles of the Deity, whom the Numidians worshipped. El Samen\nsignifies Deus C\u0153lestis, or C\u0153lorum: which El Samen was changed by the\nRomans to \u00c6lia Zamana.\n\n[243] \u1f39\u03c3\u03c4\u03b5\u03bf\u03bd \u03b4\u03b5 \u1f41\u03b9 \u03a7\u03b1\u03bb\u03b4\u03b1\u03b9\u03bf\u03c2 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u03a3\u03b7\u03bc \u03ba\u03b1\u03c4\u03b1\u03b3\u03bf\u03bd\u03c4\u03b1\u03b9, \u03b5\u03be \u1f41\u03c5 \u03ba\u03b1\u03b9 \u1f41 \u0391\u03b2\u03c1\u03b1\u03b1\u03bc.\nSyncelli Chronograph, p. 98.\n\n[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.\n\n[245] \u0395\u03ba \u03c4\u03b7\u03c2 \u03c6\u03c5\u03bb\u03b7\u03c2 \u03c4\u03bf\u03c5 \u03a3\u03b7\u03bc \u03a7\u03bf\u03c5\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9, \u1f41 \u0391\u03b9\u03b8\u03b9\u03bf\u03c8. Chron. Paschal. p. 36.\n\n[246] \u1f19\u03c4\u03b5\u03c1\u03bf\u03c2 \u03b4\u03b5 \u1f51\u03b9\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03a3\u03b7\u03bc--\u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b9 \u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03b5\u03ca\u03bc. Theophilus ad Autolyc. l.\n2. p. 370.\n\n[247] Alii Shemi filium faciunt Canaanem. Relandi Pal\u00e6stina. v. 1. p. 7.\n\n[248] The sons of Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c.\n10. v. 6.\n\nHam is the father of Canaan. Genesis. c. 9. v. 18, 22.\n\nFrom Sam, and Samen, came Summus; and Hercules Summanus; Samabethi,\nSaman\u00e6i, Samonacodoma.\n\n[249] Orphic. Hymn. 33.\n\n[250] Orphic. Hymn. 7. So \u0395\u03bb\u03b8\u03b5 \u039c\u03b1\u03ba\u03b1\u03c1, to Hercules, and to Pan. \u039a\u03bb\u03c5\u03b8\u03b9 \u039c\u03b1\u03ba\u03b1\u03c1,\nto Dionusus. Also, \u039c\u03b1\u03ba\u03b1\u03c1 \u039d\u03b7\u03c1\u03b5\u03c5\u03c2. \u039a\u03bb\u03c5\u03b8\u03b9, \u039c\u03b1\u03ba\u03b1\u03c1, \u03a6\u03c9\u03bd\u03c9\u03bd, to Corybas the Sun.\n\n[251]\n\n  \u039c\u03b5\u03bb\u03c0\u03bf\u03bd \u03b4' \u1f41\u03c0\u03bb\u03bf\u03c4\u03b5\u03c1\u03c9\u03bd \u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03b3\u03b5\u03bd\u03b5\u03c3\u03b9\u03bd \u03c4\u03b5, \u03ba\u03c1\u03b9\u03c3\u03b9\u03bd \u03c4\u03b5.\n                  Orphic. Argonaut. v. 42.\n\n[252] Diodorus Siculus. l. 5. p. 327, 328.\n\nWe read of Macaria in the Red Sea. Plin. l. 6. c. 29.\n\n\u03a4\u03bf \u03a4\u03c5\u03c1\u03ba\u03b1\u03b9\u03bf\u03bd \u03bf\u03c1\u03bf\u03c2, \u03ba\u03b1\u03b9 \u039c\u03b1\u03ba\u03b1\u03c1\u03b9\u03b1. Diodorus Sic. l. 3. p. 173.\n\n[253] Cyprus was called \u039c\u03b1\u03ba\u03b1\u03c1\u03b9\u03b1, with a town of the same name. Ptolem.\n\nLesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,\n\u00c6thiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.\n2. c. 7. p. 209.\n\n\u1f49\u03c3\u03c3\u03bf\u03bd \u039b\u03b5\u03c3\u03b2\u03bf\u03c2 \u03b1\u03bd\u03bf \u039c\u03b1\u03ba\u03b1\u03c1\u03bf\u03c2 \u03b5\u03b4\u03bf\u03c2 \u03b5\u03bd\u03c4\u03bf\u03c2 \u03b5\u03b5\u03c1\u03b3\u03b5\u03b9. Homer. Iliad. \u03a9. v. 544.\n\nRhodes, called Macaria. Plin. l. 5. c. 31.\n\nA fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.\n\nPart of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.\n\nA city in Arcadia. \u039c\u03b1\u03ba\u03b1\u03c1\u03b9\u03b1\u03b9. Steph. Byzant.\n\n\u039c\u03b1\u03ba\u03b1\u03c1, a king of Lesbos. Clement. Cohort. p. 27.\n\nAn island of Lycia, Macara. Steph. Byzant.\n\nThe Macares, who were the reputed sons of Deucalion, after a deluge,\nsettled in Chios, Rhodes, and other islands. Diodorus Sic. l. 5. p. 347.\n\n[254] Pausanias. l. 8. p. 602. He speaks of Macaria the daughter of\nHercules. l. 1. p. 80.\n\n[255] Pausanias. l. 10. p. 896.\n\n[256] Diodorus. l. 5. p. 347. \u039c\u03b1\u03ba\u03b1\u03c1 \u1f41 \u039a\u03c1\u03b9\u03bd\u03b1\u03ba\u03bf\u03c5. Schol. in Homer. Iliad. \u03a9.\nv. 544.\n\n[257] \u1f49\u03b9 \u03a3\u03b1\u03bd\u03bd\u03bf\u03b9, \u1f41\u03c5\u03c2 \u03c0\u03c1\u03bf\u03c4\u03b5\u03c1\u03bf\u03bd \u03b5\u03bb\u03b5\u03b3\u03bf\u03bd \u039c\u03b1\u03ba\u03c1\u03c9\u03bd\u03b1\u03c2. Strabo. l. 12.\n\nSanni, \u03a3\u03b1\u03bd\u03bd\u03bf\u03b9, means Heliad\u00e6, the same as Macarones. \u039c\u03b1\u03ba\u03c1\u03c9\u03bd\u03b5\u03c2, near\nColchis, \u1f41\u03b9 \u03bd\u03c5\u03bd \u03a3\u03b1\u03bd\u03bd\u03bf\u03b9. Stephanus Byzant.\n\n[258] The same as the Cadmeum. \u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03bd\u03b7\u03c3\u03bf\u03c2, \u1f21 \u03b1\u03ba\u03c1\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2 \u03c4\u03c9\u03bd \u03b5\u03bd \u0392\u03bf\u03b9\u03c9\u03c4\u03b9\u1fb3\n\u0398\u03b7\u03b2\u03c9\u03bd \u03c4\u03bf \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03bd, \u1f61\u03c2 \u1f41 \u03a0\u03b1\u03c1\u03bc\u03b5\u03bd\u03b9\u03b4\u03b7\u03c2. Suidas.\n\nDiodorus Siculus. l. 5. p. 347. \u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03bd\u03b7\u03c3\u03bf\u03b9, near Britain and Thule.\nScholia in Lycophron. v. 1200.\n\n  \u1f09\u03b9\u03b4' \u03b5\u03b9\u03c3\u03b9\u03bd \u039c\u03b1\u03ba\u03b1\u03c1\u03c9\u03bd \u03bd\u03b7\u03c3\u03bf\u03b9, \u03c4\u03bf\u03b8\u03b9 \u03c0\u03b5\u03c1 \u03c4\u03bf\u03bd \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03bd\n  \u0396\u03b7\u03bd\u03b1, \u0398\u03b5\u03c9\u03bd \u03b2\u03b1\u03c3\u03b9\u03bb\u03b7\u03b1, \u1fec\u03b5\u03b7 \u03c4\u03b5\u03ba\u03b5 \u03c4\u1ff3\u03b4' \u03b5\u03bd\u03b9 \u03c7\u03c9\u03c1\u1ff3.\n\nOf the Theban Acropolis, Tzetzes in Lycophron. v. 1194.\n\n[259] Herodotus. l. 3. c. 16.\n\n[260] Macra, a river in Italy. Plin. l. 3. c. 5.\n\n[261] Euripides in Ione. v. 937. \u0395\u03bd\u03b8\u03b1 \u03c0\u03c1\u03bf\u03c3\u03b2\u03bf\u1fe4\u1fe5\u03bf\u03c5\u03c2 \u03c0\u03b5\u03c4\u03c1\u03b1\u03c2 \u039c\u03b1\u03ba\u03c1\u03b1\u03c2 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9 \u03b3\u03b7\u03c2\n\u03b1\u03bd\u03b1\u03ba\u03c4\u03b5\u03c2 \u0391\u03c4\u03b8\u03b9\u03b4\u03bf\u03c2. Ibid.\n\nPausanias informs us that the children of Niobe were supposed to have been\nhere slain in this cavern.\n\n[262] Euripides ibid. Also, in another place, he mentions\n\n  \u039a\u03b5\u03ba\u03c1\u03bf\u03c0\u03bf\u03c2 \u03b5\u03c2 \u0391\u03bd\u03c4\u03c1\u03b1, \u03ba\u03b1\u03b9 \u039c\u03b1\u03ba\u03c1\u03b1\u03c2 \u03c0\u03b5\u03c4\u03c1\u03b7\u03c1\u03b5\u03c6\u03b5\u03b9\u03c2.\n\n[263] \u0394\u03b9\u03b1\u03b2\u03b1\u03c3\u03b9 \u03b4\u03b5 \u03c4\u03bf\u03bd \u039a\u03b7\u03c6\u03b9\u03c3\u03c3\u03bf\u03bd \u03b2\u03c9\u03bc\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c2 \u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2.\nPausanias. l. 1. p. 9.\n\n[264] Pausanias. l. 2. p. 154.\n\n[265] Pausanias. l. 2. p. 132.\n\n[266] Pausanias. l. 10. p. 897.\n\n[267] Pausanias. l. 7. p. 573.\n\n[268] The country of the Amalekites is called the land of Ham. 1\nChronicles. c. 4. v. 40.\n\n[269] 1 Kings. c. 11. v. 33.\n\n[270] I will cut off the remnant of Baal from this place, and the name of\nthe Chamerims with the priests; and them that worship the host of heaven\nupon the house tops, and them that worship, and that swear by the Lord, and\nthat swear by _Malcham_. Zephaniah. c. 1. v. 4.\n\n[271] Judges. c. 1. v. 10. Joshua. c. 15. v. 13. Deuteronomy. c. 2. v. 21.\nJoshua. c. 11. v. 22. and c. 13. v. 12.\n\nThe priests at the Elusinian mysteries were called \u03b1\u03bd\u03b1\u03ba\u03c4\u03bf\u03c4\u03b5\u03bb\u03b5\u03c3\u03c4\u03b1\u03b9. Clement.\nAlex. Cohort. p. 16.\n\n[272] Pausanias. l. 1. p. 87. It was in the island Lade before Miletus. The\nauthor adds, when the bones were discovered. \u0391\u03c5\u03c4\u03b9\u03ba\u03b1 \u03b4\u03b5 \u03bb\u03bf\u03b3\u03bf\u03c2 \u03b7\u03bb\u03b8\u03b5\u03bd \u03b5\u03c2 \u03c4\u03bf\u03c5\u03c2\n\u03c0\u03bf\u03bb\u03bb\u03bf\u03c5\u03c2 \u0393\u03b7\u03c1\u03c5\u03bf\u03bd\u03bf\u03c5 \u03c4\u03bf\u03c5 \u03a7\u03c1\u03c5\u03c3\u03b1\u03bf\u03c1\u03bf\u03c5 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03bc\u03b5\u03bd \u03c4\u03bf\u03bd \u03bd\u03b5\u03ba\u03c1\u03bf\u03bd--\u03ba\u03c4\u03bb--\u03ba\u03b1\u03b9 \u03c7\u03b5\u03b9\u03bc\u03b1\u1fe4\u1fe5\u03bf\u03bd \u03c4\u03b5\n\u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03bd \u03a9\u03ba\u03b5\u03b1\u03bd\u03bf\u03bd \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd.\n\nSee Cicero de Nat. Deor. l. 3. of Anaces, \u0391\u03bd\u03b1\u03ba\u03c4\u03b5\u03c2. \u03a4\u03bf\u03c5\u03c2 \u0394\u03b9\u03bf\u03c2 \u03ba\u03bf\u03c5\u03c1\u03bf\u03c5\u03c2 \u0391\u03bd\u03b1\u03ba\u03b1\u03c2\n\u1f41\u03b9 \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b7\u03b3\u03bf\u03c1\u03b5\u03c5\u03c3\u03b1\u03bd. Plutarch. Numa.\n\n[273] Michael Psellus. p. 10.\n\n[274] Psalm 28. v. 1. Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78.\nv. 35. It is often styled Selah.\n\n[275] Isaiah. c. 23. v. 8.\n\n[276] Genesis. c. 17. v. 15.\n\n[277] Tobit. c. 1. v. 22.\n\n[278] Esther. c. 1. v. 16.\n\n[279] Joshua. c. 13. v. 3. \u05e1\u05e8\u05e0\u05d9. Judges. c. 16. v. 5.\n\nIn Samuel they are styled Sarnaim. 1. c. 29. v. 7.\n\n[280] Ostrum Sarranum.\n\n[281] Jeremiah. c. 39. v. 3.\n\n[282] Isaiah. c. 37. v. 4. Jeremiah. c. 39. v. 3.\n\n[283] It is sometimes expressed Saronas.\n\nEst et regio Saronas, sive \u03b4\u03c1\u03c5\u03bc\u03bf\u03c2. Reland. Pal\u00e6stina. p. 188. Any place\nsacred to the Deity Saron was liable to have this name: hence we find\nplains so called in the Onomasticon of Eusebius. \u1f49 \u03a3\u03b1\u03c1\u03c9\u03bd--\u1f21 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u03bf\u03c1\u03bf\u03c5\u03c2\n\u0398\u03b1\u03b2\u03c9\u03c1 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03bd \u03a4\u03b9\u03b2\u03b5\u03c1\u03b9\u03b1\u03b4\u03b1 \u03bb\u03b9\u03bc\u03bd\u03b7\u03bd \u03c7\u03c9\u03c1\u03b1.\n\n[284] Plin. l. 4. c. 8.\n\n[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in\nThemistoclem.\n\n[286] \u03a3\u03b1\u03c1\u03c9\u03bd\u03b9\u03b1, \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2\u00b7 \u0391\u03c7\u03b1\u03b9\u03bf\u03b9. Hesych. She was, by the Persians, named\nSar-Ait. \u03a3\u03b1\u03c1\u03b7\u03c4\u03b9\u03c2, \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2\u00b7 \u1f41\u03b9 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9. ibidem.\n\n[287] Pausanias. l. 2. p. 189.\n\n[288] Pausanias. l. 2. p. 181.\n\n[289] Callimachus calls the island Asterie \u03ba\u03b1\u03ba\u03bf\u03bd \u03c3\u03b1\u03c1\u03bf\u03bd. \u0391\u03c3\u03c4\u03b5\u03c1\u03b9\u03b7, \u03c0\u03bf\u03bd\u03c4\u03bf\u03b9\u03bf\n\u03ba\u03b1\u03ba\u03bf\u03bd \u03c3\u03b1\u03c1\u03bf\u03bd. This, by the Scholiast, is interpreted \u03ba\u03b1\u03bb\u03c5\u03bd\u03c4\u03c1\u03bf\u03bd\u00b7 but it\ncertainly means a Rock. Hymn. in Delon. v. 225.\n\n[290] \u03a3\u03b1\u03c1\u03c9\u03bd\u03b9\u03b4\u03b5\u03c2 \u03c0\u03b5\u03c4\u03c1\u03b1\u03b9, \u03b7 \u1f01\u03b9 \u03b4\u03b9\u03b1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c4\u03b7\u03c4\u03b1 \u03ba\u03b5\u03c7\u03b7\u03bd\u03c5\u03b9\u03b1\u03b9 \u03b4\u03c1\u03c5\u03b5\u03c2. Hesych.\n\n[291] Callimachus. Hymn to Zeus. v. 22.\n\n[292] Diodorus Siculus. l. 5. p. 308.\n\n[293] See Observations and Inquiries upon Ancient History. p. 196.\n\n[294] Eusebii Pr\u00e6p. Evang. l. 10. c. 13. p. 500.\n\n[295] Josephus contra Apion. l. 1. c. 13. p. 445.\n\n[296] Diodorus Siculus. l. 3. p. 144.\n\n[297] Heliodori \u00c6thiopica. l. 4. p. 174.\n\n[298] Achor, \u03b8\u03b5\u03bf\u03c2 \u03b1\u03c0\u03bf\u03bc\u03c5\u03b9\u03bf\u03c2. Clement. Alexandr. Cohortatio. p. 33.\n\n[299] Lucan. l. 8. v. 475.\n\n[300] \u039a\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03bf\u03bd \u039f\u03c3\u03b9\u03c1\u03b9\u03bd \u1f19\u03bb\u03bb\u03b1\u03bd\u03b9\u03ba\u03bf\u03c2 \u03a5\u03c3\u03b9\u03c1\u03b9\u03bd \u03b5\u03b9\u03c1\u03b7\u03ba\u03b5\u03bd \u03b1\u03ba\u03b7\u03ba\u03bf\u03b5\u03bd\u03b1\u03b9 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u1f39\u03b5\u03c1\u03b5\u03c9\u03bd\n\u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd. Plutarch. Isis et Osiris. vol. 1. p. 364.\n\n[301] Eusebius. Pr\u00e6p. Evang. l. 1. c. 10. p. 39.\n\n[302] Annum quoque vetustissimi Gr\u00e6corum \u03bb\u03c5\u03ba\u03b1\u03b2\u03b1\u03bd\u03c4\u03b1 appellant \u03c4\u03bf\u03bd \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5\n\u039bY\u039a\u039f\u03a5; id est Sole. &c. Macrob. Saturn. l. 1. c. 17. p. 194.\n\n[303] Lycaon was the same as Apollo; and worshipped in Lycia: his priests\nwere styled Lycaones: he was supposed to have been turned into a wolf.\nOvid. Metam. l. 1. v. 232. Apollo's mother, Latona, was also changed to the\nsame animal. \u1f29 \u039b\u03b7\u03c4\u03c9 \u03b5\u03b9\u03c2 \u0394\u03b7\u03bb\u03bf\u03bd \u03b7\u03bb\u03b8\u03b5 \u03bc\u03b5\u03c4\u03b1\u03b2\u03b1\u03bb\u03bb\u03bf\u03c5\u03c3\u03b1 \u03b5\u03b9\u03c2 \u03bb\u03c5\u03ba\u03bf\u03bd. Scholia in\nDionys. v. 525.\n\nPeople are said to have been led to Parnassus by the howling of wolves;\n\u039b\u03c5\u03ba\u03c9\u03bd \u03c9\u03c1\u03c5\u03b3\u03b1\u03b9\u03c2. Pausanias. l. 10. p. 811.\n\nThe Hirpi were worshippers of fire, and were conducted to their settlement\nin Campania by a wolf. Strabo. l. 5. p. 383.\n\nIn the account given of Danaus, and of the temple founded by him at Argos,\nis a story of a wolf and a bull. Pausan. l. 2. p. 153. The temple was\nstyled \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2 \u1f31\u03b5\u03c1\u03bf\u03bd \u039b\u03c5\u03ba\u03b9\u03bf\u03c5.\n\n[304] Pausanias above: also, Apollo \u039b\u03c5\u03ba\u03b1\u03b9\u03bf\u03c2, and \u039b\u03c5\u03ba\u03b5\u03b9\u03bf\u03c2. Pausan. l. 1. p.\n44. l. 2. p. 152, 153.\n\n[305] Pausanias. l. 10. p. 811.\n\n[306] Pausanias. l. 7. p. 530.\n\n[307] Pausanias. l. 8. p. 678.\n\n[308] \u1f49\u03b9 \u0394\u03b5\u03bb\u03c6\u03bf\u03b9 \u03c4\u03bf \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03b9\u03c2 \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03bf. Scholia in Apollon. Rhod. l.\n4. v. 1489.\n\n[309] Stephanus Byzant. and Strabo. l. 9. p. 640. said to have been named\nfrom wolves. Pausanias. l. 10. p. 811.\n\n[310] \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03b9\u03b1, \u03c0\u03bf\u03bb\u03b9\u03c2 \u0394\u03b5\u03bb\u03c6\u03b9\u03b4\u03bf\u03c2, \u03b5\u03bd \u1f91 \u03c4\u03b9\u03bc\u1fb3\u03c4\u03b1\u03b9 \u1f41 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd. Etymolog. Magnum.\n\nThese places were so named from the Sun, or Apollo, styled not only \u039b\u03c5\u03ba\u03bf\u03c2,\nbut \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03c5\u03c2 and \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03b9\u03bf\u03c2: and the city Lucoreia was esteemed the oldest\nin the world, and said to have been built after a deluge by Lycorus, the\nson of Huamus. Pausan. l. 10. p. 811.\n\n\u1f59\u03b9\u03c9\u03bd\u03bf\u03c2 \u03a6\u03bf\u03b9\u03b2\u03bf\u03b9\u03bf \u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03b9\u03bf\u03b9\u03bf \u039a\u03b1\u03c6\u03b1\u03c5\u03c1\u03bf\u03c2. Apollon. l. 4. v. 1489.\n\n\u039b\u03c5\u03ba\u03c9\u03c1\u03b5\u03b9\u03bf\u03b9\u03bf, \u03b1\u03bd\u03c4\u03b9 \u03c4\u03bf\u03c5 \u0394\u03b5\u03bb\u03c6\u03b9\u03ba\u03bf\u03c5. Scholia. ibid. It properly signified\n_Solaris_.\n\n[311] Virgil. \u00c6neid. l. 3. v. 274.\n\n[312] Gruter's Inscriptions. vol. 1. p. MLXXXII. n. 8.\n\n[313] Plutarch. in Artaxerxe. p. 1012.\n\n[314] Ctesias in Persicis.\n\nSo Hesychius \u03a4\u03bf\u03bd \u03b3\u03b1\u03c1 \u1f21\u03bb\u03b9\u03bf\u03bd \u1f41\u03b9 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9 \u039a\u03c5\u03c1\u03bf\u03bd \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd\u00b7 Hence \u039a\u03c5\u03c1\u03bf\u03c2, \u03b1\u03c1\u03c7\u03c9\u03bd,\n\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c2, ibid. also \u039a\u03c5\u03c1\u03bf\u03c2, \u03b5\u03be\u03bf\u03c5\u03c3\u03b9\u03b1.\n\n[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.\n\n[316]\n\n  Quid tibi cum Cyrrh\u00e2? quid cum Permessidos und\u00e2?\n                  Martial. l. 1. epigram. 77. v. 11.\n\n  Phocaicas Amphissa manus, scopulosaque Cyrrha.\n                  Lucan. l. 3. v. 172.\n\n\u039a\u03b9\u1fe4\u1fe5\u03b1\u03bd, \u03b5\u03c0\u03b9\u03bd\u03b5\u03b9\u03bf\u03bd \u0394\u03b5\u03bb\u03c6\u03c9\u03bd. Pausan. l. 10. p. 817.\n\n[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam\nadferente; qu\u00e6 protinus intereunt, postquam litatum est illi Deo. Plin. l.\n10. c. 28. See also Clement. Alexand. Cohort. p. 33.\n\nSome late editors, and particularly Harduin, not knowing that Achor was\nworshipped at Cyrene, as the \u0398\u03b5\u03bf\u03c2 \u03b1\u03c0\u03bf\u03bc\u03c5\u03b9\u03bf\u03c2, have omitted his name, and\ntransferred the history to Elis. But all the antient editions mention Achor\nof Cyrene; _Cyrenaici Achorem Deum, &c_. I have examined those printed at\nRome, 1470, 1473. those of Venice, 1472, 1476, 1487, 1507, 1510. those of\nParma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516,\n1524, 1532. the Basil edition by Froben, 1523: and they all have this\nreading. The edition also by Johannes Spira, 1469, has Acorem, but with\nsome variation. The spurious reading, _Elei myagrum Deum_, was, I imagine,\nfirst admitted into the text by Sigismund Gelenius, who was misled by the\nsimilarity of the two histories. Harduin has followed him blindly, without\ntaking any notice of the more antient and true reading.\n\n[318] Stephanus Byzantinus. See also Scholia on Callimachus. Hymn. in\nApoll. v. 91.\n\n[319]\n\n  \u1f49\u03b9\u03b4' \u03bf\u03c5\u03c0\u03c9 \u039a\u03c5\u03c1\u03b7\u03c2 \u03c0\u03b7\u03b3\u03b7\u03c2 \u03b5\u03b4\u03c5\u03bd\u03b1\u03bd\u03c4\u03bf \u03c0\u03b5\u03bb\u03b1\u03c3\u03c3\u03b1\u03b9\n  \u0394\u03c9\u03c1\u03b9\u03b5\u03b5\u03c2, \u03c0\u03c5\u03ba\u03b9\u03bd\u03b7\u03bd \u03b4\u03b5 \u03bd\u03b1\u03c0\u03b1\u03b9\u03c2 \u0391\u03b6\u03b5\u03b9\u03bb\u03b9\u03bd \u03b5\u03bd\u03b1\u03b9\u03bf\u03bd.\n                  Callimachus. Hymn. in Apoll. v. 88.\n\n[320] Plin. N. H. l. 5. p. 249.\n\n[321] L. 1. c. 8. p. 43.\n\n[322] Justin, speaking of the first settlement made at Cyrene, mentions a\nmountain Cura, which was then occupied. Montem Cyram, et propter am\u0153nitatem\nloci, et propter _fontium_ ubertatem occupavere. l. 13. c. 7.\n\n[323] Conformably to what I say, Ekron is rendered \u0391\u03ba\u03ba\u03b1\u03c1\u03c9\u03bd by the Seventy.\n1 Samuel c. 6. v. 15.\n\nSo also Josephus Antiq. Jud. l. 6. c. 1. p. 312.\n\nIn Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.\n\n\u039f\u03c5 \u03b6\u03b7\u03c4\u03b7\u03c3\u03bf\u03c5\u03c3\u03b9 \u039c\u03c5\u03b9\u03b1\u03bd \u03b8\u03b5\u03bf\u03bd \u0391\u03ba\u03ba\u03b1\u03c1\u03c9\u03bd. Gregory Nazianz. Editio Etonens. 1610.\nPars secunda cont. Julianum. p. 102.\n\nIn Italy this God was styled by the Campanians, \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03c2 \u0391\u03c0\u03bf\u03bc\u03c5\u03b9\u03bf\u03c2. See\nClemens. Cohort. p. 33.\n\nThe place in Egypt, where they worshipped this Deity, was named Achoris;\nundoubtedly the same, which is mentioned by Sozomen. l. 6. c. 18.\n\n[324] Clemens Alexand. Cohort. p. 44.\n\nHe quotes another, where the fate of Ephesus is foretold:\n\n  \u1f59\u03c0\u03c4\u03b9\u03b1 \u03b4' \u03bf\u03b9\u03bc\u03c9\u03be\u03b5\u03b9\u03c2 \u0395\u03c6\u03b5\u03c3\u03bf\u03c2 \u03ba\u03bb\u03b1\u03b9\u03bf\u03c5\u03c3\u03b1 \u03c0\u03b1\u03c1' \u03bf\u03c7\u03b8\u03b1\u03b9\u03c2,\n  \u039a\u03b1\u03b9 \u039d\u03b7\u03bf\u03bd \u03b6\u03b7\u03c4\u03bf\u03c5\u03c3\u03b1 \u03c4\u03bf\u03bd \u03bf\u03c5\u03ba\u03b5\u03c4\u03b9 \u03bd\u03b1\u03b9\u03b5\u03c4\u03b1\u03bf\u03bd\u03c4\u03b1.\n\nThere is a third upon Serapis and his temple in Egypt;\n\n  \u039a\u03b1\u03b9 \u03c3\u03c5 \u03a3\u03b5\u03c1\u03b1\u03c0\u03b9 \u03bb\u03b9\u03b8\u03bf\u03c5\u03c2 \u03b1\u03c1\u03b3\u03bf\u03c5\u03c2 \u03b5\u03c0\u03b9\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03b5 \u03c0\u03bf\u03bb\u03bb\u03bf\u03c5\u03c2,\n  \u039a\u03b5\u03b9\u03c3\u03b7 \u03c0\u03c4\u03c9\u03bc\u03b1 \u03bc\u03b5\u03b3\u03b9\u03c3\u03c4\u03bf\u03bd \u03b5\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u1ff3 \u03c4\u03c1\u03b9\u03c4\u03b1\u03bb\u03b1\u03b9\u03bd\u1fc3.\n\nThe temple of Serapis was not ruined till the reign of Theodosius. These\nthree samples of Sibylline poetry are to be found in Clemens above.\n\n[325] Achad was one of the first cities in the world. Genesis. c. 10. v.\n10.\n\nNisibis city was named both Achad and Achar. See Geographia Hebr\u00e6a Extera\nof the learned Michaelis. p. 227.\n\n[326] Stephanus Byzant.\n\n[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.\n\n[328] Heliodori \u00c6thiopica. l. 4. p. 175.\n\n[329] Heliodori \u00c6thiopica. l. 10. p. 472.\n\n[330] Diodorus Siculus. l. 5. p. 327.\n\n[331] Apollonius Rhod. of the Heliad\u00e6. l. 4. v. 604.\n\n[332]\n\n  Chamsi, seu Solares, sunt Arabice Shemsi vel Shamsi.\n                  Hyde Religio Vet. Pers. p. 523. and 575.\n\nCham being pronounced Sham, and Shem, has caused some of his posterity to\nbe referred to a wrong line.\n\n[333] Callimachus. Hymn to Apollo. v. 19.\n\n[334] Nicander Alexipharmica. v. 11.\n\n[335] Pausanias. l. 10. p. 827.\n\n[336] It is, however, to be found in Euripides, under the term \u03bf\u03c7\u03bf\u03c2.\nTheseus says to Adrastus:\n\n  \u0395\u03ba \u03c4\u03bf\u03c5 \u03b4' \u03b5\u03bb\u03b1\u03c5\u03bd\u03b5\u03b9\u03c2 \u1f11\u03c0\u03c4\u03b1 \u03c0\u03c1\u03bf\u03c2 \u0398\u03b7\u03b2\u03b1\u03c2 \u039f\u03c7\u03bf\u03c5\u03c2. Supplices. v. 131.\n\n[337] From Uc and Uch came the word euge: also \u03b5\u03c5\u03c7\u03b7, \u03b5\u03c5\u03c7\u03bf\u03bc\u03b1\u03b9, \u03b5\u03c5\u03c7\u03c9\u03bb\u03b7, of\nthe Greeks. Callimachus abounds with antient Amonian terms. He bids the\nyoung women of Argos to receive the Goddess Minerva,\n\n  \u03a3\u03c5\u03bd \u03c4' \u03b5\u03c5\u03b1\u03b3\u03bf\u03c1\u03b9\u1fb3, \u03c3\u03c5\u03bd \u03c4' \u03b5\u03c5\u03b3\u03bc\u03b1\u03c3\u03b9, \u03c3\u03c5\u03bd \u03c4' \u03b1\u03bb\u03b1\u03bb\u03c5\u03b3\u03b1\u03b9\u03c2.\n                  Lavacr. Palladis. v. 139.\n\nFrom Uc-El came Euclea Sacra, and \u0395\u03c5\u03ba\u03bb\u03bf\u03c2 \u0396\u03b5\u03c5\u03c2. \u0395\u03c5\u03ba\u03bb\u03b5\u03b9\u03b1, \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03c2.\n\n\u0395\u03c5\u03ba\u03bb\u03bf\u03c2, \u0394\u03b9\u03bf\u03c2 \u1f31\u03b5\u03c1\u03b5\u03c5\u03c2, \u03b5\u03bd \u039c\u03b5\u03b3\u03b1\u03c1\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03bd \u039a\u03bf\u03c1\u03b9\u03bd\u03b8\u1ff3. Hesychius, so amended by\nAlbertus and Hemsterhusius.\n\n[338] Iliad \u0391. v. 69.\n\n[339] Iliad. \u0396. v. 76.\n\n[340] Iliad. \u03a1. v. 307.\n\n[341] Iliad. \u039f. v. 282.\n\n[342] Iliad. \u0397. v. 221. It occurs in other places:\n\n  \u039b\u03b5\u03c5\u03c3\u03c3\u03b5\u03b9, \u1f41\u03c0\u03c9\u03c2 \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03b1 \u03bc\u03b5\u03c4' \u03b1\u03bc\u03c6\u03bf\u03c4\u03b5\u03c1\u03bf\u03b9\u03c3\u03b9 \u03b3\u03b5\u03bd\u03b7\u03c4\u03b1\u03b9.\n                  Iliad. \u0393. v. 110.\n\n  \u03a4\u03b9\u03c2 \u03c4' \u03b1\u03c1 \u03c4\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03b5\u03b7\u03bd. \u03c3\u03c5 \u03bc\u03bf\u03b9 \u03b5\u03bd\u03bd\u03b5\u03c0\u03b5, \u039c\u03bf\u03c5\u03c3\u03b1.\n                  Iliad. \u0392. v. 76l.\n\nAlso Odyss. \u0398. v.123. and \u03a9. v. 428.\n\n[343] In the Hymn to Silenus, that God is called \u03a3\u03b9\u03bb\u03b7\u03bd\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03b5. And in\nthe poem de Lapidibus, the Poet, speaking of heroic persons, mentions their\nreception in heaven:\n\n                  \u0391\u03bc\u03c9\u03bc\u03b7\u03c4\u03bf\u03b9 \u0394\u03b9\u03bf\u03c2 \u03bf\u03b9\u03ba\u03bf\u03b9\n  \u03a7\u03b1\u03b9\u03c1\u03bf\u03bd\u03c4\u03b1\u03c2 \u03b4\u03b5\u03be\u03b1\u03bd\u03c4\u03bf \u03b8\u03b5\u03b7\u03b3\u03b5\u03bd\u03b5\u03c9\u03bd \u03bf\u03c7' \u03b1\u03c1\u03b9\u03c3\u03c4\u03bf\u03c5\u03c2.\n          Hymn 35. v. 2. and \u03c0\u03b5\u03c1\u03b9 \u039b\u03b9\u03b8\u03c9\u03bd. Proem. v. 14.\n\n[344] Genesis. c. 45. v. 21.\n\n[345] Josephus. Antiq. Jud. l. 8. c. 6.\n\n[346] See Relandi Pal\u00e6stina. vol. 1. c. 41. p. 265.\n\n[347] Plin. l. 8. c. 46.\n\n[348] Plin. l. 5. c. 9.\n\n[349]\n\n  \u0395\u03c5\u03c1\u03c5\u03c4\u03b1\u03c4\u03b7 \u03c6\u03b9\u03b1\u03bb\u03b7 \u03c4\u03b9\u03c2 \u03b9\u03b1\u03c3\u03c0\u03b9\u03b4\u03bf\u03c2 \u03b5\u03ba\u03c4\u03bf\u03bc\u03bf\u03c2 \u03b1\u03ba\u03c1\u03b7\u03c2.\n    Paulus Silentiarius. part 11. v. 177. See Relandus above.\n\n[350] Plin. l. 5. c. 18.\n\n[351] Athanasii Epist. ad solitariam vitam agentes. p. 658.\n\n[352] Epiphanius adversus H\u00e6res. l. 2. tom. 2. p. 719.\n\n[353] See the learned Professor Michaelis in his Geographia Extera Hebr\u00e6or.\np. 134, 135.\n\n[354] The Ionians changed this termination into e. Hence Arene, Camissene,\nCyrene, Arsace, Same, Capissene, Thebe, &c.\n\n[355] Colchis was called Aia simply, and by way of eminence: and, probably,\nEgypt had the same name; for the Colchians were from Egypt. Strabo mentions\n\u0399\u03b1\u03c3\u03bf\u03bd\u03bf\u03c2 \u03c0\u03bb\u03bf\u03c5\u03bd \u03c4\u03bf\u03bd \u03b5\u03b9\u03c2 \u0391\u03b9\u03b1\u03bd. l. 1. p. 38. And Apollonius styles the country\nof Colchis Aia.\n\n  \u0391\u03b9\u03b1 \u03b3\u03b5\u03bc\u03b7\u03bd \u03b5\u03c4\u03b9 \u03bd\u03c5\u03bd \u03bc\u03b5\u03bd\u03b5\u03b9 \u03b5\u03bc\u03c0\u03b5\u03b4\u03bf\u03bd, \u1f51\u03b9\u03c9\u03bd\u03bf\u03b9 \u03c4\u03b5\n  \u03a4\u03c9\u03bd \u03b4' \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd, \u1f41\u03c5\u03c2 \u1f41\u03c3\u03c4\u03b3\u03b5 \u03ba\u03b1\u03b8\u03b9\u03c3\u03c4\u03b1\u03c4\u03bf \u03bd\u03b1\u03b9\u03b5\u03bc\u03b5\u03bd \u0391\u03b9\u03b1\u03bd. l. 4. v. 277.\n\n[356] Lib. 5. c. 14.\n\n[357] Coronus is to be met with in Greece. He is mentioned as a king of the\nLapith\u00e6, and the son of Phoroneus; and placed near mount Olympus.\n\n  --\u1f69\u03bd \u03b5\u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03c5\u03c3\u03b5 \u039a\u03bf\u03c1\u03c9\u03bd\u03bf\u03c2. \u1f41 \u03c6\u03bf\u03c1\u03c9\u03bd\u03b5\u03c9\u03c2. Diodorus. l. 4. p. 242.\n\n[358] Upon the Euphrates.\n\n[359] A city in Parthia.\n\n[360] Calamon, or Cal-Amon, was a hill in Judea; which had this name given\nto it by the Canaanites of old. Cyril mentions--\u03b1\u03c6\u03b9\u03ba\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u03b9\u03bd\u03b5\u03c2 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5\n\u039f\u03a1\u039f\u03a5\u03a3 \u039a\u03b1\u03bb\u03b1\u03bc\u03c9\u03bd\u03bf\u03c2--in epistol\u00e2 ad Calosyrium.\n\n[361] 1 Kings. c. 15. v. 27.\n\n[362] In Canaan was a well known region called Pal\u00e6stine.\n\nSo Tan-agra, Tan-is, Tyndaris.\n\nTin, in some languages, signified mud or soil.\n\n[363] Ptolemy. l. 4. p. 112.\n\n[364] See Amos. c. 9. v. 7.\n\n[365] Jeremiah. c. 47. v. 4. speaks of the island of Caphtor in Egypt.\n\n[366] Theocritus. Idyll. 2. v. 45. Scholia.\n\nIt is still common in the Arabian Gulf, and in India; and is often\nexpressed Dive, and Diva; as in Lacdive, Serandive, Maldive. Before Goa is\nan island called Diu \u03ba\u03b1\u03c4' \u03b5\u03be\u03bf\u03c7\u03b7\u03bd.\n\n[367] \u0392\u03b1\u03b9\u03b8\u03b7\u03bb, \u03bf\u03b9\u03ba\u03bf\u03c2 \u0398\u03b5\u03bf\u03c5. Hesychius.\n\n\u0392\u03b1\u03b9\u03b8\u03b7\u03bb, \u03b8\u03b5\u03bf\u03b9\u03c2 \u03bd\u03b1\u03bf\u03c2. Suidas.\n\n[368] Elisa, called Eliza, Elesa, Eleasa, \u0395\u03bb\u03b5\u03b1\u03c3\u03b1. 1 Maccab. c. 9. v. 5. and\nc. 7. v. 40. often contracted Lesa, Lasa, &c.\n\n[369] Pocock's Travels. vol. 2. p. 106.\n\n[370] Iablonsky. vol. 1. l. 1. c. 1. p. 4. de Gulielmo Tyrio, ex libro 21.\nc. 6.\n\n[371] Herodotus. l. 2. c. 41.\n\n[372] Strabo. l. 17. p. 1167.\n\n[373] \u03a4\u03b1\u03c5\u03c4\u03b1 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u0395\u03c1\u03b1\u03c4\u03bf\u03c3\u03b8\u03b5\u03bd\u03b7\u03c2 \u1f31\u03c3\u03c4\u03bf\u03c1\u03b7\u03ba\u03b5\u03bd\u00b7 \u03c4\u03b7\u03bd \u03b4\u03b5 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7\u03bd \u03bc\u03b1\u03c7\u03b7\u03bd \u03c0\u03c1\u03bf\u03c2\n\u0394\u03b1\u03c1\u03b5\u03b9\u03bf\u03bd \u03bf\u03c5\u03ba \u03b5\u03bd \u0391\u03c1\u03b2\u03b7\u03bb\u03bf\u03b9\u03c2--\u03b1\u03bb\u03bb\u03b1 \u03b5\u03bd \u0393\u03b1\u03c5\u03b3\u03b1\u03bc\u03b7\u03bb\u03bf\u03b9\u03c2 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c3\u03c5\u03bd\u03b5\u03c0\u03b5\u03c3\u03b5\u03bd\u00b7 \u03c3\u03b7\u03bc\u03b1\u03b9\u03bd\u03b5\u03b9\u03bd\n\u03b4\u03b5 \u03c6\u03b1\u03c3\u03b9\u03bd \u03bf\u03b9\u03ba\u03bf\u03bd \u039a\u03b1\u03bc\u03b7\u03bb\u03bf\u03c5 \u03c4\u03b7\u03bd \u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u03bf\u03bd. Plutarch. vita Alexand. vol. 1. p.\n683.\n\nStrabo says the same. \u0395\u03c3\u03c4\u03b9 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u03c4\u03bf\u03c0\u03bf\u03c2 \u03b5\u03c0\u03b9\u03c3\u03b7\u03bc\u03bf\u03c2 \u1f41\u03c5\u03c4\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c4' \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u00b7\n\u03bc\u03b5\u03b8\u03b5\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03b8\u03b5\u03bd \u03b3\u03b1\u03c1 \u03b5\u03c3\u03c4\u03b9 \u039a\u03b1\u03bc\u03b7\u03bb\u03bf\u03c5 \u03bf\u03b9\u03ba\u03bf\u03c2. l. 16. p. 1072.\n\n[374] \u1f49\u03b9 \u03bc\u03b5\u03bd \u03c4\u03b1 \u03c0\u03bb\u03b5\u03b9\u03c3\u03c4\u03b1 \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c8\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd, \u1f41\u03c4\u03b9 \u1f11\u03be\u03b1\u03ba\u03bf\u03c3\u03b9\u03bf\u03c5\u03c2 \u03c3\u03c4\u03b1\u03b4\u03b9\u03bf\u03c5\u03c2\n\u03b1\u03c0\u03b5\u03c7\u03b5\u03b9, \u1f41\u03b9\u03b4\u03b5 \u03c4\u03b1 \u03b5\u03bb\u03b1\u03c7\u03b9\u03c3\u03c4\u03b1, \u1f41\u03c4\u03b9 \u03b5\u03c2 \u03c0\u03b5\u03bd\u03c4\u03b1\u03ba\u03bf\u03c3\u03b9\u03bf\u03c5\u03c2.\n\n\u0391\u03bb\u03bb\u03b1 \u03b5\u03bd \u0393\u03b1\u03c5\u03b3\u03b1\u03bc\u03b7\u03bb\u03bf\u03b9\u03c2 \u03b3\u03b1\u03c1 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03b7\u03bd \u03bc\u03b1\u03c7\u03b7\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c4\u1ff3 \u03c0\u03bf\u03c4\u03b1\u03bc\u1ff3 \u0392\u03bf\u03c5\u03bc\u03b1\u03b4\u1ff3 \u03bb\u03b5\u03b3\u03b5\u03b9\n\u03a0\u03c4\u03bf\u03bb\u03b5\u03bc\u03b1\u03b9\u03bf\u03c2 \u03ba\u03b1\u03b9 \u0391\u03c1\u03b9\u03c3\u03c4\u03bf\u03b2\u03bf\u03c5\u03bb\u03bf\u03c2\u00b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u03b4\u03b5 \u03bf\u03c5\u03ba \u03b7\u03bd \u03c4\u03b1 \u0393\u03b1\u03c5\u03b3\u03b1\u03bc\u03b7\u03bb\u03b1, \u03b1\u03bb\u03bb\u03b1 \u03ba\u03c9\u03bc\u03b7\n\u03bc\u03b5\u03b3\u03b1\u03bb\u03b7, \u03bf\u03c5\u03b4\u03b5 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c3\u03c4\u03bf\u03c2 \u1f41 \u03c7\u03c9\u03c1\u03bf\u03c2, \u03bf\u03c5\u03b4\u03b5 \u03b5\u03b9\u03c2 \u03b1\u03ba\u03bf\u03b7\u03bd \u1f21\u03b4\u03c5 \u03c4\u03bf \u03bf\u03bd\u03bf\u03bc\u03b1.\n\nArrian. Expedit. Alex. l. 6. p. 247.\n\n[375] Strabo. l. 16. p. 1072.\n\n[376] Strabo acknowledges the failure of his countrymen in this\nrespect.--\u03a0\u03bf\u03bb\u03bb\u03b1 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u03ba\u03b1\u03b9 \u03bc\u03b7 \u03bf\u03bd\u03c4\u03b1 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f41\u03b9 \u0391\u03c1\u03c7\u03b1\u03b9\u03bf\u03b9 \u03a3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u03b5\u03b9\u03c2,\n\u03c3\u03c5\u03bd\u03c4\u03b5\u03b8\u03c1\u03b1\u03bc\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u1ff3 \u03c8\u03b5\u03c5\u03b4\u03b5\u03b9 \u03b4\u03b9\u03b1 \u03c4\u03b7\u03c2 \u03bc\u03c5\u03b8\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1\u03c2. l. 8. p. 524.\n\n[377] _All thy fortresses shall be spoiled, as Shalman spoiled Beth Arbel\nin the day of battle. The mother was dashed in pieces upon her children_.\nHosea. c. 10. v. 14. _Ar_ in this place does not signify a city; but \u05d0\u05d5\u05e8,\nthe title of the Deity: from whence was derived \u1f31\u03b5\u03c1\u03bf\u03c2 of the Greeks. The\nseventy, according to some of their best copies, have rendered Beth Arbel\n\u03bf\u03b9\u03ba\u03bf\u03bd \u0399\u03b5\u03c1\u03bf-\u0392\u03b1\u03b1\u03bb, which is no improper version of Beth-Aur-Bel. In some\ncopies we find it altered to the house of _Jeroboam_; but this is a mistake\nfor Jero-Baal. Arbelus is by some represented as the first deified mortal.\nCyril contra Julian. l. 1. p. 10. and l. 3. p. 110.\n\nThere was an Arbela in Sicily. Stephanus, and Suidas. Also in Galilee;\nsituated upon a vast cavern. Josephus seized and fortified it. Josephi\nVita. p. 29.\n\n[378] See Strabo. l. 11. p. 774. l. 15. p. 1006. l. 1. p. 41. p. 81.\n\nSee also Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 34 Iamblichus. \u00a7\n7. c. 5.\n\n[379] Diodorus Siculus. l. 17. p. 538. He makes no mention of Gaugamela.\n\n[380] Strabo. l. 10. p. 724.\n\n[381] Macrobius. Saturn. l. 3. c. 8. p. 284.\n\n[382] Servius in lib. 11. \u00c6neid. v. 558.\n\n[383] Plutarch in Num\u00e2. p. 61.\n\n[384] Gruter. p. lvi. n. 11. vol 1.\n\n[385] Gruter. vol. 1. p. lvi. 12. also p. xl. 9.\n\n[386] Or else Beth-Arbel was another name of the same temple.\n\n[387] Syncellus. p. 55.\n\n[388] Eusebii Chron. p. 14.\n\n[389] Etymologicum magnum. \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03c2.\n\n[390] Herodotus. l. 2. c. 124.\n\n[391] Geog. Nubiensis. p. 17.\n\nMichaelis Geog. Hebr\u00e6orum Extera. p. 154.\n\n[392] 2 Kings. c. 17. v. 6. and c. 18. v. 11. also 1 Chron. c. 5. v. 26.\n\n[393] Strabo. l. 16. p. 1070.\n\n[394] Observations upon the Antient History of Egypt. p. 175.\n\n[395] Strabo. l. 7. p. 505. So also Herodotus and Pausanias.\n\n[396] \u03a3\u03b5\u03bb\u03bb\u03bf\u03b9, \u1f41\u03b9 \u0394\u03c9\u03b4\u03c9\u03bd\u03b1\u03b9\u03bf\u03b9. Steph. Byzantinus.\n\n                  \u03b1\u03bc\u03c6\u03b9 \u03b4\u03b5 \u03a3\u03b5\u03bb\u03bb\u03bf\u03b9\n  \u03a3\u03bf\u03b9 \u03bd\u03b1\u03b9\u03bf\u03c5\u03c3' \u1f51\u03c0\u03bf\u03c6\u03b7\u03c4\u03b1\u03b9. Homer. Iliad. \u03a0. v. 234.\n\n[397] Pausanias. l. 2. p. l66.\n\n[398] It is called Chau-On, \u03a7\u03b1\u03c5\u03c9\u03bd, by Steph. Byzantinus, from Ctesias.\n\u03a7\u03b1\u03c5\u03c9\u03bd, \u03c7\u03c9\u03c1\u03b1 \u03c4\u03b7\u03c2 \u039c\u03b7\u03b4\u03b9\u03b1\u03c2. \u039a\u03c4\u03b7\u03c3\u03b9\u03b1\u03c2 \u03b5\u03bd \u03c0\u03c1\u03c9\u03c4\u1ff3 \u03a0\u03b5\u03c1\u03c3\u03b9\u03ba\u03c9\u03bd. Chau-On is \u03bf\u03b9\u03ba\u03bf\u03c2 \u1f21\u03bb\u03b9\u03bf\u03c5,\nthe house of the Sun, which gave name to the district.\n\n[399] Strabo. l. 4. p. 270. and p. 282.\n\n[400] 1 Maccab. c. 9. v. 62, 64.\n\n[401] Judith. c. 7. v. 3.\n\n[402] Pausanias. l. 1. p. 91.\n\n[403] There were many places and temples of Baal, denominated Caballis,\nCabali, Cabala, Cabalia, Cabalion, Cabalissa, &c. which are mentioned by\nPliny, Strabo, Antoninus, and others. Some of them were compounded of Caba:\nconcerning which I shall hereafter treat.\n\n[404] Pausanias. l. 4. p. 282.\n\nStrabo mentions Caucones in Elea. l. 8. p. 531. The Caucones are also\nmentioned by Homer. Odyss. \u03b3. v. 366.\n\nCaucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c.\n4.\n\n[405] Apollonius Rhodius styles it Cutais: \u039a\u03c5\u03c4\u03b1\u03ca\u03b4\u03bf\u03c2 \u03b7\u03b8\u03b5\u03b1 \u03b3\u03b1\u03b9\u03b7\u03c2. l. 4. v.\n512.\n\n[406] See De Lisle's curious map of Armenia and the adjacent parts of\nAlbania, &c.\n\n[407] Pausanias. l. 1. p. 40.\n\nThere was a river Acheron in Elis. Strabo. l. 8. p. 530. And the same rites\nwere observed in honour of the \u03b8\u03b5\u03bf\u03c2 \u03bc\u03c5\u03b9\u03b1\u03b3\u03c1\u03bf\u03c2, that were practised in\nCyrene. Clement. Cohort. p. 33.\n\nIn Pontus was a river Acheron. \u0395\u03b9\u03b8\u03b1 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c0\u03c1\u03bf\u03c7\u03bf\u03b1\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c5 \u0391\u03c7\u03b5\u03c1\u03bf\u03bd\u03c4\u03bf\u03c2 \u03b5\u03b1\u03c3\u03b9\u03bd.\nApollon. Argonaut. l. 2. v. 745. also \u03b1\u03ba\u03c1\u03b1 \u0391\u03c7\u03b5\u03c1\u03bf\u03c5\u03c3\u03b9\u03b1. The like to be found\nnear Cuma in Campania: and a story of Hercules driving away flies there\nalso. \u1fec\u03c9\u03bc\u03b1\u03b9\u03bf\u03b9 \u03b4\u03b5 \u03b1\u03c0\u03bf\u03bc\u03c5\u03b9\u1ff3 \u1f29\u03c1\u03b1\u03ba\u03bb\u03b5\u03b9 (\u03b8\u03c5\u03bf\u03c5\u03c3\u03b9). Clementis Cohort. ibid.\n\n[408] Varro de Ling. Lat. lib. 5. p. 49. altered to Novella by some,\ncontrary to the authority of the best MSS. See Scaliger's notes. p. 81.\nedit. anno 1619. Dordrechti.\n\nSee Selden de Diis Syris. Syntag. 2. c. 2. p. 174. In vetustioribus excusis\nde Re Rustic\u00e2 non Novella, sed Covella legitur. Covella autem C\u0153lestis,\nsive Urania interpretatur.\n\n[409] Ennii Annal. l. 1.\n\n[410] The Persians worshipped C\u0153lus; which is alluded to by Herodotus, when\nhe says, that they sacrificed upon eminences: \u03a4\u03bf\u03bd \u03ba\u03c5\u03ba\u03bb\u03bf\u03bd \u03c0\u03b1\u03bd\u03c4\u03b1 \u03c4\u03bf\u03c5 \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5\n\u0394\u03b9\u03b1 \u03ba\u03b1\u03bb\u03b5\u03bf\u03bd\u03c4\u03b5\u03c2. l. 1. c. 131. To the same purpose Euripides;\n\n  \u1f49\u03c1\u03b1\u03c2 \u03c4\u03bf\u03bd \u1f51\u03c8\u03bf\u03c5 \u03c4\u03bf\u03bd \u03b4' \u03b1\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd' \u03b1\u03b9\u03b8\u03b5\u03c1\u03b1,\n  \u03a4\u03bf\u03bd \u03b3\u03b7\u03bd \u03c0\u03b5\u03c1\u03b9\u03be \u03b5\u03c7\u03bf\u03bd\u03b8' \u1f51\u03b3\u03c1\u03b1\u03b9\u03c2 \u03b5\u03bd \u03b1\u03b3\u03ba\u03c5\u03bb\u03b1\u03b9\u03c2;\n  \u03a4\u03bf\u03c5\u03c4\u03bf\u03bd \u03bd\u03bf\u03bc\u03b9\u03b6\u03b5 \u0396\u03b7\u03bd\u03b1, \u03c4\u03bf\u03bd \u03b4' \u1f21\u03b3\u03bf\u03c5 \u0394\u03b9\u03b1.\n\nClement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.\n\nAspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Natur\u00e2\nDeor. l. 1.\n\n[411] \u0391\u03bb\u03bb' \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9 \u03bc\u03b5\u03bd \u039a\u03b5\u03bb\u03b5\u03bf\u03bd, \u03ba\u03b1\u03b9 \u039c\u03b5\u03b3\u03b1\u03bd\u03b5\u03b9\u03c1\u03b1\u03bd \u1f31\u03b4\u03c1\u03c5\u03bd\u03c4\u03b1\u03b9 \u0398\u03b5\u03bf\u03c5\u03c2. Athenag.\nLegat. p. 290.\n\n[412] Abulfeda. Tabula Syri\u00e6. p. 5.\n\nNassir Ettus\u00e6us. p. 93. apud Geog. vet.\n\n[413] The city Argos was in like manner called \u039a\u03bf\u03b9\u03bb\u03bf\u03bd. \u03a0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2 \u03c4\u03bf\u00b7 \u0391\u03c1\u03b3\u03bf\u03c2\n\u039a\u03bf\u03b9\u03bb\u03bf\u03bd \u03c6\u03b7\u03c3\u03b9, \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u03b5\u03bd \u0395\u03c0\u03b9\u03b3\u03bf\u03bd\u03bf\u03b9\u03c2. \u03a4\u03bf \u039a\u039f\u0399\u039b\u039f\u039d \u0391\u03c1\u03b3\u03bf\u03c2 \u03bf\u03c5\u03ba \u03b5\u03c4' \u03bf\u03b9\u03ba\u03b7\u03c3\u03bf\u03bd\u03c4'\n\u03b5\u03c4\u03b9.--\u03b5\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03b5\u03bd \u0398\u03b1\u03bc\u03c5\u03c1\u03b1, \u0391\u03c1\u03b3\u03b5\u03ca \u039a\u03bf\u03b9\u03bb\u1ff3. Scholia in Sophoc. \u0152dipum Colon.\n\n[414] Iliad. \u0392. v. 615.\n\n[415] Strabo. l. 8. p. 529.\n\n[416] Strabo. l. 8. p. 534.\n\n[417] Janus Gulielmus Laurenbergius, Antiquarius.\n\n[418] \u03a6\u03b1\u03b9\u03bd\u03bf\u03b9\u03b1\u03c4\u03bf \u03b1\u03bd \u03b5\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f41\u03b9 \u03c4\u03c9\u03bd \u0394\u03c9\u03c1\u03b9\u03b5\u03c9\u03bd \u1f21\u03b3\u03b5\u03bc\u03bf\u03bd\u03b5\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u03b9\u03b8\u03b1\u03b3\u03b5\u03bd\u03b5\u03b5\u03c2.\nHerod. l. 6. c. 54.\n\nOf their original and history I shall hereafter give a full account.\n\n[419] \u1f49\u03c0\u03bf\u03c3\u03b1 \u03b4\u03b5 \u1fb3\u03b4\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u03bd \u03c4\u1ff3 \u03a0\u03c1\u03c5\u03c4\u03b1\u03bd\u03b5\u03b9\u1ff3, \u03c6\u03c9\u03bd\u03b7 \u03bc\u03b5\u03bd \u03b5\u03c3\u03c4\u03b9 \u03b1\u03c5\u03c4\u03c9\u03bd \u1f21 \u0394\u03c9\u03c1\u03b9\u03bf\u03c2.\nPausanias. l. 5. p. 4l6.\n\n[420]\n\n  Tum primum subiere domos; domus antra fuere.\n                  Ovid. Metamorph. l. 1. v. 121.\n\n[421] Strabo. l. 8. p. 564.\n\nIt is mentioned by Thucydides: \u0395\u03c2 \u03c4\u03bf\u03bd \u039a\u03b1\u03b9\u03b1\u03b4\u03b1\u03bd, \u1f41\u03c5\u03c0\u03b5\u03c1 \u03c4\u03bf\u03c5\u03c2 \u03ba\u03b1\u03ba\u03bf\u03c5\u03c1\u03b3\u03bf\u03c5\u03c2\n\u03b5\u03bc\u03b2\u03b1\u03bb\u03bb\u03b5\u03b9\u03bd \u03b5\u03b9\u03c9\u03b8\u03b5\u03b9\u03c3\u03b1\u03bd (\u1f41\u03b9 \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b9\u03bf\u03b9.) l. 1. c. 134.\n\nIt is expressed \u039a\u03b5\u03b1\u03b4\u03b1\u03c2 by Pausanias; who says that it was the place, down\nwhich they threw Aristomenes, the Messenian hero. l. 4. p. 324.\n\n[422] Strabo. Ibidem.\n\n[423]\n\n  Huic monstro Vulcanus erat pater: illius atros\n  Ore vomens ignes, magna se mole ferebat. Virgil. \u00c6n. l. 8. v. 193.\n\n[424] Strabo. l. 8. p. 564.\n\n[425] Iliad. l. 1. v. 266.\n\n[426] Iliad. \u0392. v. 581.\n\nOdyss. \u0394. v. 1. \u1f49\u03b9\u03b4' \u03b9\u03be\u03bf\u03bd \u039a\u039f\u0399\u039b\u0397\u039d \u039b\u03b1\u03ba\u03b5\u03b4\u03b1\u03b9\u03bc\u03bf\u03bd\u03b1 \u039a\u0397\u03a4\u03a9\u0395\u03a3\u03a3\u0391\u039d.\n\n[427] Strabo says as much: \u1f49\u03b9\u03b4\u03b5, \u1f41\u03c4\u03b9 \u1f41\u03b9 \u03b1\u03c0\u03bf \u03c4\u03c9\u03bd \u03c3\u03b5\u03b9\u03c3\u03bc\u03c9\u03bd \u03c1\u03c9\u03c7\u03bc\u03bf\u03c2 \u039a\u03b1\u03b9\u03b5\u03c4\u03bf\u03b9\n\u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b1\u03b9. l. 8. p. 564.\n\n[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.\n\n[429] Strabo. l. 5. p. 356.\n\n[430] \u039a\u03b1\u03c4\u03b1\u03b4\u03b5 \u03c6\u03bf\u03c1\u03bc\u03b9\u03b1\u03c2 \u03c4\u03b7\u03c2 \u0399\u03c4\u03b1\u03bb\u03b9\u03b1\u03c2 \u0391\u03b9\u03b7\u03c4\u03b7\u03bd \u03c4\u03bf\u03bd \u03bd\u03c5\u03bd \u039a\u03b1\u03b9\u03b7\u03c4\u03b7\u03bd \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd.\nl. 4. p. 259.\n\nVirgil, to give an air of truth to his narration, makes Caieta the nurse of\n\u00c6neas.\n\nAccording to Strabo it was sometimes expressed Cai Atta; and gave name to\nthe bay below.--\u039a\u03b1\u03b9 \u03c4\u03bf\u03bd \u03bc\u03b5\u03c4\u03b1\u03be\u03c5 \u03ba\u03bf\u03bb\u03c0\u03bf\u03bd \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03b9 \u039a\u03b1\u03b9\u03b1\u03c4\u03c4\u03b1\u03bd \u03c9\u03bd\u03bf\u03bc\u03b1\u03c3\u03b1\u03bd. l. 5. p.\n3?6.\n\n[431] Scholia Eustathij in Dionysij \u03c0\u03b5\u03c1\u03b9\u03b7\u03b3\u03b7\u03c3\u03b9\u03bd. v. 239. and Steph.\nByzantinus. \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c2.\n\n[432] \u03a7\u03b1\u03c3\u03bc\u03b1 \u03b4\u03b5 \u03b3\u03b5\u03bd\u03bd\u03b7\u03b8\u03b5\u03bd--\u03b5\u03b4\u03b5\u03be\u03b1\u03c4\u03bf \u03c4\u03bf\u03bd \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03bd--\u03b5\u03b9\u03c4\u03b1 \u03b5\u03be\u03b5\u1fe4\u1fe5\u03b7\u03be\u03b5\u03bd \u03b5\u03b9\u03c2 \u03c4\u03b7\u03bd\n\u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03b9\u03b1\u03bd \u03ba\u03b1\u03c4\u03b1 \u039b\u03b1\u03c1\u03c5\u03bc\u03bd\u03b1\u03bd \u03c4\u03b7\u03c2 \u039b\u03bf\u03ba\u03c1\u03b9\u03b4\u03bf\u03c2 \u03c4\u03b7\u03bd \u03b1\u03bd\u03c9--\u039a\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03b4' \u1f41 \u03c4\u03bf\u03c0\u03bf\u03c2 \u0391\u03b3\u03ba\u03bf\u03b7\n\u03ba\u03c4\u03bb. Strabo. l. 9. p. 623.\n\nIt is called Anchia by Pliny. N. H. l. 4. c. 7. As, both the opening and\nthe stream, which formed the lake, was called Anchoe; it signified either\nfons spelunc\u00e6, or spelunca fontis, according as it was adapted.\n\n[433] 1 Corinthians, c. 15. v.47, 48.\n\n[434] Cluverii Germani\u00e6 Antiq. l. 1. c. 13. p. 91.\n\n[435] Beyeri Additamenta to Selden de Diis Syris. p. 291.\n\nAchor near Jericho. Joshua, c. 15. v. 7.\n\n[436] Ptolem. lib. 5. c. 18. p. 164.\n\n[437] Plato in Cratylo. p. 410.\n\n[438] See Kircher's Prodromus Copticus. p. 180 and p. 297.\n\n[439] Ibidem, and Jameson's Specilegia. c. 9. \u00a7 4.\n\n[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.\n\nPior Monachus \u00c6gyptiacus. Socratis Hist. Eccles. p. 238.\n\nPiammon. Sozomen. H. E. p. 259.\n\nPiambo, or P'ambo. Socratis Eccles. H. p. 268.\n\nIt was sometimes expressed Po, as in Poemon Abbas, in Evagtius.\n\nIn Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.\n\nBaal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis,\ncontracted.\n\n[441] Gennad. Vit\u00e6 illustrium virorum. l. 7. Pachomius, a supposed worker\nof many miracles.\n\n[442] Antonius Diogenes in Photius. cod. 166.\n\n[443] Plutarch. Isis et Osiris. v. 1. p. 355.\n\nPaamyles is an assemblage of common titles. Am-El-Ees, with the prefix.\nHence the Greeks formed Melissa, a sacred name as of Ham El-Ait, they\nformed Melitta, the name of a foreign Deity, more known in Ionia than in\nHellas.\n\n[444] Plutarch: Qu\u00e6stiones Gr\u00e6c\u00e6. v. p. 296.\n\n[445] Pausanias. l. 1. p. 83. Amphilucus was a title of the Sun.\n\n[446] Pausanias. l. 1. p. 4. in like manner, \u03c4\u03b1\u03c6\u03bf\u03b9 \u03c4\u03c9\u03bd \u0399\u03c6\u03b9\u03bc\u03b5\u03b4\u03b5\u03b9\u03b1\u03c2 \u03ba\u03b1\u03b9\n\u0391\u03bb\u03c9\u03b5\u03c9\u03c2 \u03c0\u03b1\u03b9\u03b4\u03c9\u03bd\u00b7 Pausanias. l. 9. p. 754.\n\n[447] Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p.\n406.\n\nA twofold reason may be given for their having this character; as will be\nshewn hereafter.\n\n[448] Pausanias. l. 10. p. 896. Many instances of this sort are to be found\nin this writer.\n\n[449] Herodotus. l. 2. c. 143.\n\n[450] See Reland, Dissertatio Copt. p. 108.\n\nJablonsky Prolegomena in Pantheon \u00c6gyptiacum. p. 38. Also Wesselinge. Notes\non Herod. l. 2. c. 143.\n\n[451] This was certainly the meaning; for Plato, speaking of the Grecians\nin opposition to other nations, styled \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9, makes use of the very\nexpression: \u03a0\u03bf\u03bb\u03bb\u03b7 \u03bc\u03b5\u03bd \u1f21 \u1f19\u03bb\u03bb\u03b1\u03c2, \u03b5\u03c6\u03b7, \u03c9 \u039a\u03b5\u03b2\u03b7\u03c2, \u03b5\u03bd \u1fc3 \u03b5\u03bd\u03b5\u03b9\u03c3\u03b9 \u03c0\u03bf\u03c5 \u03b1\u03b3\u03b1\u03b8\u03bf\u03b9 \u03b1\u03bd\u03b4\u03c1\u03b5\u03c2,\n\u03c0\u03bf\u03bb\u03bb\u03b1 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03c4\u03b1 \u03c4\u03c9\u03bd \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03c9\u03bd \u03b3\u03b5\u03bd\u03b7. In Ph\u00e6done. p. 96.\n\n[452] Kircher. Prodromus Copticus. p. 300 and p. 293.\n\n[453] Kircher. Prod. p. 293.\n\n[454] Sanchoniathon apud Euseb. Pr\u00e6p. Evan. l. 1. c. 10. p. 37.\n\n[455] Damascius: Vita Isodori, apud Photium. Cod. ccxlii.\n\n[456] Jablonsky; Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.\n\n[457] Ausonius. Epigram. 30.\n\nKircher says, that Pi in the Coptic is a prefix, by which a noun is known\nto be masculine, and of the singular number: and that Pa is a pronoun\npossessive. Paromi is Vir meus. It may be so in the Coptic: but in antient\ntimes Pi, Pa, Phi, were only variations of the same article: and were\nindifferently put before all names: of which I have given many instances.\nSee Prodromus. Copt. p. 303.\n\n[458] Virgil. \u00c6neid. l. 7. v. 679.\n\n[459] Cicero de Divinatione. l. 2.\n\n[460] See also v. 28, 29, 31, and 32.\n\n[461] Gruter. Inscript. lxxvi. n. 6.\n\n[462] Ibid. lxxvi. n. 7.\n\n  BONO DEO\n  PUERO POSPORO.\n        Gruter. Inscrip. p. lxxxviii. n. 13\n\n[463] Lucretius. l. 4. v. 1020.\n\n[464] Propertius alludes to the same circumstance:\n\n  Nam quid Pr\u00e6nestis dubias, O Cynthia, _sortes_?\n    Quid petis \u00c6\u00e6i m\u0153nia Telegoni? l. 2. eleg. 32. v. 3.\n\nWhat in the book of Hester is styled Purim, the seventy render, c. 9. v.\n29. \u03c6\u03c1\u03bf\u03c5\u03c1\u03b1\u03b9. The days of Purim were styled \u03c6\u03c1\u03bf\u03c5\u03c1\u03b1\u03b9--\u03a4\u1fc3 \u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u1ff3 \u03b1\u03c5\u03c4\u03c9\u03bd\n\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b1\u03b9 \u03c6\u03c1\u03bf\u03c5\u03c1\u03b1\u03b9. so in c. 10. The additamenta Gr\u00e6ca mention--\u03c4\u03b7\u03bd\n\u03c0\u03c1\u03bf\u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03b7\u03bd \u03b5\u03c0\u03b9\u03c3\u03c4\u03bf\u03bb\u03b7\u03bd \u03c4\u03c9\u03bd \u03c6\u03c1\u03bf\u03c5\u03c1\u03b1\u03b9, instead of \u03c6\u03bf\u03c5\u03c1\u03b1\u03b9 and \u03a0\u03bf\u03c5\u03c1\u03b1\u03b9: from P'Ur\nand Ph'Ur, ignis.\n\n[465] Herodotus. l. 2. c. 4. and l. 2. c. 52.\n\n\u0395\u03c0\u03b5\u03b9\u03c4\u03b1 \u03b4\u03b5 \u03a7\u03c1\u03bf\u03bd\u03bf\u03c5 \u03a0\u03bf\u03bb\u03bb\u03bf\u03c5 \u03b4\u03b9\u03b5\u03bb\u03b8\u03bf\u03bd\u03c4\u03bf\u03c2 \u03b5\u03c0\u03c5\u03b8\u03bf\u03bd\u03c4\u03bf (\u1f41\u03b9 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2) \u03b5\u03ba \u03c4\u03b7\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03bf\u03c5\n\u03b1\u03c0\u03b9\u03ba\u03bf\u03bc\u03b5\u03bd\u03b1 \u03c4\u03b1 \u03bf\u03c5\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u0398\u03b5\u03c9\u03bd.\n\n[466] So \u03b4\u03b1\u03b9\u03bc\u03c9\u03bd from \u03b4\u03b1\u03b7\u03bc\u03c9\u03bd; \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd from \u1f21 \u1f41\u03bc\u03bf\u03c5 \u03c0\u03bf\u03bb\u03b7\u03c3\u03b9\u03c2\u00b7 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c2 quasi\n\u03b4\u03b9\u03b4\u03bf\u03c5\u03bd\u03c5\u03c3\u03bf\u03c2 from \u03b4\u03b9\u03b4\u03bf\u03b9 and \u03bf\u03b9\u03bd\u03bf\u03c2, and \u03bf\u03b9\u03bd\u03bf\u03c2 from \u03bf\u03b9\u03b5\u03c3\u03b8\u03b1\u03b9. \u039a\u03c1\u03bf\u03bd\u03bf\u03c2, quasi\n\u03c7\u03c1\u03bf\u03bd\u03bf\u03c5 \u03ba\u03bf\u03c1\u03bf\u03c2. \u03a4\u03b7\u03b8\u03c5\u03bd, \u03c4\u03bf \u03b7\u03b8\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03bd--with many more. Plato in Cratylo.\n\n\u00c6gyptus \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf \u03b1\u03b9\u03b3\u03b1\u03c2 \u03c0\u03b9\u03b1\u03b9\u03bd\u03b5\u03b9\u03bd. Eustath. in Odyss. l. 4. p. 1499.\n\n[467] Poseidon, \u03c0\u03bf\u03b9\u03bf\u03c5\u03bd\u03c4\u03b1 \u03b5\u03b9\u03b4\u03b7\u03bd. Tisiphone, \u03a4\u03bf\u03c5\u03c4\u03c9\u03bd \u03c6\u03c9\u03bd\u03b7, Athene quasi\n\u03b1\u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03c2. Hecate from \u1f11\u03ba\u03b1\u03c4\u03bf\u03bd centum. Saturnus, quasi sacer, \u03bd\u03bf\u03c5\u03c2. See\nHeraclides Ponticus, and Fulgentii-Mythologia.\n\nSee the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P. 189.\n\n\u039c\u03bf\u03c5\u03c3\u03b1\u03b9\u00b7 quasi \u1f41\u03bc\u03bf\u03c5 \u03bf\u03c5\u03c3\u03b1\u03b9. Plutarch de Fraterno Amore. v. 2. P. 480. \u0394\u03b9'\n\u03b5\u03c5\u03bd\u03bf\u03b9\u03b1\u03bd \u03ba\u03b1\u03b9 \u03a6\u03b9\u03bb\u03b1\u03b4\u03b5\u03bb\u03c6\u03b9\u03b1\u03bd.\n\n\u03a0\u03b1\u03c3\u03b9\u03c6\u03b1\u03b7, \u03b4\u03b9\u03b1 \u03c4\u03bf \u03c0\u03b1\u03c3\u03b9 \u03c6\u03b1\u03b9\u03bd\u03b5\u03b9\u03bd \u03c4\u03b1 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1. Plutarch. Agis and Cleomenes. v.\n2. p. 799.\n\n[468] Eustathius on Dionysius: \u03c0\u03b5\u03c1\u03b9\u03b7\u03b3\u03b7\u03c3\u03b9\u03c2.\n\nUt Josephus recte observat, Gr\u00e6cis scriptoribus id in more est, ut\nperegrina, et barbara nomina, quantum licet, ad Gr\u00e6cam formam emolliant:\nsic illis Ar Moabitarum est \u0391\u03c1\u03b5\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2; Botsra, \u0392\u03c5\u03c1\u03c3\u03b1; Akis, \u0391\u03b3\u03c7\u03bf\u03c5\u03c2;\nAstarte, \u0391\u03c3\u03c4\u03c1\u03bf\u03b1\u03c1\u03c7\u03b7; torrens Kison, \u03a7\u03b5\u03b9\u03bc\u03b1\u1fe4\u1fe5\u03bf\u03c2 \u03c4\u03c9\u03bd \u039a\u03b9\u03c3\u03c3\u03c9\u03bd; torrens Kedron,\n\u03a7\u03b5\u03b9\u03bc\u03b1\u1fe4\u1fe5\u03bf\u03c2 \u03c4\u03c9\u03bd \u039a\u03b5\u03b4\u03c1\u03c9\u03bd; et talia \u1f61\u03c3\u03b5\u03b9 \u03ba\u03bf\u03bd\u03b9\u03c2. Bochart. Geog. Sacra. l. 2. c.\n15. p. 111.\n\nWe are much indebted to the learned father Theophilus of Antioch: he had\ngreat knowledge; yet could not help giving way to this epidemical weakness.\nHe mentions Noah as the same as Deucalion, which name was given him from\ncalling people to righteousness: he used to say, \u03b4\u03b5\u03c5\u03c4\u03b5 \u03ba\u03b1\u03bb\u03b5\u03b9 \u1f51\u03bc\u03b1\u03c2 \u1f41 \u03b8\u03b5\u03bf\u03c2;\nand from hence, it seems, he was called Deucalion. Ad Antol. l. 3.\n\n[469] Plato in Cratylo. p. 409.\n\n[470] Suidas, Stephanus, Etymolog. Eustathius, &c.\n\nSo Coptus in Egypt, from \u03ba\u03bf\u03c0\u03c4\u03b5\u03b9\u03bd.\n\n[471] See Callimachus. vol. 2. Spanheim's not. in Hymn. in Del. v. 87. p.\n438.\n\n[472] Cumberland's Origines. p. 165. so he derives Goshen in the land of\nEgypt from a shower of rain. See Sanchon. p. 364.\n\n[473] Hyde de Religione veterum Persarum. c. 2. p. 75.\n\n[474] Genesis. c. 22. v. 20.\n\n[475] Universal History, vol. 1. b. 1. p. 286. notes.\n\n[476] Bochart. Geograph. Sacra. l. 1. c. 18. p. 443.\n\nSandford de descensu Christi. l. 1. \u00a7. 21.\n\nSee Gale's Court of the Gentiles, vol. 1. b. 2. c. 6. p. 68.\n\n[477] Huetius. Demonst. p. 138.\n\n[478] Hebr\u00e6a, Chald\u00e6a, &c. nomina virorum, mulierum, populorum--Antverpi\u00e6,\n1565, Plantin.\n\n[479] Pliny. l. 3. c. 8.\n\n\u00c6tna, qu\u00e6 Cyclopas olim tulit. Mela. l. 2. c. 7.\n\n[480] Bochart. Geog. Sacra. l. 1. c. 30. p. 560.\n\n[481] Ibidem. p. 565, 566.\n\n[482] Ibidem. p. 565, 566.\n\n[483] Bochart. Geog. Sacra. l. 1. p. 406.\n\n[484] Ibidem.\n\n[485] P. 412.\n\n[486] P. 415.\n\n[487] P. 388.\n\n[488] P. 381.\n\n[489] P. 435.\n\n[490] P. 414.\n\n[491] Bochart. Geog. Sacra. l. 1. p. 381.\n\n[492] P. 385.\n\n[493] P. 408. or from Mazor, angusti\u00e6.\n\n[494] Ibidem. p. 258.\n\n[495] Simonis Onomasticon.\n\n[496] Michaelis Spicilegium Geographi\u00e6 Hebr\u00e6or. Exter\u00e6. p. 158.\n\n[497] Gale's Court of the Gentiles. vol. 1. b. 2. p. 66.\n\n[498] Genesis. c. 4. v. 22.\n\n[499] Philo apud Eusebium. Pr\u00e6p. Evan. l. 1. c. 10.\n\n[500] Bochart. Geograph. Sacra. l. 2. c. 2. p. 706.\n\n[501] Marcellinus. l. 22. c. 15. He was also called Elo\u00fcs. \u0395\u03bb\u03c9\u03bf\u03c2, \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2\n\u03c0\u03b1\u03c1\u03b1 \u0394\u03c9\u03c1\u03b9\u03b5\u03c5\u03c3\u03b9\u03bd. Hesych. The Latine title of Mulciber was a compound of\nMelech Aber, Rex, Parens lucis.\n\n[502] \u03a4\u03b9\u03bc\u1fb3\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03c0\u03b1\u03c1\u03b1 \u039b\u03b1\u03bc\u03c8\u03b1\u03ba\u03b7\u03bd\u03bf\u03b9\u03c2 \u1f41 \u03a0\u03c1\u03b9\u03b1\u03c0\u03bf\u03c2, \u1f41 \u03b1\u03c5\u03c4\u03bf\u03c2 \u03c9\u03bd \u03c4\u1ff3 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u1ff3.\nAthen\u00e6us. l. 1. p. 30.\n\n[503] \u03a4\u03bf \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1 \u03a0\u03c1\u03b9\u03b7\u03c0\u03bf\u03c5, \u03c4\u03bf\u03c5 \u03ba\u03b1\u03b9 \u03a9\u03c1\u03bf\u03c5 \u03c0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2. Suidas.\n\n[504] Numbers. c. 25. v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.\n\nKircher derives Priapus from \u05e4\u05e2\u05d5\u05e8 \u05e4\u05d4, Pehorpeh, os nuditatis.\n\n[505] Phurnutus de natur\u00e2 Deorum. c. 17. p. 205.\n\n[506] Orphic Hymn 5. to Protogonus, the same as Phanes, and Priapus. See\nverse 10.\n\n[507] Phurnutus. c. 17. p. 204.\n\n[508] \u03a0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c3\u03b9 \u03b4\u03b5 \u03a0\u03b1\u03bd \u03bc\u03b5\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03bf\u03ba\u03c4\u03c9 \u03c4\u03c9\u03bd \u03c0\u03c1\u03c9\u03c4\u03c9\u03bd\n\u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd \u0398\u03b5\u03c9\u03bd. Herodotus. l. 2. c. 145.\n\n  Alb\u00e6 Juli\u00e6 Inscriptio.\n        PRIEPO\n        PANTHEO.\n              Gruter. v. 1. p. XCV. n. 1.\n\n[509] Agathias. l. 4. p. 133.\n\n[510] See Theophilus ad Autolycum. l. 2. p. 357.\n\n[511] See Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 32. He mentions\napplying to a great number of authors, in Phenicia.\n\n[512]\n\n  \u03a0\u03bf\u03bb\u03bb\u03b7\u03bd \u03b5\u03be\u03b5\u03c1\u03b5\u03c5\u03bd\u03b7\u03c3\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2 \u1f51\u03bb\u03b7\u03bd, \u03bf\u03c5\u03c7\u03b9 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c1' \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9.\n                  Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.\n\n[513] Clemens Alexandrinus Strom. l. 1. p. 356.\n\n[514] Eusebij Pr\u00e6p. Evang. l. 10. c. 4. p. 471.\n\n  \u03a4\u03bf\u03c5 \u03c9\u03c6\u03b5\u03bb\u03b7\u03c3\u03b5 \u03a0\u03c5\u03b8\u03b1\u03b3\u03bf\u03c1\u03b1\u03bd \u03c4\u03b1 \u0391\u03b4\u03c5\u03c4\u03b1, \u03ba\u03b1\u03b9 \u1f29\u03c1\u03b1\u03ba\u03bb\u03b5\u03bf\u03c5\u03c2 \u03c3\u03c4\u03b7\u03bb\u03b1\u03b9.\n                  Theophilus ad Autol. l. 3. p. 381.\n\n[515] Plato in Tim\u00e6o. Clemens. Strom. l. 1. p. 426.\n\n  \u03a9 \u03a3\u03bf\u03bb\u03c9\u03bd, \u03a3\u03bf\u03bb\u03c9\u03bd, \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b1\u03b5\u03b9 \u03c0\u03b1\u03b9\u03b4\u03b5\u03c2--\u03ba\u03c4\u03bb.\n\n[516] Theophilus ad Autolycum. l. 3. p. 390.\n\n[517] See Eusebius. Pr\u00e6p. Evan. l. 10. c. 4. p. 469. and c. 5. p. 473. also\nClemens Alexand. Strom. l. 1. p. 361. Diodorus Siculus. l. 1. p. 62, 63.\nand p. 86, 87.\n\n[518] \u039a\u03b1\u03b8\u03bf\u03bb\u03bf\u03c5 \u03b4\u03b5 \u03c6\u03b1\u03c3\u03b9 \u03c4\u03bf\u03c5\u03c2 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b1\u03c2 \u03b5\u03be\u03b9\u03b4\u03b9\u03b1\u03b6\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03c5\u03c2\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd \u1f29\u03c1\u03c9\u03b1\u03c2 \u03c4\u03b5, \u03ba\u03b1\u03b9 \u0398\u03b5\u03bf\u03c5\u03c2. l. 1. p. 20.\n\nSee here a long account of the mythology of Egypt being transported to\nGreece; and there adopted by the Helladians as their own, and strangely\nsophisticated.\n\n[519] \u1f19\u03ba\u03b1\u03c4\u03b1\u03b9\u03bf\u03c2 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u1f41 \u039c\u03b9\u03bb\u03b7\u03c3\u03b9\u03bf\u03c2 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03b7\u03c2 \u03a0\u03b5\u03bb\u03bf\u03c0\u03bf\u03bd\u03bd\u03b7\u03c3\u03bf\u03c5 \u03c6\u03b7\u03c3\u03b9\u03bd, \u1f41\u03c4\u03b9 \u03c0\u03c1\u03bf \u03c4\u03c9\u03bd\n\u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u1ff3\u03ba\u03b7\u03c3\u03b1\u03bd \u03b1\u03c5\u03c4\u03b7\u03bd \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9\u00b7 \u03c3\u03c7\u03b5\u03b4\u03bf\u03bd \u03b4\u03b5 \u03c4\u03b9 \u03ba\u03b1\u03b9 \u1f21 \u03c3\u03c5\u03bc\u03c0\u03b1\u03c3\u03b1 \u1f19\u03bb\u03bb\u03b1\u03c2 \u03ba\u03b1\u03c4\u03bf\u03b9\u03ba\u03b9\u03b1\n\u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03c9\u03bd \u1f51\u03c0\u03b7\u03c1\u03be\u03b5 \u03c4\u03bf \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03bd. Strabo. l. 7. p. 321.\n\n[520] \u039f\u03b4\u03b5 \u03bc\u03b5\u03c4\u03b1\u03be\u03c5 \u03c7\u03c1\u03bf\u03bd\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1\u03bb\u03b5\u03bb\u03b5\u03b9\u03c0\u03c4\u03b1\u03b9, \u03b5\u03bd \u1fa1 \u03bc\u03b7\u03b4\u03b5\u03bd \u03b5\u03be\u03b1\u03b9\u03c1\u03b5\u03c4\u03bf\u03bd \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9\u03bd\n\u1f31\u03c3\u03c4\u03bf\u03c1\u03b7\u03c4\u03b1\u03b9. Theopompus in Tricareno.\n\n[521] How uncertain they were in their notions may be seen from what\nfollows: Alii Cadmum, alii Danaum, quidam Cecropem Atheniensem, vel Linum\nThebanum, et temporibus Trojanis Palamedem Argivum, memorant sedecim\nliterarum formas, mox alios, et pr\u00e6cipue Simonidem c\u00e6teras invenisse.\nLilius Gyraldus de Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.\n\n\u03a4\u03bf\u03c4\u03b5 \u1f41 \u03a0\u03b1\u03bb\u03b1\u03bc\u03b7\u03b4\u03b7\u03c2 \u1f11\u03c5\u03c1\u03b5 \u03c4\u03b1 \u03b9\u03c2 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b1 \u03c4\u03bf\u03c5 \u03b1\u03bb\u03c6\u03b1\u03b2\u03b7\u03c4\u03bf\u03c5, \u03b1, \u03b2, \u03b3, \u03b4, \u03b5, \u03b9, \u03ba, \u03bb,\n\u03bc, \u03bd, \u03bf, \u03c0, \u03c1, \u03c2, \u03c4, \u03c5\u00b7 \u03c0\u03c1\u03bf\u03c3\u03b5\u03b8\u03b7\u03ba\u03b5 \u03b4\u03b5 \u039a\u03b1\u03b4\u03bc\u03bf\u03c2 \u1f41 \u039c\u03b9\u03bb\u03b7\u03c3\u03b9\u03bf\u03c2 \u1f11\u03c4\u03b5\u03c1\u03b1 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b1 \u03c4\u03c1\u03b9\u03b1,\n\u03b8, \u03c6, \u03c7--\u03c0\u03c1\u03bf\u03c2 \u03c4\u03b1\u03c5\u03c4\u03b1 \u03a3\u03b9\u03bc\u03c9\u03bd\u03b9\u03b4\u03b7\u03c2 \u1f41 \u039a\u03b5\u03b9\u03bf\u03c2 \u03c0\u03c1\u03bf\u03c3\u03b5\u03b8\u03b7\u03ba\u03b5 \u03b4\u03c5\u03bf, \u03b7 \u03ba\u03b1\u03b9 \u03c9. \u0395\u03c0\u03b9\u03c7\u03b1\u03c1\u03bc\u03bf\u03c2 \u03b4\u03b5\n\u1f41 \u03a3\u03c5\u03c1\u03b1\u03ba\u03bf\u03c5\u03c3\u03b9\u03bf\u03c2 \u03c4\u03c1\u03b9\u03b1, \u03b6, \u03be, \u03c8\u00b7 \u1f41\u03c5\u03c4\u03c9\u03c2 \u03b5\u03c0\u03bb\u03b7\u03c1\u03c9\u03b8\u03b7\u03c3\u03b1\u03bd \u03c4\u03b1 \u03ba\u03b4 \u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u03b9\u03b1. Eusebii\nChron. p. 33. l. 13.\n\n[522] \u039f\u03c5 \u03b3\u03b1\u03c1 \u03bc\u03bf\u03bd\u03bf\u03bd \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03b9\u03c2 \u03b1\u03bb\u03bb\u03bf\u03b9\u03c2 \u0395\u03bb\u03bb\u03b7\u03c3\u03b9\u03bd \u03b7\u03bc\u03b5\u03bb\u03b7\u03b8\u03b5 \u03c4\u03b1 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03b7\u03c2 \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b7\u03b9,\n\u03b1\u03bb\u03bb' \u03bf\u03c5\u03b4\u03b5 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03b9\u03c2 \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9\u03c2, \u1f41\u03c5\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c7\u03b8\u03bf\u03bd\u03b1\u03c2 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03c0\u03b1\u03b9\u03b4\u03b5\u03b9\u03b1\u03c2\n\u03b5\u03c0\u03b9\u03bc\u03b5\u03bb\u03b5\u03b9\u03c2, \u03bf\u03c5\u03b4\u03b5\u03bd \u03c4\u03bf\u03b9\u03bf\u03c5\u03c4\u03bf\u03bd \u1f11\u03c5\u03c1\u03b9\u03c3\u03ba\u03b5\u03c4\u03b1\u03b9 \u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd. Josephus contra Apion. l.\n1. p. 439. Their historians were but little before the war with the\nPersians: doctrina vero _temporum_ adhuc longe recentior--hinc tenebr\u00e6\nsuperioribus s\u00e6culis, hinc fabul\u00e6. Marsham. Chron. Canon. p. 14.\n\n[523] The Arundel Marbles are a work of this sort, and contain an account\nof 1318 years. They begin from Cecrops, and come down to the 160th\nOlympiad. So that this work was undertaken very late, after the Archonship\nof Diognetus.\n\n[524] See Diodorus above. p. 19, 20.\n\n[525] --\u03a4\u03b9\u03c2 \u03bf\u03c5 \u03c0\u03b1\u03c1' \u03b1\u03c5\u03c4\u03c9\u03bd \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u03b5\u03c9\u03bd \u03bc\u03b1\u03b8\u03bf\u03b9 \u1fe5\u03b1\u03b4\u03b9\u03c9\u03c2, \u1f41\u03c4\u03b9 \u03bc\u03b7\u03b4\u03b5\u03bd \u03b2\u03b5\u03b2\u03b1\u03b9\u03c9\u03c2\n\u03b5\u03b9\u03b4\u03bf\u03c4\u03b5\u03c2 \u03c3\u03c5\u03bd\u03b5\u03b3\u03c1\u03b1\u03c6\u03bf\u03bd, \u03b1\u03bb\u03bb' \u1f61\u03c2 \u1f11\u03ba\u03b1\u03c3\u03c4\u03bf\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd \u03c0\u03c1\u03b1\u03b3\u03bc\u03b1\u03c4\u03c9\u03bd \u03b5\u03b9\u03ba\u03b1\u03b6\u03bf\u03b9\u03bd\u03c4\u03bf\u00b7 \u03c0\u03bb\u03b5\u03b9\u03bf\u03bd\n\u03b3\u03bf\u03c5\u03bd \u03b4\u03b9\u03b1 \u03c4\u03c9\u03bd \u03b2\u03b9\u03b2\u03bb\u03b9\u03c9\u03bd \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03c5\u03c2 \u03b5\u03bb\u03b5\u03b3\u03c7\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03b5\u03bd\u03b1\u03bd\u03c4\u03b9\u03c9\u03c4\u03b1\u03c4\u03b1 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd\n\u03bb\u03b5\u03b3\u03b5\u03b9\u03bd \u03bf\u03c5\u03ba \u03bf\u03ba\u03bd\u03bf\u03c5\u03c3\u03b9--\u03ba\u03c4\u03bb\u00b7 Josephus contra Apion. vol. 2. l. 1. c. 3. p. 439.\n\n\u1f49\u03bc\u03bf\u03b9\u03c9\u03c2 \u03b4\u03b5 \u03c4\u03bf\u03c5\u03c4\u1ff3 (\u0395\u03c6\u03bf\u03c1\u1ff3) \u039a\u03b1\u03bb\u03bb\u03b9\u03c3\u03b8\u03b5\u03bd\u03b7\u03c2 \u03ba\u03b1\u03b9 \u0398\u03b5\u03bf\u03c0\u03bf\u03bc\u03c0\u03bf\u03c2 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u1f21\u03bb\u03b9\u03ba\u03b9\u03b1\u03bd\n\u03b3\u03b5\u03b3\u03bf\u03bd\u03bf\u03c4\u03b5\u03c2 \u03b1\u03c0\u03b5\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd \u03c4\u03c9\u03bd \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9\u03bd \u03bc\u03c5\u03b8\u03c9\u03bd\u00b7 \u1f21\u03bc\u03b5\u03b9\u03c2 \u03b4\u03b5 \u03c4\u03b7\u03bd \u03b5\u03bd\u03b1\u03bd\u03c4\u03b9\u03b1\u03bd \u03c4\u03bf\u03c5\u03c4\u03bf\u03b9\u03c2 \u03ba\u03c1\u03b9\u03c3\u03b9\u03bd\n\u03b5\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u03b5\u03ba \u03c4\u03b7\u03c2 \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b7\u03c2 \u03c0\u03bf\u03bd\u03bf\u03bd \u1f51\u03c0\u03bf\u03c3\u03c4\u03b1\u03bd\u03c4\u03b5\u03c2, \u03c4\u03b7\u03bd \u03c0\u03b1\u03c3\u03b1\u03bd \u03b5\u03c0\u03b9\u03bc\u03b5\u03bb\u03b5\u03b9\u03b1\u03bd\n\u03b5\u03c0\u03bf\u03b7\u03c3\u03b1\u03bc\u03b5\u03b8\u03b1 \u03c4\u03b7\u03c2 \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1\u03c2. Diod. l. 4. p. 209.\n\n[526] Plutarch de Audiendis Poetis.\n\nSee Strabo's Apology for Fable. l. 1. p. 35, 36.\n\n[527] \u03a0\u03bb\u03b7\u03bd \u03b3\u03b5 \u03b4\u03b5 \u1f41\u03c4\u03b9 \u03bf\u03c5\u03ba \u03b1\u03ba\u03c1\u03b9\u03b2\u03b7 \u03b5\u03be\u03b7\u03c4\u03b1\u03c3\u03c4\u03b7\u03bd \u03c7\u03c1\u03b7 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c4\u03c9\u03bd \u1f51\u03c0\u03b5\u03c1 \u03c4\u03bf\u03c5 \u0398\u03b5\u03b9\u03bf\u03c5 \u03b5\u03ba\n\u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c5 \u03bc\u03b5\u03bc\u03c5\u03b8\u03b5\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd. Arrian. Expedit. Alexandri. l. 5.\n\nHerodotus puts these remarkable words into the mouth of Darius--\u0395\u03bd\u03b8\u03b1 \u03b3\u03b1\u03c1 \u03c4\u03b9\n\u03b4\u03b5\u03b9 \u03c8\u03b5\u03c5\u03b4\u03bf\u03c2 \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03b1\u03b9, \u03bb\u03b5\u03b3\u03b5\u03c3\u03b8\u03c9\u00b7 \u03c4\u03bf\u03c5 \u03b3\u03b1\u03c1 \u03b1\u03c5\u03c4\u03bf\u03c5 \u03b3\u03bb\u03b9\u03c7\u03bf\u03bc\u03b5\u03b8\u03b1, \u1f41\u03b9 \u03c4\u03b5 \u03c8\u03b5\u03c5\u03b4\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9,\n\u03ba\u03b1\u03b9 \u1f41\u03b9 \u03c4\u1fc3 \u03b1\u03bb\u03b7\u03b8\u03b7\u03b9\u03b7 \u03b4\u03b9\u03b1\u03c7\u03c1\u03b5\u03c9\u03bc\u03b5\u03bd\u03bf\u03b9. l. 3. c. 72. We may be assured that these\nwere the author's own sentiments, though attributed to another person:\nhence we must not wonder if his veracity be sometimes called in question;\nadd to this, that he was often through ignorance mistaken: \u03a0\u03bf\u03bb\u03bb\u03b1 \u03c4\u03bf\u03bd\n\u1f29\u03c1\u03bf\u03b4\u03bf\u03c4\u03bf\u03bd \u03b5\u03bb\u03b5\u03b3\u03c7\u03b5\u03b9 (\u039c\u03b1\u03bd\u03b5\u03b8\u03c9\u03bd) \u03c4\u03c9\u03bd \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03b1\u03ba\u03c9\u03bd \u1f51\u03c0' \u03b1\u03b3\u03bd\u03bf\u03b9\u03b1\u03c2 \u03b5\u03c8\u03b5\u03c5\u03c3\u03bc\u03b5\u03bd\u03bf\u03bd. Josephus\ncont. Ap. l. 1. c. 14. p. 444.\n\n[528] \u03a4\u03b1\u03c1\u03c3\u03bf\u03c2 \u03b5\u03c0\u03b9\u03c3\u03b7\u03bc\u03bf\u03c4\u03b1\u03c4\u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u039a\u03b9\u03bb\u03b9\u03ba\u03b9\u03b1\u03c2--\u03b5\u03c3\u03c4\u03b9 \u03b4' \u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03c2 \u0391\u03c1\u03b3\u03b5\u03b9\u03c9\u03bd. Steph.\nByzantinus, and Strabo. l. 16. p. 1089.\n\n[529] \u03a9\u03bd\u03bf\u03bc\u03b1\u03c3\u03c4\u03b1\u03b9 \u03b4' \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u03c0\u03b7\u03bb\u03bf\u03c5. Strabo. l. 17. p. 1155.\n\nAccording to Marcellinus, it was built by Peleus of Thessaly. l. 22. c. 16.\np. 264.\n\n[530] Diodorus. l. 5. p. 328.\n\n[531] Diodorus. l. 5. p. 328. built by Actis.\n\n[532] Apollodorus. l. 2. p. 62. Clemens. l. 1. Strom. p. 383. from\nAristippus.\n\n[533] See Josephus contra Apion. l. 1. c. 3. p. 439.\n\n[534] \u1f49\u03b9 \u03b3\u03b1\u03c1 \u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u03bb\u03bf\u03b3\u03bf\u03b9 \u03c0\u03bf\u03bb\u03bb\u03bf\u03b9 \u03ba\u03b1\u03b9 \u03b3\u03b5\u03bb\u03bf\u03b9\u03bf\u03b9, \u1f61\u03c2 \u03b5\u03bc\u03bf\u03b9 \u03c6\u03b1\u03b9\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9. Apud\nJamblichum--See notes. p. 295.\n\n[535] \u03a0\u03bf\u03bb\u03c5\u03bd \u03b1\u03c5\u03c4\u03bf\u03b9 \u03b5\u03c0\u03b7\u03b3\u03bf\u03bd \u03c4\u03c5\u03c6\u03bf\u03bd, \u1f61\u03c2 \u03bc\u03b7 \u1fe5\u03b1\u03b4\u03b9\u03c9\u03c2 \u03c4\u03b9\u03bd\u03b1 \u03c3\u03c5\u03bd\u03bf\u03c1\u1fb3\u03bd \u03c4\u03b1 \u03ba\u03b1\u03c4' \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03bd\n\u03b3\u03b5\u03bd\u03bf\u03bc\u03b5\u03bd\u03b1. He therefore did not apply to Grecian learning--\u039f\u03c5 \u03c4\u03b7\u03bd \u03c0\u03b1\u03c1'\n\u1f19\u03bb\u03bb\u03b7\u03c3\u03b9, \u03b4\u03b9\u03b1\u03c6\u03c9\u03bd\u03bf\u03c2 \u03b3\u03b1\u03c1 \u03b1\u03c5\u03c4\u03b7 \u03ba\u03b1\u03b9 \u03c6\u03b9\u03bb\u03bf\u03bd\u03b5\u03b9\u03ba\u03bf\u03c4\u03b5\u03c1\u03bf\u03bd \u1f51\u03c0' \u03b5\u03bd\u03b9\u03c9\u03bd \u03bc\u03b1\u03bb\u03bb\u03bf\u03bd, \u03b7 \u03c0\u03c1\u03bf\u03c2\n\u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03bd \u03c3\u03c5\u03bd\u03c4\u03b5\u03b8\u03b5\u03b9\u03c3\u03b1. Philo apud Euseb. P. E. l. 1. c. ix. p. 32.\n\nSee the same writer of their love of allegory. p. 32.\n\n[536] \u03a0\u03bb\u03b1\u03c4\u03c9\u03bd \u03bf\u03c5\u03ba \u03b1\u03c1\u03bd\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03b1 \u03ba\u03b1\u03bb\u03bb\u03b9\u03c3\u03c4\u03b1 \u03b5\u03b9\u03c2 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03b9\u03b1\u03bd \u03c0\u03b1\u03c1\u03b1 \u03c4\u03c9\u03bd \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03c9\u03bd\n\u03b5\u03bc\u03c0\u03bf\u03c1\u03b5\u03c5\u03b5\u03c3\u03b8\u03b1\u03b9. Clemens Alexand. Strom. l. 1. p. 355.\n\n--\u039a\u03bb\u03b5\u03c0\u03c4\u03b1\u03c2 \u03c4\u03b7\u03c2 \u03b2\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03c5 \u03c6\u03b9\u03bb\u03bf\u03c3\u03bf\u03c6\u03b9\u03b1\u03c2 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b1\u03c2. Clemens Alexand. Strom. l. 2. p.\n428.\n\nClemens accuses the Grecians continually for their ignorance and vanity:\nyet Clemens is said to have been an Athenian, though he lived at\nAlexandria. He sacrificed all prejudices to the truth, as far as he could\nobtain it.\n\n[537] \u03a6\u03c5\u03c3\u03b5\u03b9 \u03b3\u03b1\u03c1 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b5\u03b9\u03c3\u03b9 \u03bd\u03b5\u03bf\u03c4\u03c1\u03bf\u03c0\u03bf\u03b9, \u03ba\u03b1\u03b9 \u03b1\u03c4\u03c4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03b1\u03c7\u03b7,\n\u03bf\u03c5\u03b4\u03b5\u03bd \u03b5\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 \u1f11\u03c1\u03bc\u03b1 \u03b5\u03bd \u1f11\u03b1\u03c5\u03c4\u03bf\u03b9\u03c2, \u03bf\u03c5\u03b4' \u03bf\u03c0\u03b5\u03c1 \u03b4\u03b5\u03be\u03c9\u03bd\u03c4\u03b1\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03b9\u03bd\u03c9\u03bd\n\u03b4\u03b9\u03b1\u03c6\u03c5\u03bb\u03b1\u03c4\u03c4\u03bf\u03bd\u03c4\u03b5\u03c2\u00b7 \u03b1\u03bb\u03bb\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03bf \u03bf\u03be\u03b5\u03c9\u03c2 \u03b1\u03c6\u03b5\u03bd\u03c4\u03b5\u03c2 \u03c0\u03b1\u03bd\u03c4\u03b1 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd \u03b1\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd\n\u1f11\u03c5\u03c1\u03b5\u03c3\u03b9\u03bb\u03bf\u03b3\u03b9\u03b1\u03bd \u03bc\u03b5\u03c4\u03b1\u03c0\u03bb\u03b1\u03c4\u03c4\u03bf\u03c5\u03c3\u03b9. \u0392\u03b1\u03c1\u03b2\u03b1\u03c1\u03bf\u03b9 \u03b4\u03b5 \u03bc\u03bf\u03bd\u03b9\u03bc\u03bf\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03b7\u03b8\u03b5\u03c3\u03b9\u03bd \u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c2\n\u03bb\u03bf\u03b3\u03bf\u03b9\u03c2 \u03b2\u03b5\u03b2\u03b1\u03b9\u03c9\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b5\u03bc\u03bc\u03b5\u03bd\u03bf\u03c5\u03c3\u03b9. Jamblichus. sect. 7. c. 5. p. 155.\n\n[538] \u0394\u03bf\u03be\u03b7\u03c2 \u03b3\u03b1\u03c1 \u03ba\u03b5\u03bd\u03b7\u03c2 \u03ba\u03b1\u03b9 \u03bc\u03b1\u03c4\u03b1\u03b9\u03bf\u03c5 \u03c0\u03b1\u03bd\u03c4\u03b5\u03c2 \u1f41\u03c5\u03c4\u03bf\u03b9 \u03b5\u03c1\u03b1\u03c3\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2, \u03bf\u03c5\u03c4\u03b5 \u03b1\u03c5\u03c4\u03bf\u03b9 \u03c4\u03bf\n\u03b1\u03bb\u03b7\u03b8\u03b5\u03c2 \u03b5\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd, \u03bf\u03c5\u03c4\u03b5 \u03bc\u03b5\u03bd \u03b1\u03bb\u03bb\u03bf\u03c5\u03c2 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03bd \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03bd \u03c0\u03c1\u03bf\u03b5\u03c4\u03c1\u03b5\u03c8\u03b1\u03bd\u03c4\u03bf. Theophilus\nad Autol. l. 3. p. 382.\n\n[539] \u03a0\u03b1\u03c1' \u1f21\u03bc\u03b9\u03bd \u03b4\u03b5 \u03c4\u03b7\u03c2 \u03ba\u03b5\u03bd\u03bf\u03b4\u03bf\u03be\u03b9\u03b1\u03c2 \u1f41 \u1f31\u03bc\u03b5\u03c1\u03bf\u03c2 \u03bf\u03c5\u03ba \u03b5\u03c3\u03c4\u03b9\u00b7 \u03b4\u03bf\u03b3\u03bc\u03b1\u03c4\u03c9\u03bd \u03b4\u03b5 \u03c0\u03bf\u03b9\u03ba\u03b9\u03bb\u03b9\u03b1\u03b9\u03c2\n\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1\u03c7\u03c1\u03c9\u03bc\u03b5\u03b8\u03b1. Tatianus contra Gr\u00e6cos, p. 269.\n\n[540] \u03a4\u03bf\u03c5\u03c2 \u03bc\u03b5\u03bd \u03a3\u03b1\u03ba\u03b1\u03c2, \u03c4\u03bf\u03c5\u03c2 \u03b4\u03b5 \u039c\u03b1\u03c3\u03c3\u03b1\u03b3\u03b5\u03c4\u03b1\u03c2 \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd, \u03bf\u03c5\u03ba \u03b5\u03c7\u03bf\u03bd\u03c4\u03b5\u03c2 \u03b1\u03ba\u03c1\u03b9\u03b2\u03c9\u03c2\n\u03bb\u03b5\u03b3\u03b5\u03b9\u03bd \u03c0\u03b5\u03c1\u03b9 \u03b1\u03c5\u03c4\u03c9\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd, \u03ba\u03b1\u03b9\u03c0\u03b5\u03c1 \u03c0\u03c1\u03bf\u03c2 \u039c\u03b1\u03c3\u03c3\u03b1\u03b3\u03b5\u03c4\u03b1\u03c2 \u03c4\u03bf\u03bd \u039a\u03c5\u03c1\u03bf\u03c5 \u03c0\u03bf\u03bb\u03b5\u03bc\u03bf\u03bd\n\u1f31\u03c3\u03c4\u03bf\u03c1\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2\u00b7 \u03b1\u03bb\u03bb\u03b1 \u03bf\u03c5\u03c4\u03b5 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b7\u03ba\u03c1\u03b9\u03b2\u03c9\u03c4\u03bf \u03c0\u03c1\u03bf\u03c2 \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd,\n\u03bf\u03c5\u03c4\u03b5 \u03c4\u03b1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1 \u03c4\u03c9\u03bd \u03a0\u03b5\u03c1\u03c3\u03c9\u03bd, \u03bf\u03c5\u03c4\u03b5 \u03c4\u03c9\u03bd \u039c\u03b7\u03b4\u03b9\u03ba\u03c9\u03bd, \u03b7 \u03a3\u03c5\u03c1\u03b9\u03b1\u03ba\u03c9\u03bd, \u03b5\u03c2 \u03c0\u03b9\u03c3\u03c4\u03b9\u03bd\n\u03b1\u03c6\u03b9\u03ba\u03bd\u03b5\u03b9\u03c4\u03bf \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7\u03bd \u03b4\u03b9\u03b1 \u03c4\u03b7\u03bd \u03c4\u03c9\u03bd \u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c6\u03b5\u03c9\u03bd \u1f01\u03c0\u03bb\u03bf\u03c4\u03b7\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03c6\u03b9\u03bb\u03bf\u03bc\u03c5\u03b8\u03b9\u03b1\u03bd.\n\u1f49\u03c1\u03c9\u03bd\u03c4\u03b5\u03c2 \u03b3\u03b1\u03c1 \u03c4\u03bf\u03c5\u03c2 \u03c6\u03b1\u03bd\u03b5\u03c1\u03c9\u03c2 \u03bc\u03c5\u03b8\u03bf\u03b3\u03c1\u03b1\u03c6\u03bf\u03c5\u03c2 \u03b5\u03c5\u03b4\u03bf\u03ba\u03b9\u03bc\u03bf\u03c5\u03bd\u03c4\u03b1\u03c2, \u03c9\u03b7\u03b8\u03b7\u03c3\u03b1\u03bd \u03ba\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2\n\u03c0\u03b1\u03c1\u03b5\u03be\u03b5\u03c3\u03b8\u03b1\u03b9 \u03c4\u03b7\u03bd \u03b3\u03c1\u03b1\u03c6\u03b7\u03bd \u1f21\u03b4\u03b5\u03b9\u03b1\u03bd, \u03b5\u03b1\u03bd \u03b5\u03bd \u1f31\u03c3\u03c4\u03bf\u03c1\u03b9\u03b1\u03c2 \u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03b9 \u03bb\u03b5\u03b3\u03c9\u03c3\u03b9\u03bd, \u1f01 \u03bc\u03b7\u03b4\u03b5\u03c0\u03bf\u03c4\u03b5\n\u03b5\u03b9\u03b4\u03bf\u03bd, \u03bc\u03b7\u03c4\u03b5 \u03b7\u03ba\u03bf\u03c5\u03c3\u03b1\u03bd, \u03b7 \u03bf\u03c5 \u03c0\u03b1\u03c1\u03b1 \u03b3\u03b5 \u03b5\u03b9\u03b4\u03bf\u03c4\u03c9\u03bd \u03c3\u03ba\u03bf\u03c0\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2\u00b7 \u03b4\u03b9 \u03b1\u03c5\u03c4\u03bf \u03b4\u03b5 \u03bc\u03bf\u03bd\u03bf\u03bd\n\u03c4\u03bf\u03c5\u03c4\u03b1, \u1f41\u03c4\u03b9 \u03b1\u03ba\u03c1\u03bf\u03b1\u03c3\u03b9\u03bd \u1f21\u03b4\u03b5\u03b9\u03b1\u03bd \u03b5\u03c7\u03b5\u03b9, \u03ba\u03b1\u03b9 \u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03c4\u03b7\u03bd. \u03a1\u03b1\u03b4\u03b9\u03c9\u03c2 \u03b4' \u03b1\u03bd \u03c4\u03b9\u03c2 \u1f29\u03c3\u03b9\u03bf\u03b4\u1ff3 \u03ba\u03b1\u03b9\n\u1f49\u03bc\u03b7\u03c1\u1ff3 \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03c3\u03b5\u03b9\u03b5\u03bd \u1f29\u03c1\u03c9\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c2 \u03c4\u03c1\u03b1\u03b3\u03b9\u03ba\u03bf\u03b9\u03c2 \u03a0\u03bf\u03b9\u03b7\u03c4\u03b1\u03b9\u03c2, \u03b7 \u039a\u03c4\u03b7\u03c3\u03b9\u1fb3 \u03c4\u03b5 \u03ba\u03b1\u03b9\n\u1f29\u03c1\u03bf\u03b4\u03bf\u03c4\u1ff3, \u03ba\u03b1\u03b9 \u1f19\u03bb\u03bb\u03b1\u03bd\u03b9\u03ba\u1ff3, \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03bf\u03b9\u03c2 \u03c4\u03bf\u03b9\u03bf\u03c5\u03c4\u03bf\u03b9\u03c2. \u039f\u03c5\u03b4\u03b5 \u03c4\u03bf\u03b9\u03c2 \u03c0\u03b5\u03c1\u03b9 \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03bf\u03c5 \u03b4\u03b5\n\u03c3\u03c5\u03b3\u03b3\u03c1\u03b1\u03c8\u03b1\u03c3\u03b9\u03bd \u1fe5\u03b1\u03b4\u03b9\u03bf\u03bd \u03c0\u03b9\u03c3\u03c4\u03b5\u03c5\u03b5\u03b9\u03bd \u03c4\u03bf\u03b9\u03c2 \u03c0\u03bf\u03bb\u03bb\u03bf\u03b9\u03c2\u00b7 \u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 \u1f41\u03c5\u03c4\u03c9 \u1fe5\u03b1\u03b4\u03b9\u03bf\u03c5\u03c1\u03b3\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b9\u03b1 \u03c4\u03b5\n\u03c4\u03b7\u03bd \u03b4\u03bf\u03be\u03b1\u03bd \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03bf\u03c5, \u03ba\u03b1\u03b9 \u03b4\u03b9\u03b1 \u03c4\u03bf \u03c4\u03b7\u03bd \u03c3\u03c4\u03c1\u03b1\u03c4\u03b5\u03b9\u03b1\u03bd \u03c0\u03c1\u03bf\u03c2 \u03c4\u03b1\u03c2 \u03b5\u03c3\u03c7\u03b1\u03c4\u03b9\u03b1\u03c2 \u03b3\u03b5\u03b3\u03bf\u03bd\u03b5\u03bd\u03b1\u03b9\n\u03c4\u03b7\u03c2 \u0391\u03c3\u03b9\u03b1\u03c2 \u03c0\u03bf\u03c1\u03c1\u03c9 \u03b1\u03c6' \u1f21\u03bc\u03c9\u03bd\u00b7 \u03c4\u03bf \u03b4\u03b7 \u03c0\u03bf\u03c1\u03c1\u03c9 \u03b4\u03c5\u03c3\u03b5\u03bb\u03b5\u03b3\u03ba\u03c4\u03bf\u03bd. Strabo. l. 11. p. 774.\n\nGr\u00e6cis Historicis plerumque poetic\u00e6 similem esse licentiam. Quinctilianus.\nl. 11. c. 11.\n\n          --quicquid Gr\u00e6cia mendax\n  Audet in Histori\u00e2. Juvenal.\n\nStrabo of the antient Grecian historians: \u0394\u03b5\u03b9 \u03b4\u03b5 \u03c4\u03c9\u03bd \u03c0\u03b1\u03bb\u03b1\u03b9\u03c9\u03bd \u1f31\u03c3\u03c4\u03bf\u03c1\u03b9\u03c9\u03bd\n\u03b1\u03ba\u03bf\u03c5\u03b5\u03b9\u03bd \u1f41\u03c5\u03c4\u03c9\u03c2, \u1f61\u03c2 \u03bc\u03b7 \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd \u03c3\u03c6\u03bf\u03b4\u03c1\u03b1. \u1f41\u03b9 \u03b3\u03b1\u03c1 \u03bd\u03b5\u03c9\u03c4\u03b5\u03c1\u03bf\u03b9 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2\n\u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03c5\u03c3\u03b9 \u03ba\u03b1\u03b9 \u03c4' \u03b1\u03bd\u03b1\u03bd\u03c4\u03b9\u03b1 \u03bb\u03b5\u03b3\u03b5\u03b9\u03bd. l. 8. p. 545.\n\n\u03a0\u03b1\u03bd\u03c4\u03b5\u03c2 \u03bc\u03b5\u03bd \u03b3\u03b1\u03c1 \u1f41\u03b9 \u03c0\u03b5\u03c1\u03b9 \u0391\u03bb\u03b5\u03be\u03b1\u03bd\u03b4\u03c1\u03bf\u03bd \u03c4\u03bf \u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03c4\u03bf\u03bd \u03b1\u03bd\u03c4\u03b9 \u03c4' \u03b1\u03bb\u03b7\u03b8\u03bf\u03c5\u03c2 \u03b1\u03c0\u03bf\u03b4\u03b5\u03c7\u03bf\u03bd\u03c4\u03b1\u03b9\n\u03bc\u03b1\u03bb\u03bb\u03bf\u03bd. Strabo. l. 15. p. 1022.\n\n[541] --\u0391\u03bb\u03bb\u03b1 \u1f11\u03ba\u03b1\u03c3\u03c4\u03bf\u03c2 \u1f11\u03ba\u03b1\u03c3\u03c4\u1ff3 \u03c4' \u03b1\u03bd\u03b1\u03bd\u03c4\u03b9\u03b1 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03b9\u03c2\u00b7 \u1f41\u03c0\u03bf\u03c5 \u03b4\u03b5 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd\n\u1f41\u03c1\u03b1\u03c3\u03b8\u03b5\u03bd\u03c4\u03c9\u03bd \u1f41\u03c5\u03c4\u03c9 \u03b4\u03b9\u03b1\u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03b1\u03b9, \u03c4\u03b9 \u03b4\u03b5\u03b9 \u03bd\u03bf\u03bc\u03b9\u03b6\u03b5\u03b9\u03bd \u03c0\u03b5\u03c1\u03b9 \u03c4\u03c9\u03bd \u03b5\u03be \u03b1\u03ba\u03bf\u03b7\u03c2. Strabo. l.\n15. p. 1006.\n\nSee also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of Herodotus\nand other writers--\u1f19\u03ba\u03bf\u03c5\u03c3\u03b9\u03c9\u03c2 \u03c0\u03c1\u03bf\u03ba\u03c1\u03b9\u03bd\u03b1\u03bd\u03c4\u03b5\u03c2 \u03c4\u03b7\u03c2 \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03c2 \u03c4\u03bf \u03c0\u03b1\u03c1\u03b1\u03b4\u03bf\u03be\u03bf\u03bb\u03bf\u03b3\u03b5\u03b9\u03bd.\n\n[542] \u039f\u03c5 \u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03c4\u03bf\u03bd \u03b4' \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03bf\u03c5 \u1f49\u03bc\u03b7\u03c1\u03bf\u03b9\u00b7 \u03ba\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03bf\u03c5\u03c2 \u03b5\u03c4\u03b9 \u03bd\u03b5\u03c9\u03c4\u03b5\u03c1\u03bf\u03c5\u03c2\n\u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03c5 \u03c0\u03bf\u03bb\u03bb\u03b1 \u03b1\u03b3\u03bd\u03bf\u03b5\u03b9\u03bd, \u03ba\u03b1\u03b9 \u03c4\u03b5\u03c1\u03b1\u03c4\u03bf\u03bb\u03bf\u03b3\u03b5\u03b9\u03bd. Strabo. l. 7. p. 458.\n\n[543] \u03a6\u03b7\u03bc\u03b9 \u03bf\u03c5\u03bd \u039f\u03c1\u03c6\u03b5\u03b1 \u03ba\u03b1\u03b9 \u1f49\u03bc\u03b7\u03c1\u03bf\u03bd \u03ba\u03b1\u03b9 \u1f29\u03c3\u03b9\u03bf\u03b4\u03bf\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c4\u03bf\u03c5\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03ba\u03b1\u03b9 \u03b3\u03b5\u03bd\u03bd\u03b7\n\u03b4\u03bf\u03bd\u03c4\u03b1\u03c2 \u03c4\u03bf\u03b9\u03c2 \u1f51\u03c0' \u03b1\u03c5\u03c4\u03c9\u03bd \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2 \u03b8\u03b5\u03bf\u03b9\u03c2\u00b7 \u03bc\u03b1\u03c1\u03c4\u03c5\u03c1\u03b5\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u1f29\u03c1\u03bf\u03b4\u03bf\u03c4\u03bf\u03c2--\u1f29\u03c3\u03b9\u03bf\u03b4\u03bf\u03bd\n\u03b3\u03b1\u03c1 \u03ba\u03b1\u03b9 \u1f49\u03bc\u03b7\u03c1\u03bf\u03bd \u1f21\u03bb\u03b9\u03ba\u03b9\u03b7\u03bd \u03c4\u03b5\u03c4\u03c1\u03b1\u03ba\u03bf\u03c3\u03b9\u03bf\u03b9\u03c2 \u03b5\u03c4\u03b5\u03c3\u03b9 \u03b4\u03bf\u03ba\u03b5\u03c9 \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03bf\u03c5\u03c2 \u03b5\u03bc\u03bf\u03c5 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9,\n\u03ba\u03b1\u03b9 \u03bf\u03c5 \u03c0\u03bb\u03b5\u03b9\u03bf\u03c3\u03b9. \u1f49\u03c5\u03c4\u03bf\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03c3\u03b9\u03bd, \u1f41\u03b9 \u03c0\u03bf\u03b9\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2 \u03b8\u03b5\u03bf\u03b3\u03bf\u03bd\u03b9\u03b1\u03bd \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9, \u03ba\u03b1\u03b9 \u03c4\u03bf\u03b9\u03c3\u03b9\n\u03b8\u03b5\u03bf\u03b9\u03c3\u03b9 \u03c4\u03b1\u03c2 \u03b5\u03c0\u03c9\u03bd\u03c5\u03bc\u03b9\u03b1\u03c2 \u03b4\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03b9\u03bc\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03b5\u03c7\u03bd\u03b1\u03c2 \u03b4\u03b9\u03b5\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b9 \u03b5\u03b9\u03b4\u03b5\u03b1\n\u03b1\u03c5\u03c4\u03c9\u03bd \u03c3\u03b7\u03bc\u03b1\u03b9\u03bd\u03bf\u03bd\u03c4\u03b5\u03c2\u00b7 \u1f01\u03b9 \u03b4\u03b5 \u03b5\u03b9\u03ba\u03bf\u03bd\u03b5\u03c2 \u03bc\u03b5\u03c7\u03c1\u03b9 \u03bc\u03b7\u03c0\u03c9 \u03c0\u03bb\u03b1\u03c3\u03c4\u03b9\u03ba\u03b7 \u03ba\u03b1\u03b9 \u03b3\u03c1\u03b1\u03c6\u03b9\u03ba\u03b7, \u03ba\u03b1\u03b9\n\u03b1\u03bd\u03b4\u03c1\u03b9\u03b1\u03bd\u03c4\u03bf\u03c0\u03bf\u03b9\u03b7\u03c4\u03b9\u03ba\u03b7 \u03b7\u03c3\u03b1\u03bd, \u03bf\u03c5\u03b4\u03b5 \u03b5\u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03bd\u03c4\u03bf. Athenagor\u00e6 Legatio. p. 292. See\nHerodotus. l. 2. c. 53.\n\n[544] Pausanias. l. 10. p. 809. Clemens mentions \u0391\u03b3\u03c5\u03b9\u03b5\u03b1 \u03b8\u03c5\u03c1\u03c9\u03c1\u03bf\u03c2 \u03c4\u1ff3 \u1f19\u03c1\u03bc\u03b7.\nCohort. p. 44.\n\n\u039f\u03c3\u03b1 \u03bc\u03b5\u03bd \u03b1\u03b4\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u03bd \u03c4\u1ff3 \u03a0\u03c1\u03c5\u03c4\u03b1\u03bd\u03b5\u03b9\u1ff3, \u03c6\u03c9\u03bd\u03b7 \u03bc\u03b5\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u1f21 \u0394\u03c9\u03c1\u03b9\u03ba\u03b7. Pausanias.\nl. 5. p. 416.\n\n[545] Pausanias. l. 10. p. 828. of Pha\u00ebnnis and the Sibyls.\n\n[546] Pausanias. l. 10. p. 809. of Ph\u00e6mono\u00eb and antient hymns.\n\n[547] Pausanias. l. 10. p. 809, 810. \u03a9\u03bb\u03b7\u03bd.\n\n[548] Jamblichus de Mysteriis. Sect. vii. c. 5. p. 156.\n\nIn like manner in Samothracia, the ancient Orphic language was obsolete,\nyet they retained it in their temple rites: \u0395\u03c3\u03c7\u03b7\u03ba\u03b1\u03c3\u03b9 \u03b4\u03b7 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1\u03bd \u1f31\u03b4\u03b9\u03b1\u03bd\n\u03b4\u03b9\u03b1\u03bb\u03b5\u03ba\u03c4\u03bf\u03bd \u1f41\u03b9 \u0391\u03c5\u03c4\u03bf\u03c7\u03b8\u03bf\u03bd\u03b5\u03c2 (\u03b5\u03bd \u03a3\u03b1\u03bc\u03bf\u03b8\u03c1\u03b1\u03ba\u1fc3) \u1f21\u03c2 \u03c0\u03bf\u03bb\u03bb\u03b1 \u03b5\u03bd \u03c4\u03b1\u03b9\u03c2 \u03b8\u03c5\u03c3\u03b9\u03b1\u03b9\u03c2 \u03bc\u03b5\u03c7\u03c1\u03b9 \u03c4\u03bf\u03c5\n\u03bd\u03c5\u03bd \u03c4\u03b7\u03c1\u03b7\u03c4\u03b1\u03b9. Diodorus. l. 5. p. 322.\n\n[549] Jamblichus de Myster. sect. 7. c. 5. See notes. p. 295.\n\n[550] Clemens Alexandrinus Strom. l. 5. p. 676.\n\nSuch was Arist\u00e6us Proconneisius: \u0391\u03bd\u03b7\u03c1 \u03b3\u03bf\u03b7\u03c2 \u03b5\u03b9 \u03c4\u03b9\u03c2 \u03b1\u03bb\u03bb\u03bf\u03c2. Strabo. l. 13.\n\n[551] Thus it is said in Eusebius from some antient accounts, that\nTelegonus reigned in Egypt, who was the son of Orus the shepherd; and\nseventh from Inachus: and that he married Io. Upon which Scaliger asks: Si\nSeptimus ab Inacho, quomodo Io Inachi filia nupsit ei? How could Io be\nmarried to him when she was to him in degree of ascent, as far off as his\ngrandmother's great grandmother; that is six removes above him. See\nScaliger on Euseb. ad Num. cccclxxxi.\n\n[552] \u03a0\u03b1\u03c1' \u03bf\u03b9\u03c2 \u03b3\u03b1\u03c1 \u03b1\u03c3\u03c5\u03bd\u03b1\u03c1\u03c4\u03b7\u03c4\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f21 \u03c4\u03c9\u03bd \u03a7\u03c1\u03bf\u03bd\u03c9\u03bd \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b7, \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03c5\u03c4\u03bf\u03b9\u03c2\n\u03bf\u03c5\u03b4\u03b5 \u03c4\u03b1 \u03c4\u03b7\u03c2 \u1f31\u03c3\u03c4\u03bf\u03c1\u03b9\u03b1\u03c2 \u03b1\u03bb\u03b7\u03b8\u03b5\u03c5\u03b5\u03b9\u03bd \u03b4\u03c5\u03bd\u03b1\u03c4\u03bf\u03bd\u00b7 \u03c4\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03bf \u03b1\u03b9\u03c4\u03b9\u03bf\u03bd \u03c4\u03b7\u03c2 \u03b5\u03bd \u03c4\u1ff3 \u03b3\u03c1\u03b1\u03c6\u03b5\u03b9\u03bd\n\u03c0\u03bb\u03b1\u03bd\u03b7\u03c2, \u03b5\u03b9 \u03bc\u03b7 \u03c4\u03bf \u03c3\u03c5\u03bd\u03b1\u03c0\u03c4\u03b5\u03b9\u03bd \u03c4\u03b1 \u03bc\u03b7 \u03b1\u03bb\u03b7\u03b8\u03b7. Tatianus. p. 269.\n\n[553] \u039d\u03c5\u03bd \u03bc\u03b7\u03bd \u03bf\u03c8\u03b5 \u03c0\u03bf\u03c4\u03b5 \u03b5\u03b9\u03c2 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b1\u03c2 \u1f21 \u03c4\u03c9\u03bd \u03bb\u03bf\u03b3\u03c9\u03bd \u03c0\u03b1\u03c1\u03b7\u03bb\u03b8\u03b5 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03b9\u03b1 \u03c4\u03bf \u03ba\u03b1\u03b9\n\u03b3\u03c1\u03b1\u03c6\u03b7. Clemens Alexand. Strom. l. 1. p. 364.\n\n[554] \u1f49\u03b9 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03b7\u03bd \u03b1\u03c5\u03c4\u03c9\u03bd \u03c4\u03b7\u03bd \u03c7\u03c1\u03b7\u03c3\u03b9\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9 \u03b8\u03b5\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2, \u03c0\u03b1\u03c1\u03b1 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03c9\u03bd\n\u03ba\u03b1\u03b9 \u039a\u03b1\u03b4\u03bc\u03bf\u03c5 \u03c3\u03b5\u03bc\u03bd\u03c5\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u03bc\u03b1\u03b8\u03b5\u03b9\u03bd. \u039f\u03c5 \u03bc\u03b5\u03bd \u03bf\u03c5\u03b4' \u03b5\u03c0' \u03b5\u03ba\u03b5\u03b9\u03bd\u03bf\u03c5 \u03c4\u03bf\u03c5 \u03c7\u03c1\u03bf\u03bd\u03bf\u03c5 \u03b4\u03c5\u03bd\u03b1\u03b9\u03c4\u03bf\n\u03c4\u03b9\u03c2 \u03b1\u03bd \u03b4\u03b5\u03b9\u03be\u03b1\u03b9 \u03c3\u03c9\u03b6\u03bf\u03bc\u03b5\u03bd\u03b7\u03bd \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b7\u03bd \u03b5\u03bd \u1f31\u03b5\u03c1\u03bf\u03b9\u03c2, \u03bf\u03c5\u03c4' \u03b5\u03bd \u03b4\u03b7\u03bc\u03bf\u03c3\u03b9\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b1\u03b8\u03b7\u03bc\u03b1\u03c3\u03b9.\nJoseph. cont. Apion. l. 1.\n\n[555] \u03a4\u03c9\u03bd \u03b4\u03b5 \u03c4\u03b7\u03c2 \u03b1\u03bb\u03b7\u03b8\u03b5\u03b9\u03b1\u03c2 \u1f31\u03c3\u03c4\u03bf\u03c1\u03b9\u03c9\u03bd \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03bf\u03c5 \u03bc\u03b5\u03bc\u03bd\u03b7\u03bd\u03c4\u03b1\u03b9\u00b7 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u03bc\u03b5\u03bd \u03b4\u03b9\u03b1 \u03c4\u03bf\n\u03bd\u03b5\u03c9\u03c3\u03c4\u03b9 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03c4\u03c9\u03bd \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03c9\u03bd \u03c4\u03b7\u03c2 \u03b5\u03bc\u03c0\u03b5\u03b9\u03c1\u03b9\u03b1\u03c2 \u03bc\u03b5\u03c4\u03bf\u03c7\u03bf\u03c5\u03c2 \u03b3\u03b5\u03b3\u03b5\u03bd\u03b7\u03c3\u03b8\u03b1\u03b9 \u03ba\u03b1\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd\n\u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03bf\u03c5\u03c3\u03b9, \u03c6\u03b1\u03c3\u03ba\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03b1 \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b1 \u1f11\u03c5\u03c1\u03b7\u03c3\u03b8\u03b1\u03b9, \u03bf\u03b9 \u03bc\u03b5\u03bd \u03b1\u03c0\u03bf \u03a7\u03b1\u03bb\u03b4\u03b1\u03b9\u03c9\u03bd, \u1f41\u03b9 \u03b4\u03b5 \u03c0\u03b1\u03c1\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd, \u03b1\u03bb\u03bb\u03bf\u03b9 \u03b4' \u03b1\u03bd \u03b1\u03c0\u03bf \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03c9\u03bd. \u03b4\u03b5\u03c5\u03c4\u03b5\u03c1\u03bf\u03bd, \u03bf\u03c4\u03b9 \u03b5\u03c0\u03c4\u03b1\u03b9\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c0\u03c4\u03b1\u03b9\u03bf\u03c5\u03c3\u03b9,\n\u03c0\u03b5\u03c1\u03b9 \u03b8\u03b5\u03bf\u03c5 \u03bc\u03b7 \u03c0\u03bf\u03b9\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03b9 \u03c4\u03b7\u03bd \u03bc\u03bd\u03b5\u03b9\u03b1\u03bd, \u03b1\u03bb\u03bb\u03b1 \u03c0\u03b5\u03c1\u03b9 \u03bc\u03b1\u03c4\u03b1\u03b9\u03c9\u03bd \u03ba\u03b1\u03b9 \u03b1\u03bd\u03c9\u03c6\u03b5\u03bb\u03c9\u03bd\n\u03c0\u03c1\u03b1\u03b3\u03bc\u03b1\u03c4\u03c9\u03bd. Theoph. ad Autol. l. 3. p. 400.\n\nPlutarch assures us, that Homer was not known to the Athenians till the\ntime of Hipparchus, about the 63d Olympiad, yet some writers make him\nthree, some four, some five hundred years before that \u00e6ra. It is scarce\npossible that he should have been so unknown to them if they had been\nacquainted with letters.\n\n[556] Eusebius. Chron. p. 24.\n\n[557] Eusebius. Chron. p. 19. Syncellus. p. 148, 152.\n\nThe kings of Sicyon were taken from Castor Rhodius.\n\n[558] \u039a\u03b1\u03b9 \u03c7\u03c1\u03b7 \u03c4\u03bf\u03bd \u03bd\u03bf\u03c5\u03bd\u03b5\u03c7\u03b7 \u03c3\u03c5\u03bd\u03b9\u03b5\u03bd\u03b1\u03b9 \u03ba\u03b1\u03c4\u03b1 \u03c0\u03b1\u03c3\u03b7\u03c2 \u03b1\u03ba\u03c1\u03b9\u03b2\u03b5\u03b9\u03b1\u03c2, \u1f41\u03c4\u03b9 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03b7\u03bd\n\u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u03c0\u03b1\u03c1\u03b1\u03b4\u03bf\u03c3\u03b9\u03bd \u03bf\u03c5\u03b4' \u1f31\u03c3\u03c4\u03bf\u03c1\u03b9\u03b1\u03c2 \u03c4\u03b9\u03c2 \u03b7\u03bd \u03c0\u03b1\u03c1' \u03b1\u03c5\u03c4\u03bf\u03b9\u03c2 \u03b1\u03bd\u03b1\u03b3\u03c1\u03b1\u03c6\u03b7\u00b7 \u039a\u03b1\u03b4\u03bc\u03bf\u03c2\n\u03b3\u03b1\u03c1--\u03bc\u03b5\u03c4\u03b1 \u03c0\u03bf\u03bb\u03bb\u03b1\u03c2 \u03b3\u03b5\u03bd\u03b5\u03b1\u03c2. \u03ba\u03bb. Tatianus Assyrius. p. 274.\n\n[559] Clemens Alexand. l. 1. p. 352. and Diogenes Laertius, from\nDic\u00e6archus, and Heraclides.\n\n[560] Strabo. l. 17. p. 1160.\n\n[561] \u00c6lian mentions, that the Bull Onuphis was worshipped at a place in\nEgypt, which he could not specify on account of its asperity. \u00c6lian de\nAnimalibus. l. 12. c. 11.\n\nEven Strabo omits some names, because they were too rough and dissonant. \u039f\u03c5\n\u03bb\u03b5\u03b3\u03c9 \u03b4\u03b5 \u03c4\u03c9\u03bd \u03b5\u03b8\u03bd\u03c9\u03bd \u03c4\u03b1 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03b1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03b1 \u03b4\u03b9\u03b1 \u03c4\u03b7\u03bd \u03b1\u03b4\u03bf\u03be\u03b9\u03b1\u03bd, \u03ba\u03b1\u03b9 \u1f01\u03bc\u03b1 \u03c4\u03b7\u03bd \u03b1\u03c4\u03bf\u03c0\u03b9\u03b1\u03bd\n\u03c4\u03b7\u03c2 \u03b5\u03ba\u03c6\u03bf\u03c1\u03b1\u03c2 \u03b1\u03c5\u03c4\u03c9\u03bd. l. 12. p. 1123.\n\n[562] \u039c\u03b5\u03c4\u03b1 \u03c4\u03b1\u03c5\u03c4\u03b1 \u03c0\u03bb\u03b1\u03bd\u03b7\u03bd \u1f19\u03bb\u03bb\u03b7\u03c3\u03b9 \u03b1\u03b9\u03c4\u03b9\u03b1\u03c4\u03b1\u03b9 (\u1f41 \u03a6\u03b9\u03bb\u03c9\u03bd) \u03bb\u03b5\u03b3\u03c9\u03bd, \u03bf\u03c5 \u03b3\u03b1\u03c1 \u03bc\u03b1\u03c4\u03b1\u03b9\u03c9\u03c2\n\u03b1\u03c5\u03c4\u03b1 \u03c0\u03bf\u03bb\u03bb\u03b1\u03ba\u03c9\u03c2 \u03b4\u03b9\u03b5\u03c3\u03c4\u03b5\u03b9\u03bb\u03b1\u03bc\u03b5\u03b8\u03b1, \u03b1\u03bb\u03bb\u03b1 \u03c0\u03c1\u03bf\u03c2 \u03c4\u03b1\u03c2 \u03b1\u03c5\u03b8\u03b9\u03c2 \u03c0\u03b1\u03c1\u03b5\u03ba\u03b4\u03bf\u03c7\u03b1\u03c2 \u03c4\u03c9\u03bd \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2\n\u03c0\u03c1\u03b1\u03b3\u03bc\u03b1\u03c3\u03b9\u03bd \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03c9\u03bd\u00b7 \u1f01\u03c0\u03b5\u03c1 \u1f41\u03b9 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2 \u03b1\u03b3\u03bd\u03bf\u03b7\u03c3\u03b1\u03bd\u03c4\u03b5\u03c2, \u03b1\u03bb\u03bb\u03c9\u03c2 \u03b5\u03be\u03b5\u03b4\u03b5\u03be\u03b1\u03bd\u03c4\u03bf,\n\u03c0\u03bb\u03b1\u03bd\u03b7\u03b8\u03b5\u03bd\u03c4\u03b5\u03c2 \u03c4\u1fc3 \u03b1\u03bc\u03c6\u03b9\u03b2\u03bf\u03bb\u03b9\u1fb3 \u03c4\u03c9\u03bd \u03bf\u03bd\u03bf\u03bc\u03b1\u03c4\u03c9\u03bd. Philo apud Eusebium. P. E. l. 1. c.\nx. p. 34.\n\n[563] Bozrah, a citadel, they changed to \u03b2\u03c5\u03c1\u03c3\u03b1, a skin. Out of Ar, the\ncapital of Moab, they formed Areopolis, the city of the Mars. The river\nJaboc they expressed Io Bacchus. They did not know that diu in the east\nsignified an island: and therefore out of Diu-Socotra in the Red-Sea, they\nformed the island Dioscorides: and from Diu-Ador, or Adorus, they made an\nisland Diodorus. The same island Socotra they sometimes denominated the\nisland of Socrates. The place of fountains, Ai-Ain, they attributed to\nAjax, and called it \u0391\u03b9\u03b1\u03bd\u03c4\u03bf\u03c2 \u03b1\u03ba\u03c1\u03bf\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd, in the same sea. The antient\nfrontier town of Egypt, Rhinocolura, they derived from \u03c1\u03b9\u03c2, \u03c1\u03b9\u03bd\u03bf\u03c2, a nose:\nand supposed that some people's noses were here cut off. Pannonia they\nderived from the Latin pannus, cloth. So Nilus was from \u03bd\u03b7 \u03b9\u03bb\u03c5\u03c2: Gadeira\nquasi \u0393\u03b7\u03c2 \u03b4\u03b5\u03b9\u03c1\u03b1. Necus in Egypt and Ethiopia signified a king: but such\nkings they have turned to \u03bd\u03b5\u03ba\u03c5\u03b1\u03c2: and the city of Necho, or Royal City, to\n\u039d\u03b9\u03ba\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2 and \u039d\u03b5\u03ba\u03c1\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2.\n\nLysimachus in his Egyptian history changed the name of Jerusalem to\n\u0399\u03b5\u03c1\u03bf\u03c3\u03c5\u03bb\u03b1: and supposed that the city was so called because the Israelites\nin their march to Canaan used to plunder temples, and steal sacred things.\nSee Josephus contra Ap. l. 1. c. 34. p. 467.\n\n[564] I do not mean to exclude the Romans, though I have not mentioned\nthem; as the chief of the knowledge which they afford is the product of\nGreece. However, it must be confessed, that we are under great obligations\nto Pliny, Marcellinus, Arnobius, Tertullian, Lactantius, Jerome, Macrobius;\nand many others. They contain many necessary truths, wherever they may have\nobtained them.\n\n[565] Ennii Annales. l. 2.\n\n[566] Ennii Annales. l. 1.\n\n[567] Apud Ennii fragmenta.\n\n[568] Genesis. c. 10. v. 5.\n\n[569] Strabo. l. 5. p. 346.\n\n[570] Virgil. \u00c6n. l. xi. v. 785.\n\n[571] Servius upon the foregoing passage.\n\n[572] Cluver. Italia. l. 2. p. 719.\n\n[573] Livy. l. 1. c. 49. Pompeius Festus.\n\n[574] Not far from hence was a district called _Ager_ Solonus. Sol-On is a\ncompound of the two most common names given to the Sun, to whom the place\nand waters were sacred.\n\n[575] Dionysius Halicarnassensis. l. 3.\n\n[576] Herodotus. l. 1. c. 138.\n\n\u0398\u03c5\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9 \u1f51\u03b4\u03b1\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03b1\u03bd\u03b5\u03bc\u03bf\u03b9\u03c3\u03b9\u03bd (\u1f41\u03b9 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9). Herodotus. l. 1. c. 131.\n\nRidetis temporibus priscis Persas fluvium coluisse. Arnobius adversus\nGentes. l. 6. p. 196.\n\n[577] \u0391\u03bb\u03bb\u03bf\u03b9 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c5\u03c2 \u03ba\u03b1\u03b9 \u03ba\u03c1\u03b7\u03bd\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1 \u1f41\u03b9 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\n\u03c0\u03c1\u03bf\u03c4\u03b5\u03c4\u03b9\u03bc\u03b7\u03ba\u03b1\u03c3\u03b9, \u03ba\u03b1\u03b9 \u0398\u03b5\u03bf\u03c5\u03c2 \u03b1\u03bd\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03c5\u03c3\u03b9. Athanasius adversus Gentes. p. 2.\n\n\u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9 \u1f51\u03b4\u03b1\u03c4\u03b9 \u0398\u03c5\u03bf\u03c5\u03c3\u03b9\u00b7 \u03ba\u03b1\u03b9\u03c4\u03bf\u03b9 \u03bc\u03b5\u03bd \u1f01\u03c0\u03b1\u03c3\u03b9 \u03ba\u03b1\u03b9\u03bd\u03bf\u03bd \u03c4\u03bf\u03b9\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03c4\u03bf \u1f51\u03b4\u03c9\u03c1.\nLucian. Jupiter Trag\u0153d. v. 2. p. 223. Edit. Salmurii.\n\n[578] Julius Firmicus. p. 1.\n\n[579] Gruter. Inscript. vol. 1. p. xciv.\n\n[580] Senec\u00e6 Epist. 41.\n\n[581] Herodotus. l. 4. c. 181. The true name was probably Curene, or\nCurane.\n\n[582] Vitruvij Architect. l. 8. p. 163.\n\n[583] Pliny. l. 4. c. 4. p. 192. Ovid. Metamorph. l. 2.\n\n[584] Pausanias. l. 2. p. 117. \u0395\u03c3\u03c4\u03b9 \u03b3\u03b5 \u03b4\u03b7 \u03ba\u03b1\u03b9 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03bf\u03c2 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1 \u03c0\u03c1\u03bf\u03c2 \u03c4\u1fc3\n\u03a0\u03b5\u03b9\u03c1\u03b7\u03bd\u1fc3, \u03ba\u03b1\u03b9 \u03c0\u03b5\u03c1\u03b9\u03b2\u03bf\u03bb\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd.\n\nPirene and Virene are the same name.\n\n[585] Pur, Pir, Phur, Vir: all signify fire.\n\n[586] Diodorus Siculus. l. 5. p. 312.\n\n[587] Diodorus Siculus. l. xi. p. 17.\n\n[588] Strabo. l. 6. p. 412.\n\n[589] Stephanus says that it was near Mount Casius; but Herodotus expressly\ntells us, that it was at the distance of three days journey from it.\n\n[590] \u0391\u03c0\u03bf \u03c4\u03b1\u03c5\u03c4\u03b7\u03c2 \u03c4\u03b1 \u03b5\u03bc\u03c0\u03bf\u03c1\u03b9\u03b1 \u03c4\u03b1 \u03b5\u03c0\u03b9 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2 \u03bc\u03b5\u03c7\u03c1\u03b9 \u0399\u03b7\u03bd\u03b9\u03c3\u03bf\u03c5 \u03c0\u03bf\u03bb\u03b9\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9 \u03c4\u03bf\u03c5\n\u0391\u03c1\u03b1\u03b2\u03b9\u03ba\u03bf\u03c5. Herodotus. l. 3. c. 5.\n\n[591] \u03a4\u03bf\u03b4\u03b5 \u03bc\u03b5\u03c4\u03b1\u03be\u03c5 \u0399\u03b7\u03bd\u03b9\u03c3\u03bf\u03c5 \u03c0\u03bf\u03bb\u03b9\u03bf\u03c2, \u03ba\u03b1\u03b9 \u039a\u03b1\u03c3\u03b9\u03bf\u03c5 \u03c4\u03b5 \u03bf\u03c5\u03c1\u03b5\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03b7\u03c2 \u03a3\u03b5\u03c1\u03b2\u03c9\u03bd\u03b9\u03b4\u03bf\u03c2\n\u03bb\u03b9\u03bc\u03bd\u03b7\u03c2, \u03b5\u03bf\u03bd \u03bf\u03c5\u03ba \u03bf\u03bb\u03b9\u03b3\u03bf\u03bd \u03c7\u03c9\u03c1\u03b9\u03bf\u03bd, \u03b1\u03bb\u03bb' \u1f41\u03c3\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u03c1\u03b5\u03b9\u03c2 \u1f21\u03bc\u03b5\u03c1\u03b1\u03c2 \u1f41\u03b4\u03bf\u03bd, \u03b1\u03bd\u03c5\u03b4\u03c1\u03bf\u03bd\n\u03b5\u03c3\u03c4\u03b9 \u03b4\u03b5\u03b9\u03bd\u03bf\u03c2. Herodotus. ibidem.\n\n[592] Go-zan is the place, or temple, of the Sun. I once thought that\nGoshen, or, as it is sometimes expressed, Gozan, was the same as Cushan:\nbut I was certainly mistaken. The district of Goshen was indeed the nome of\nCushan; but the two words are not of the same purport. Goshen is the same\nas Go-shan, and Go-zan, analogous to Beth-shan, and signifies the place of\nthe Sun. Go-shen, Go-shan, Go-zan, and Gau-zan, are all variations of the\nsame name. In respect to On, there were two cities so called. The one was\nin Egypt, where Poti-phera was Priest. Genesis. c. 41. v. 45. The other\nstood in Arabia, and is mentioned by the Seventy: \u03a9\u03bd, \u1f21 \u03b5\u03c3\u03c4\u03b9\u03bd \u1f29\u03bb\u03b9\u03bf\u03c5\u03c0\u03bf\u03bb\u03b9\u03c2.\nExodus. c. 1. v. 11. This was also called Onium, and Hanes, the I\u00e4nisus of\nHerodotus.\n\n[593] Isaiah. c. 30. v. 4.\n\n[594] See Observations upon the Antient History of Egypt. p. 124. p. 137.\n\n[595] D'Anville Memoires sur l'Egypt. p. 114.\n\n[596] Travels. vol. 2. p. 107. It is by them expressed Ain el Cham, and\nappropriated to the obelisk: but the meaning is plain.\n\n[597] Bochart. Geog. Sacra. l. 1. c. 35. p. 638.\n\n[598] See page 72. notes.\n\n[599] Dissertation of the influence of opinion upon language, and of\nlanguage upon opinion. Sect. vi. p. 67. of the translation.\n\n[600] Scholia upon Apollonius. l. 2. v. 297.\n\n[601] Strabo. l. 10. p. 700.\n\n[602] Orphic Hymn. 4.\n\n[603] \u1f49\u03b9 \u0398\u03b5\u03bf\u03bb\u03bf\u03b3\u03bf\u03b9--\u03b5\u03bd\u03b9 \u03b3\u03b5 \u03c4\u1ff3 \u03a6\u03b1\u03bd\u03b7\u03c4\u03b9 \u03c4\u03b7\u03bd \u03b4\u03b7\u03bc\u03b9\u03bf\u03c5\u03c1\u03b3\u03b9\u03ba\u03b7\u03bd \u03b1\u03b9\u03c4\u03b9\u03b1\u03bd \u03b1\u03bd\u03c5\u03bc\u03bd\u03b7\u03c3\u03b1\u03bd.\nOrphic Fragment. 8. from Proclus in Tim\u00e6um.\n\n[604] \u03a3\u03c5 \u03bc\u03bf\u03b9 \u0396\u03b5\u03c5\u03c2 \u1f41 \u03a6\u03b1\u03bd\u03b1\u03b9\u03bf, \u1f21\u03ba\u03b5\u03b9\u03c2. Eurip. Rhesus. v. 355.\n\n\u03a6\u03b1\u03bd\u03b1\u03b9\u03bf\u03c2 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd \u03b5\u03bd \u03a7\u03b9\u03bf\u03b9\u03c2. Hesych.\n\n[605] Pliny. l. 2. c. 106. p. 120.\n\n[606] \u039b\u03bf\u03c5\u03c4\u03c1\u03b1 \u03c4\u03b5 \u03c0\u03b1\u03c1\u03b5\u03c7\u03b5\u03b9 \u03c4\u03bf \u03c7\u03c9\u03c1\u03b9\u03bf\u03bd \u03b8\u03b5\u03c1\u03bc\u03b1, \u03b3\u03b7\u03b8\u03b5\u03bd \u03b1\u03c5\u03c4\u03bf\u03bc\u03b1\u03c4\u03b1 \u03b1\u03bd\u03b9\u03bf\u03bd\u03c4\u03b1. Josephi\nAntiq. l. 18. c. 14.\n\n[607] Lucretius. l. 6.\n\n[608] Justin Martyr. Cohort. p. 33.\n\n[609] Mount Albanus was denominated Al-ban from its fountains and baths.\n\n[610] Strabo. l. 8. p. 545.\n\n[611] Strabo. l. 4. p. 290. Onesa signifies solis ignis, analogous to\nHanes.\n\n[612] Strabo. l. 16. p. 1072. see also l. 11. p. 779. and l. 12. p. 838.\nlikewise Plutarch in Artaxerxe.\n\n[613] Pausanias. l. 8. p. 678.\n\n[614] Horace. l. 1. sat. 5. v. 97.\n\n[615] Pliny. l. 2. c. 110. p. 123.\n\n[616] Strabo. l. 6. p. 430.\n\nThe antient Salentini worshipped the Sun under the title of Man-zan, or\nMan-zana: by which is meant Menes, Sol. Festus in V. Octobris.\n\n[617] Thucydides. l. 6. c. 2. p. 379.\n\n[618] Orphic Fragment. vi. v. 19. from Proclus. p. 366.\n\n\u039c\u03b7\u03c4\u03b9\u03c2, divine wisdom, by which the world was framed: esteemed the same as\nPhanes and Dionusus.\n\n\u0391\u03c5\u03c4\u03bf\u03c2 \u03c4\u03b5 \u1f41 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03a6\u03b1\u03bd\u03b7\u03c2, \u03ba\u03b1\u03b9 \u0397\u03c1\u03b9\u03ba\u03b5\u03c0\u03b1\u03b9\u03bf\u03c2. Ibidem. p. 373.\n\n\u039c\u03b7\u03c4\u03b9\u03c2--\u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03b5\u03c4\u03b1\u03b9, \u0392\u03bf\u03c5\u03bb\u03b7. \u03a6\u03c9\u03c2, \u0396\u03c9\u03bf\u03b4\u03bf\u03c4\u03b7\u03c1--from Orpheus: Eusebij Chronicon.\np. 4.\n\n[619] \u0399\u03c3\u03b9\u03b4\u03bf\u03c2 \u03b5\u03bd\u03c4\u03b1\u03c5\u03b8\u03b1 \u1f39\u03b5\u03c1\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1, \u03ba\u03b1\u03b9 \u03b5\u03c0\u03b9 \u03c4\u03b7\u03c2 \u03b1\u03b3\u03bf\u03c1\u03b1\u03c2 \u1f19\u03c1\u03bc\u03bf\u03c5--\u03ba\u03b1\u03b9 \u03b8\u03b5\u03c1\u03bc\u03b1\n\u03bb\u03bf\u03c5\u03c4\u03c1\u03b1. Pausan. l. 2. p. 190.\n\n[620] Pausanas. l. 4. p. 287.\n\n[621] \u1f49\u03b9\u03b4' \u1f51\u03b4\u03c9\u03c1 \u03c0\u03b9\u03bf\u03bd\u03c4\u03b5\u03c2, \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u1f41 \u03b5\u03bd \u039a\u03bf\u03bb\u03bf\u03c6\u03c9\u03bd\u03b9 \u1f39\u03b5\u03c1\u03b5\u03c5\u03c2 \u03c4\u03bf\u03c5 \u039a\u03bb\u03b1\u03c1\u03b9\u03bf\u03c5. \u1f49\u03b9\u03b4\u03b5\n\u03c3\u03c4\u03bf\u03bc\u03b9\u03bf\u03b9\u03c2 \u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03b8\u03b7\u03bc\u03b5\u03bd\u03bf\u03b9, \u1f61\u03c2 \u1f01\u03b9 \u03b5\u03bd \u0394\u03b5\u03bb\u03c6\u03bf\u03b9\u03c2 \u03b8\u03b5\u03c3\u03c0\u03b9\u03b6\u03bf\u03c5\u03c3\u03b1\u03b9. \u1f49\u03b9\u03b4' \u03b5\u03be \u1f51\u03b4\u03b1\u03c4\u03c9\u03bd\n\u03b1\u03c4\u03bc\u03b9\u03b6\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9, \u03ba\u03b1\u03b8\u03b1\u03c0\u03b5\u03c1 \u1f01\u03b9 \u03b5\u03bd \u0392\u03c1\u03b1\u03b3\u03c7\u03b9\u03b4\u03b1\u03b9\u03c2 \u03a0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b9\u03b4\u03b5\u03c2. Jamblichus de Mysterijs.\nsec. 3. c. xi. p. 72\n\n[622] \u03a4\u03bf\u03b4\u03b5 \u03b5\u03bd \u039a\u03bf\u03bb\u03bf\u03c6\u03c9\u03bd\u03b9 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u1f41\u03bc\u03bf\u03bb\u03bf\u03b3\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c0\u03b1\u03c1\u03b1 \u03c0\u03b1\u03c3\u03b9 \u03b4\u03b9\u03b1 \u1f51\u03b4\u03b1\u03c4\u03bf\u03c2\n\u03c7\u03c1\u03b7\u03bc\u03b1\u03c4\u03b9\u03b6\u03b5\u03b9\u03bd\u00b7 \u03b5\u03b9\u03bd\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03c0\u03b7\u03b3\u03b7\u03bd \u03b5\u03bd \u03bf\u03b9\u03ba\u1ff3 \u03ba\u03b1\u03c4\u03b1\u03b3\u03b5\u03b9\u1ff3, \u03ba\u03b1\u03b9 \u03b1\u03c0' \u03b1\u03c5\u03c4\u03b7\u03c2 \u03c0\u03b9\u03b5\u03b9\u03bd \u03c4\u03b7\u03bd\n\u03a0\u03c1\u03bf\u03c6\u03b7\u03c4\u03b7\u03bd. Jamblichus. ibid.\n\n[623] Pausanias. l. 8. p. 659. \u0391\u03bd\u03b5\u03bb\u03bf\u03bd\u03c4\u03bf\u03c2 \u03c4\u03bf\u03c5 \u03b5\u03bd \u039a\u03bf\u03bb\u03bf\u03c6\u03c9\u03bd\u03b9 \u03ba\u03b1\u03b9 \u0395\u03bb\u03b5\u03b3\u03b5\u03b9\u03c9\u03bd\n\u03c0\u03bf\u03b9\u03b7\u03c4\u03b1\u03b9 \u03c8\u03c5\u03c7\u03c1\u03bf\u03c4\u03b7\u03c4\u03b1 \u03b1\u03b4\u03bf\u03c5\u03c3\u03b9.\n\n[624] Callimachus: Hymn to Delos.\n\nStrabo l. 10 p.742.\n\n[625] Pliny. l. 2. c. 106. p. 122.\n\n[626] Pliny above.\n\n\u1f49\u03c4\u03b9 \u03c0\u03c5\u03c1 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03b3\u03b3\u03c5\u03c2 \u03a6\u03b1\u03c3\u03b7\u03bb\u03b9\u03b4\u03bf\u03c2 \u03b5\u03bd \u039b\u03c5\u03ba\u03b9\u1fb3 \u03b1\u03b8\u03b1\u03bd\u03b1\u03c4\u03bf\u03bd, \u03ba\u03b1\u03b9 \u1f41\u03c4\u03b9 \u03b1\u03b5\u03b9 \u03ba\u03b1\u03b9\u03b5\u03c4\u03b1\u03b9 \u03b5\u03c0\u03b9\n\u03c0\u03b5\u03c4\u03c1\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03bd\u03c5\u03ba\u03c4\u03b1, \u03ba\u03b1\u03b9 \u1f21\u03bc\u03b5\u03c1\u03b1\u03bd. Ctesias apud Photium. clxxiii.\n\n[627]\n\n  \u03a0\u03b1\u03bd\u03c4\u03b5\u03c2, \u1f41\u03c3\u03bf\u03b9 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03bf\u03bd \u03b5\u03b4\u03bf\u03c2 \u03c0\u03b5\u03c1\u03b9 \u03c0\u03b1\u03b3\u03bd\u03c5 \u03bd\u03b5\u03bc\u03bf\u03bd\u03c4\u03b1\u03b9,\n  \u0391\u03b9\u03c0\u03c5 \u03c4\u03b5 \u039c\u03b1\u03c3\u03c3\u03b9\u03ba\u03c5\u03c4\u03bf\u03b9\u03bf \u1fe5\u03bf\u03bf\u03bd, \u03b2\u03c9\u03bc\u03bf\u03bd \u03b3\u03b5 \u03a7\u03b9\u03bc\u03b1\u03b9\u03c1\u03b1\u03c2. Nonnus. l. 3.\n\n[628] Strabo. l. 12. p. 812. For the purport of Gaius, domus vel cavitas.\nSee Radicals. p. 122.\n\n[629] Patin\u00e6 Numismata Imperatorum. p. 180. l. 194.\n\n[630] He was called both Peon and Peor: and the country from him Peonia and\nPieria. The chief cities were Alorus, Aineas, Chamsa, Methone: all of\noriental etymology.\n\n[631] \u03a0\u03b1\u03b9\u03bf\u03bd\u03b5\u03c2 \u03c3\u03b5\u03b2\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd \u1f21\u03bb\u03b9\u03bf\u03bd\u00b7 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1 \u03b4\u03b5 \u1f21\u03bb\u03b9\u03bf\u03c5 \u03a0\u03b1\u03b9\u03bf\u03bd\u03b9\u03ba\u03bf\u03bd \u03b4\u03b9\u03c3\u03ba\u03bf\u03c2 \u03b2\u03c1\u03b1\u03c7\u03c5\u03c2\n\u1f51\u03c0\u03b5\u03c1 \u03bc\u03b1\u03ba\u03c1\u03bf\u03c5 \u03be\u03c5\u03bb\u03bf\u03c5. Maximus Tyrius. Dissert. 8. p. 87.\n\nOf the wealth of this people, and of their skill in music and pharmacy; See\nStrabo. Epitom. l. vii.\n\n[632] Rufus Festus Avienus, Descrip. Orbis. v. 1083.\n\n[633] Juliani Oratio in Solem. Orat. 4. p. 150.\n\n\u1f39\u03b5\u03c1\u03c9\u03bd\u03c4\u03b1\u03b9 \u03b4\u03b5 \u03b1\u03c5\u03c4\u03bf\u03b9 (\u0395\u03b4\u03b5\u03c3\u03c3\u03b7\u03bd\u03bf\u03b9) \u03c4\u1ff3 \u03b8\u03b5\u1ff3 \u1f21\u03bb\u03b9\u1ff3\u00b7 \u03c4\u03bf\u03c5\u03c4\u03bf\u03bd \u03b3\u03b1\u03c1 \u1f41\u03b9 \u03b5\u03c0\u03b9\u03c7\u03c9\u03c1\u03b9\u03bf\u03b9 \u03c3\u03b5\u03b2\u03bf\u03c5\u03c3\u03b9,\n\u03c4\u1fc3 \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03c9\u03bd \u03c6\u03c9\u03bd\u1fc3 \u0395\u03bb\u03b1\u03b3\u03b1\u03b2\u03b1\u03bb\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2. Herodian. l. 3.\n\n[634] Edesseni Urchoienses--Urhoe, ignis, lux, &c. Theoph. Sigefredi Bayeri\nHist. Osrhoena. p. 4.\n\n[635] Ur-cho\u00eb signifies Ori domus, vel templum; Solis \u00c6des.\n\nUr in Chaldea is, by Ptolemy, called Orchoe.\n\n[636] Etymologicum magnum. The author adds: \u03b1\u03c1\u03c3\u03b1\u03b9 \u03b3\u03b1\u03c1 \u03c4\u03bf \u03c0\u03bf\u03c4\u03b9\u03c3\u03b1\u03b9, as if it\nwere of Grecian original.\n\n[637] Marcellinus. l. 23. p. 287.\n\n[638] \u0391\u03c1\u03c3\u03b7\u03bd\u03b7 \u03bb\u03b9\u03bc\u03bd\u03b7, \u1f21\u03bd \u03ba\u03b1\u03b9 \u0398\u03c9\u03bd\u03b9\u03c4\u03b9\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9--\u03b5\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03bd\u03b9\u03c4\u03c1\u03b9\u03c4\u03b9\u03c2. Strabo. l.\nxi. p. 801.\n\n[639] \u03a0\u03c1\u03c9\u03c4\u03bf\u03bd \u03bc\u03b5\u03bd \u03b1\u03c0' \u0391\u03c1\u03c3\u03b9\u03bd\u03bf\u03b7\u03c2 \u03c0\u03b1\u03c1\u03b1\u03b8\u03b5\u03bf\u03bd\u03c4\u03b9 \u03c4\u03b7\u03bd \u03b4\u03b5\u03be\u03b9\u03b1\u03bd \u03b7\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd \u03b8\u03b5\u03c1\u03bc\u03b1 \u03c0\u03bb\u03b5\u03b9\u03bf\u03c3\u03b9\u03bd\n\u03b1\u03c5\u03bb\u03bf\u03b9\u03c2 \u03b5\u03ba \u03c0\u03b5\u03c4\u03c1\u03b7\u03c2 \u1f51\u03c8\u03b7\u03bb\u03b7\u03c2 \u03b5\u03b9\u03c2 \u03b8\u03b1\u03bb\u03b1\u03c4\u03c4\u03b1\u03bd \u03b4\u03b9\u03b7\u03b8\u03b5\u03b9\u03c4\u03b1\u03b9. Agatharchides de Rubro\nmari. p. 54.\n\n\u0395\u03b9\u03c4\u03b1 \u03b1\u03bb\u03bb\u03b7\u03bd \u03c0\u03bf\u03bb\u03b9\u03bd \u0391\u03c1\u03c3\u03b9\u03bd\u03bf\u03b7\u03bd\u00b7 \u03b5\u03b9\u03c4\u03b1 \u03b8\u03b5\u03c1\u03bc\u03c9\u03bd \u1f51\u03b4\u03b1\u03c4\u03c9\u03bd \u03b5\u03ba\u03b2\u03bf\u03bb\u03b1\u03c2, \u03c0\u03b9\u03ba\u03c1\u03c9\u03bd \u03ba\u03b1\u03b9 \u1f01\u03bb\u03bc\u03c5\u03c1\u03c9\u03bd.\nStrabo. l. 16. p. 1114.]\n\n[640] Some make Ephesus and Arsino\u00eb to have been the same. See Scholia upon\nDionysius. v. 828.\n\n[641] Strabo. l. l6. p. 1074. See Radicals. p. 50.\n\n[642] Pliny. l. 6. c. 27. Euphraten pr\u00e6clusere Orcheni: nec nisi Pasitigri\ndefertur ad mare.\n\n[643] Ptolemy Geog.\n\nIsidorus Characenus. Geog. Vet. vol. 2. p. 7.\n\n[644] Cellarii Geog. vol. 2. p. 80.\n\n[645] Strabo. l. 12. p. 868, 869. and l. 13. p. 929-932.\n\n\u0395\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03b5\u03c0\u03b9\u03c6\u03b1\u03bd\u03b5\u03b9\u03b1 \u03c4\u03b5\u03c6\u03c1\u03c9\u03b4\u03b7\u03c2 \u03c4\u03c9\u03bd \u03c0\u03b5\u03b4\u03b9\u03c9\u03bd.\n\nStrabo supposes that the Campus Hyrcanus was so named from the Persians; as\nalso \u039a\u03c5\u03c1\u03bf\u03c5 \u03c0\u03b5\u03b4\u03b9\u03bf\u03bd, near it; but they seem to have been so denominated ab\norigine. The river Organ, which ran, into the M\u00e6ander from the Campus\nHyrcanus, was properly Ur-chan. Ancyra was An-cura, so named a fonte Solis\n\u03ba\u03c5\u03c1\u03bf\u03c2 \u03b3\u03b1\u03c1 \u1f41 \u1f21\u03bb\u03b9\u03bf\u03c2. All the names throughout the country have a\ncorrespondence: all relate either to the soil, or the religion of the\nnatives; and betray a great antiquity.\n\n[646] Ptolemy. Geog. l. 2. c. 11.\n\n[647] Mentioned in Pliny's Panegyric: and in Seneca; consolatio ad Helv. l.\n6. Aristotle in Meteoris.\n\n[648] Here was one of the fountains of the Danube. \u0399\u03c3\u03c4\u03c1\u03bf\u03c2 \u03c4\u03b5 \u03b3\u03b1\u03c1 \u03c0\u03bf\u03c4\u03b1\u03bc\u03bf\u03c2\n\u03b1\u03c1\u03be\u03b1\u03bc\u03b5\u03bd\u03bf\u03c2 \u03b5\u03ba \u039a\u03b5\u03bb\u03c4\u03c9\u03bd \u03ba\u03b1\u03b9 \u03a0\u03c5\u03c1\u03b7\u03bd\u03b7\u03c2 \u03c0\u03bf\u03bb\u03b9\u03bf\u03c2 \u1fe5\u03b5\u03b5\u03b9, \u03bc\u03b5\u03c3\u03b7\u03bd \u03c3\u03c7\u03b9\u03b6\u03c9\u03bd \u03c4\u03b7\u03bd \u0395\u03c5\u03c1\u03c9\u03c0\u03b7\u03bd.\nHerodotus. l. 2. c. 33.\n\n[649] See Cluverii Germania.\n\n[650] Beatus Rhenanus. Rerum Germanic. l. 3.\n\n[651] It is called by the Swiss, Le Grand Brenner: by the other Germans,\nDer gross Verner.\n\nMount C\u00e6nis, as we term it, is properly Mount Chen-Is, Mons Dei Vulcani. It\nis called by the people of the country Monte Canise; and is part of the\nAlpes Cotti\u00e6. Cluver. Ital. vol. 1. l. 1. c. 32. p. 337. Mons Geneber.\nJovij.\n\n[652] See Marcellinus. l. 15. c. 10. p. 77. and the authors quoted by\nCluverius. Italia Antiqua above.\n\nThey are styled \u0391\u03bb\u03c0\u03b5\u03b9\u03c2 \u03a3\u03ba\u03bf\u03c5\u03c4\u03b9\u03b1\u03b9 by Procopius: Rerum Goth. l. 2.\n\nMarcellinus thinks, that a king Cottius gave name to these Alps in the time\nof Augustus, but Cottius was the national title of the king; as Cottia was\nof the nation: far prior to the time of Augustus.\n\n[653] Pliny. l. 3. c. 20. Cottian\u00e6 civitates duodecim.\n\n[654] Scholia upon Apollonius. l. 2. v. 677.\n\n[655] \u03a4\u03bf\u03c5\u03c4\u03c9\u03bd \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u1f21 \u03c4\u03bf\u03c5 \u0399\u03b4\u03b5\u03bf\u03bd\u03bd\u03bf\u03c5 \u03b3\u03b7, \u03ba\u03b1\u03b9 \u1f21 \u03c4\u03bf\u03c5 \u039a\u03bf\u03c4\u03c4\u03b9\u03bf\u03c5. Strabo. l.\n4. p. 312\n\n[656] Tacitus de Moribus Germanorum.\n\n[657] Gruter. vol. 1. p. 138.\n\n[658] Fulgentius: Mytholog. l. 1. c. 25. p. 655.\n\n[659] Lactantius de falsa Relig. vol. 1. l. 1. c. 11. p. 47.\n\nTo these instances add the worship of Seatur, and Thoth, called Thautates.\nSee Clunerii Germania. l. 1. c. 26. p. 188 and 189.\n\n[660] 2 Chronicles. c. 8. v. 4.\n\n[661] Porphyry de Antro Nympharum. p. 262. Edit. Cantab. 1655.\n\nHe speaks of Zoroaster: \u0391\u03c5\u03c4\u03bf\u03c6\u03c5\u03b5\u03c2 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03bd \u03b5\u03bd \u03c4\u03bf\u03b9\u03c2 \u03c0\u03bb\u03b7\u03c3\u03b9\u03bf\u03bd \u03bf\u03c1\u03b5\u03c3\u03b9 \u03c4\u03b7\u03c2\n\u03a0\u03b5\u03c1\u03c3\u03b9\u03b4\u03bf\u03c2 \u03b1\u03bd\u03b8\u03b7\u03c1\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c0\u03b7\u03b3\u03b1\u03c2 \u03b5\u03c7\u03bf\u03bd, \u03b1\u03bd\u03b9\u03b5\u03c1\u03c9\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03c4\u03b9\u03bc\u03b7\u03bd \u03c4\u03bf\u03c5 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd\n\u03c0\u03bf\u03b9\u03b7\u03c4\u03bf\u03c5, \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c4\u03c1\u03bf\u03c2 \u039c\u03b9\u03b8\u03c1\u03bf\u03c5. p. 254.\n\nClemens Alexandrinus mentions, \u0392\u03b1\u03c1\u03b1\u03b8\u03c9\u03bd \u03c3\u03c4\u03bf\u03bc\u03b1\u03c4\u03b1 \u03c4\u03b5\u03c1\u03b1\u03c4\u03b5\u03b9\u03b1\u03c2 \u03b5\u03bc\u03c0\u03bb\u03b5\u03b1. Cohortatio\nad Gentes.\n\n\u0391\u03bd\u03c4\u03c1\u03b1 \u03bc\u03b5\u03bd \u03b4\u03b7 \u03b4\u03b9\u03ba\u03b1\u03b9\u03c9\u03c2 \u03bf\u03b9 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03b9, \u03ba\u03b1\u03b9 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03b1, \u03c4\u1ff3 \u03ba\u03bf\u03c3\u03bc\u1ff3 \u03ba\u03b1\u03b8\u03b9\u03b5\u03c1\u03bf\u03c5\u03bd. Porphyry\nde Antro Nymph. p. 252. There was oftentimes an olive-tree planted near\nthese caverns, as in the Acropolis at Athens, and in Ithaca.\n\n  \u0391\u03c5\u03c4\u03b1\u03c1 \u03b5\u03c0\u03b9 \u03ba\u03c1\u03b1\u03c4\u03bf\u03c2 \u03bb\u03b9\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03b1\u03bd\u03c5\u03c6\u03c5\u03bb\u03bb\u03bf\u03c2 \u0395\u03bb\u03b1\u03b9\u03b1,\n  \u0391\u03b3\u03c7\u03bf\u03b8\u03b9 \u03b4' \u03b1\u03c5\u03c4\u03b7\u03c2 \u0391\u03bd\u03c4\u03c1\u03bf\u03bd.\n          Homer de Antro Ithacensi. Odyss. l. \u03b5. v. 346.\n\n[662] Lycophron. v. 208. Scholia.\n\n[663] Pausanias. l. x. p. 898. I imagine that the word caverna, a cavern,\nwas denominated originally Ca-Ouran, Domus C\u0153lestis, vel Domus Dei, from\nthe supposed sanctity of such places.\n\n[664] Strabo. l. 9. p. 638.\n\n                  \u0395\u03bd\u03b8\u03b1 \u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03c5\n  \u03a3\u03c4\u03c5\u03b3\u03bd\u03bf\u03bd \u03a3\u03b9\u03b2\u03c5\u03bb\u03bb\u03b7\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf\u03b9\u03ba\u03b7\u03c4\u03b7\u03c1\u03b9\u03bf\u03bd\n  \u0393\u03c1\u03c9\u03bd\u1ff3 \u0392\u03b5\u03c1\u03b5\u03b8\u03c1\u1ff3 \u03c3\u03c5\u03b3\u03ba\u03b1\u03c4\u03b7\u03c1\u03b5\u03c6\u03b5\u03c2 \u03c3\u03c4\u03b5\u03b3\u03b7\u03c2.\n                  Lycophron of the Sibyl's cavern, near the promontory\n                      Zosterion. v. 1278.\n\n[665] Pausanias. l. 3. p. 5. 275.\n\n[666] Scholia upon Aristophanes: Plutus. v. 9. and Euripides in the\nOrestes. v. 164.\n\n[667] Lucan. l. 5. v. 82.\n\n[668] \u039c\u03bf\u03c5\u03c3\u03c9\u03bd \u03b3\u03b1\u03c1 \u03b7\u03bd \u1f39\u03b5\u03c1\u03bf\u03bd \u03b5\u03bd\u03c4\u03b1\u03c5\u03b8\u03b1 \u03c0\u03b5\u03c1\u03b9 \u03c4\u03b7\u03bd \u03b1\u03bd\u03b1\u03c0\u03bd\u03bf\u03b7\u03bd \u03c4\u03bf\u03c5 \u03bd\u03b1\u03bc\u03b1\u03c4\u03bf\u03c2. Plutarch\nde Pyth. Oracul. vol. 1. p. 402.\n\n[669] Pausanias. l. 10. p. 877.\n\n[670] Pausanias. l. 5. p. 387. Sama Con, C\u0153li vel C\u0153lestis Dominus.\n\n[671] Strabo. l. 12. p. 869. l. 13. p. 934. Demeter and Kora were\nworshipped at the Charonian cavern mentioned by Strabo: \u03a7\u03b1\u03c1\u03c9\u03bd\u03b9\u03bf\u03bd \u03b1\u03bd\u03c4\u03c1\u03bf\u03bd\n\u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03c4\u03bf\u03bd \u03c4\u03b7 \u03c6\u03c5\u03c3\u03b5\u03b9. l. 14. p. 961.\n\n[672] Lucian de De\u00e2 Syri\u00e2.\n\n[673] Maximus Tyrius. Dissert. 8. p. 87.\n\n[674] Vaillant: Numism. \u00c6rea Imperator. Pars prima. p. 243, 245, 285. and\nelsewhere.\n\n[675] Hyde. Religio Veterum Persarum. c. 23. p. 306, 7, 8.\n\n[676] See PLATE ii. iii.\n\n[677] Le Bruyn. Plate 153.\n\nSee the subsequent plate with the characters of Cneuphis.\n\n[678] K\u00e6mpfer. Am\u0153nitates Exotic\u00e6. p. 325.\n\n[679] Mandesloe. p. 3. He mentions the sacred fire and a serpent.\n\n[680] Sir John Chardin. Herbert also describes these caverns, and a\nserpent, and wings; which was the same emblem as the Cneuphis of Egypt.\n\n[681] Le Bruyn's Travels, vol. 2. p. 20. See plate 117, 118, 119, 120. Also\np. 158, 159, 166, 167.\n\n[682] Thevenot. part 2d. p. 144, 146.\n\n[683] \u1f49\u03b9 \u03c4\u03b1 \u03c4\u03bf\u03c5 \u039c\u03b9\u03b8\u03c1\u03bf\u03c5 \u03bc\u03c5\u03c3\u03c4\u03b7\u03c1\u03b9\u03b1 \u03c0\u03b1\u03c1\u03b1\u03b4\u03b9\u03b4\u03bf\u03bd\u03c4\u03b5\u03c2 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b5\u03ba \u03c0\u03b5\u03c4\u03c1\u03b1\u03c2 \u03b3\u03b5\u03b3\u03b5\u03bd\u03b7\u03c3\u03b8\u03b1\u03b9\n\u03b1\u03c5\u03c4\u03bf\u03bd, \u03ba\u03b1\u03b9 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03bd \u03c4\u03bf\u03c0\u03bf\u03bd. Cum Tyrphone Dialog. p. 168.\n\n[684] He speaks of people--\u03a0\u03b1\u03bd\u03c4\u03b1\u03c7\u03bf\u03c5, \u1f41\u03c0\u03bf\u03c5 \u03c4\u03bf\u03bd \u039c\u03b9\u03b8\u03c1\u03b1\u03bd \u03b5\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd, \u03b4\u03b9\u03b1 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03c5\n\u1f31\u03bb\u03b5\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd. Porphyry de Antro Nympharum. p. 263.\n\n[685] Justin Martyr supra.\n\n[686] Scholia upon Statius. Thebaid. l. 1. v. 720.\n\n              Seu Persei de rupibus Antri\n  Indignata sequi torquentem cornua Mithran.\n\n[687] Plutarch: Alexander. p. 703. and Arrian. l. vi. p. 273.\n\n[688] Herodotus. l. 1. c. 187.\n\n[689] Thevenot. part 2d. p. 141, 146.\n\nSome say that Thevenot was never out of Europe: consequently the travels\nwhich go under his name were the work of another person: for they have many\ncurious circumstances, which could not be mere fiction.\n\n[690] Clemens Alexandrinus. l. 6. p. 756.\n\n[691] Hyde de Religione Vet. Persar. p. 306.\n\n[692] See Radicals. p. 77.\n\n[693] Petavius in Epiphanium. p. 42.\n\n[694] Herbert's Travels. p. 138.\n\n[695] Procopius. Persica. l. 1. c. 24.\n\n[696] Ovid. Fast. l. 6. v. 291.\n\n[697] Similis est natura Naphth\u00e6, et ita adpellatur circa Babylonem, et in\nAstacenis Parthi\u00e6, pro bituminis liquidi modo. Pliny. l. 2. c. 106. p. 123.\n\n[698] Callim. H. to Delos. v. 201.\n\n[699] Pliny. l. 2. c. 22. p. 112. He supposes the name to have been given,\nigne ibi primum reperto.\n\n[700] Callimachus. H. to Delos. v. 325.\n\n[701] Herodotus. l. iv. c. 69.\n\n[702] \u039a\u03b1\u03b9 \u03b8\u03c5\u03bf\u03c5\u03c3\u03b9 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9 \u03c0\u03c5\u03c1\u03b9, \u03b5\u03c0\u03b9\u03c6\u03bf\u03c1\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2 \u03b1\u03c5\u03c4\u1ff3 \u03c4\u03b7\u03bd \u03c0\u03c5\u03c1\u03bf\u03c2 \u03c4\u03c1\u03bf\u03c6\u03b7\u03bd,\n\u03b5\u03c0\u03b9\u03bb\u03b5\u03b3\u03bf\u03bd\u03c4\u03b5\u03c2, \u03a0\u03c5\u03c1, \u0394\u03b5\u03c3\u03c0\u03bf\u03c4\u03b1, \u03b5\u03c3\u03b8\u03b9\u03b5. Maximus Tyrius. Dissert. 8. p. 83.\n\n[703] See Lycophron. v. 447. and Stephanus. \u039a\u03c5\u03c0\u03c1\u03bf\u03c2.\n\n  \u039a\u03b5\u03c1\u03b1\u03c3\u03c4\u03b9\u03b4\u03bf\u03c2 \u03b5\u03b9\u03c2 \u03c7\u03b8\u03bf\u03bd\u03b1 \u039a\u03c5\u03c0\u03c1\u03bf\u03c5. Nonni Dionys. l. iv.\n\n[704] Hospes erat c\u00e6sus. Ovid. Metamorph. l. x. v. 228.\n\n[705] Ovid. Metamorph. l. x. v. 228.\n\n[706] Strabo. l. 10. p. 684.\n\n[707] Solinus. cap. 17. Pliny takes notice of the city Carystus.\nEub\u0153a--Urbibus clara quondam Pyrrh\u00e2, Orco, Ger\u00e6sto, Carysto, Oritano, &c.\naquisque callidis, qu\u00e6 Ellopi\u00e6 vocantur, nobilis. l. 4, c. 12.\n\n[708] \u0395\u03bd \u03c4\u03bf\u03b9\u03c2 \u039a\u03b1\u03c3\u03c4\u03b1\u03b2\u03b1\u03bb\u03bf\u03b9\u03c2 \u03b5\u03c3\u03c4\u03b9 \u03c4\u03bf \u03c4\u03b7\u03c2 \u03a0\u03b5\u03c1\u03b1\u03c3\u03b9\u03b1\u03c2 \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03b4\u03bf\u03c2 \u1f31\u03b5\u03c1\u03bf\u03bd, \u1f41\u03c0\u03bf\u03c5 \u03c6\u03b1\u03c3\u03b9\n\u03c4\u03b1\u03c2 \u1f31\u03b5\u03c1\u03b5\u03b9\u03b1\u03c2 \u03b3\u03c5\u03bc\u03bd\u03bf\u03b9\u03c2 \u03c4\u03bf\u03b9\u03c2 \u03c0\u03bf\u03c3\u03b9 \u03b4\u03b9' \u03b1\u03bd\u03b8\u03c1\u03b1\u03ba\u03b9\u03b1\u03bd \u03b2\u03b1\u03b4\u03b9\u03b6\u03b5\u03b9\u03bd \u03b1\u03c0\u03b1\u03b8\u03b5\u03b9\u03c2. Strabo. l. 12\np. 811.\n\n[709] \u039c\u03b9\u03b8\u03c1\u03b1\u03c2 \u1f41 \u1f21\u03bb\u03b9\u03bf\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9\u03c2. Hesych.\n\n\u039c\u03b9\u03b8\u03c1\u03b7\u03c2 \u1f41 \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u03b5\u03bd \u03a0\u03b5\u03c1\u03c3\u03b1\u03b9\u03c2 \u0398\u03b5\u03bf\u03c2. Ibidem.\n\nMithra was the same. Elias Cretensis in Gregorij Theologi Opera.\n\n[710] Elias Cretensis. Ibidem. In like manner Nonnus says, that there could\nbe no initiation--\u0391\u03c7\u03c1\u03b9\u03c2 \u1f41\u03c5 \u03c4\u03b1\u03c2 \u03bf\u03b3\u03b4\u03bf\u03b7\u03ba\u03bf\u03bd\u03c4\u03b1 \u03ba\u03bf\u03bb\u03b1\u03c3\u03b5\u03b9\u03c2 \u03c0\u03b1\u03c1\u03b5\u03bb\u03b8\u03bf\u03b9. In Nazianzeni\nSteliteutic. 2.\n\n[711] \u039a\u03b1\u03b9 \u03c4\u03bf\u03c4\u03b5 \u03bb\u03bf\u03b9\u03c0\u03bf\u03bd \u03b5\u03bc\u03c5\u03bf\u03c5\u03c3\u03b9 \u03b1\u03c5\u03c4\u03bf\u03bd \u03c4\u03b1 \u03c4\u03b5\u03bb\u03b5\u03c9\u03c4\u03b5\u03c1\u03b1, \u03b5\u03b1\u03bd \u03b6\u03b7\u03c3\u1fc3. Nonnus supra.\n\n[712] Account of Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.\n\n[713] \u0395\u03b9\u03ba\u03bf\u03bd\u03b1 \u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03bf\u03c2 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03bf\u03c5 \u03c4\u03bf\u03c5 \u039a\u03bf\u03c3\u03bc\u03bf\u03c5. Por. de Ant. Nymph. p. 254.\n\n[714] \u039c\u03b5\u03c4\u03b1 \u03b4\u03b5 \u03c4\u03bf\u03c5\u03c4\u03bf\u03bd \u03c4\u03bf\u03bd \u0396\u03c9\u03c1\u03bf\u03b1\u03c3\u03c4\u03c1\u03b7\u03bd \u03ba\u03c1\u03b1\u03c4\u03b7\u03c3\u03b1\u03bd\u03c4\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03c0\u03b1\u03c1' \u03b1\u03bb\u03bb\u03bf\u03b9\u03c2 \u03b4\u03b9' \u03b1\u03bd\u03c4\u03c1\u03c9\u03bd\n\u03ba\u03b1\u03b9 \u03c3\u03c0\u03b7\u03bb\u03b1\u03b9\u03c9\u03bd, \u03b5\u03b9\u03c4' \u03bf\u03c5\u03bd \u03b1\u03c5\u03c4\u03bf\u03c6\u03c5\u03c9\u03bd, \u03b5\u03b9\u03c4\u03b5 \u03c7\u03b5\u03b9\u03c1\u03bf\u03c0\u03bf\u03b9\u03b7\u03c4\u03c9\u03bd, \u03c4\u03b1\u03c2 \u03c4\u03b5\u03bb\u03b5\u03c4\u03b1\u03c2 \u03b1\u03c0\u03bf\u03b4\u03b9\u03b4\u03bf\u03bd\u03b1\u03b9.\nPorph. de Antro Nymph. p. 108. The purport of the history of Mithras, and\nof the cave from whence he proceeded, I shall hereafter shew. Jupiter was\nnursed in a cave; and Proserpine, \u039a\u03bf\u03c1\u03b7 \u039a\u03bf\u03c3\u03bc\u03bf\u03c5, nursed in a cave: \u1f61\u03c3\u03b1\u03c5\u03c4\u03c9\u03c2\n\u03ba\u03b1\u03b9 \u1f21 \u0394\u03b7\u03bc\u03b7\u03c4\u03b7\u03c1 \u03b5\u03bd \u03b1\u03bd\u03c4\u03c1\u1ff3 \u03c4\u03c1\u03b5\u03c6\u03b5\u03b9 \u03c4\u03b7\u03bd \u039a\u03bf\u03c1\u03b7\u03bd \u03bc\u03b5\u03c4\u03b1 \u039d\u03c5\u03bc\u03c6\u03c9\u03bd\u00b7 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b1 \u03c4\u03bf\u03b9\u03b1\u03c5\u03c4\u03b1 \u03c0\u03bf\u03bb\u03bb\u03b1\n\u1f11\u03c5\u03c1\u03b7\u03c3\u03b5\u03b9 \u03c4\u03b9\u03c2 \u03b5\u03c0\u03b9\u03c9\u03bd \u03c4\u03b1 \u03c4\u03c9\u03bd \u03b8\u03b5\u03bf\u03bb\u03bf\u03b3\u03c9\u03bd. Porph. ibid. p. 254.\n\n[715] Numbers. c. 22. v. 41. Leviticus. c. 26. v. 30.\n\n[716] 2 Kings. c. 16. v. 3, 4.\n\n[717] 1 Kings. c. 22. v. 43. 2 Kings. c. 12. v. 3. c. 15. v. 4-35.\n\n[718] There were two sorts of high places. The one was a natural eminence;\na hill or mountain of the earth. The other was a factitious mound, of which\nI shall hereafter treat at large.\n\n[719] Numbers. c. 22. v. 41. and c. 23. v. 14-28.\n\n[720] Preface of Demetrius Moschus to Orpheus de Lapidibus--\u0398\u03b5\u03b9\u03bf\u03b4\u03b1\u03bc\u03b1\u03bd\u03c4\u03b9 \u03c4\u03bf\u03c5\n\u03a0\u03c1\u03b9\u03b1\u03bc\u03bf\u03c5 \u03c3\u03c5\u03bd\u03b7\u03bd\u03c4\u03b7\u03c3\u03b5\u03bd \u039f\u03c1\u03c6\u03b5\u03c5\u03c2--\u03ba\u03c4\u03bb.\n\n[721] Strabo. l. 15. p. 1064.\n\n\u03a0\u03b5\u03c1\u03c3\u03b1\u03c2 \u03b5\u03c0\u03b9 \u03c4\u03b1 \u1f51\u03c8\u03b7\u03bb\u03bf\u03c4\u03b1\u03c4\u03b1 \u03c4\u03c9\u03bd \u03bf\u03c1\u03b5\u03c9\u03bd \u03b8\u03c5\u03c3\u03b9\u03b1\u03c2 \u03b5\u03c1\u03b4\u03b5\u03b9\u03bd. Herodotus. l. 2. c. 131.\n\nSome nations, instead of an image, worshipped the hill as the\nDeity--\u0395\u03c0\u03b5\u03c6\u03b7\u03bc\u03b9\u03c3\u03b1\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u0394\u03b9\u03b9 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1\u03c4\u03b1 \u1f41\u03b9 \u03c0\u03c1\u03c9\u03c4\u03bf\u03b9 \u03b1\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03b9 \u03ba\u03bf\u03c1\u03c5\u03c6\u03b1\u03c2 \u03bf\u03c1\u03bf\u03bd,\n\u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03bd, \u03ba\u03b1\u03b9 \u0399\u03b4\u03b7\u03bd, \u03ba\u03b1\u03b9 \u03b5\u03b9 \u03c4\u03b9 \u03b1\u03bb\u03bb\u03bf \u03bf\u03c1\u03bf\u03c2 \u03c0\u03bb\u03b7\u03c3\u03b9\u03b1\u03b6\u03b5\u03b9 \u03c4\u1ff3 \u039f\u03c5\u03c1\u03b1\u03bd\u1ff3. Maximus Tyrius\nDissert. 8. p. 79.\n\n[722] Appian de Bello Mithridatico. p. 215. Edit. Steph. He, by an\nhyperbole, makes the pile larger than the apex on which it stood.\n\n[723] Virgil. l. 5. v. 760.\n\n[724] Hist. Japan. vol. 2d. book 5. c. 3. p. 417.\n\n[725] \u03a0\u03b1\u03bd \u03b4\u03b5 \u03bf\u03c1\u03bf\u03c2 \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2 \u03bf\u03c1\u03bf\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03b6\u03b5\u03c4\u03b1\u03b9, \u03b5\u03c0\u03b5\u03b9 \u03b5\u03b8\u03bf\u03c2 \u03b7\u03bd \u03c4\u03bf\u03b9\u03c2 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03b9\u03c2\n\u1f51\u03c8\u03b9\u03c3\u03c4\u03c9 \u03bf\u03bd\u03c4\u03b9 \u03c4\u1ff3 \u0398\u03b5\u1ff3 \u03b7\u03bd \u03c5\u03c8\u03b5\u03b9 \u03b8\u03c5\u03c3\u03b9\u03b1\u03c2 \u03c0\u03bf\u03b9\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9. Melanthes de Sacrificijs. See\nNatalis Comes. l. 1. 10.\n\n[726] \u039f\u03bc\u03c6\u03b7, \u03b8\u03b5\u03b9\u03b1 \u03ba\u03bb\u03b7\u03b4\u03c9\u03bd. Hesych. It was sometimes expressed without the\naspirate, \u03b1\u03bc\u03b2\u03b7: hence the place of the oracle was styled Ambon, \u03b1\u03bc\u03b2\u03c9\u03bd.\n\u0391\u03bc\u03b2\u03c9\u03bd, \u1f01\u03b9 \u03c0\u03c1\u03bf\u03c3\u03b1\u03bd\u03b1\u03b2\u03b1\u03c3\u03b5\u03b9\u03c2 \u03c4\u03c9\u03bd \u03bf\u03c1\u03c9\u03bd. Hesych.\n\n[727] \u03a4\u03bf\u03bd \u039f\u03bc\u03c6\u03b9\u03bd \u03b5\u03c5\u03b5\u03c1\u03b3\u03b5\u03c4\u03b7\u03bd \u1f41 \u1f19\u03c1\u03bc\u03b1\u03b9\u03bf\u03c2 \u03c6\u03b7\u03c3\u03b9 \u03b4\u03b7\u03bb\u03bf\u03c5\u03bd \u1f11\u03c1\u03bc\u03b7\u03bd\u03b5\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd. Plutarch:\nIsis et Osiris. vol. 1. p. 368.\n\n[728] \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03b9 \u03b5\u03b9\u03c3\u03b9\u03bd \u1f11\u03be--\u03ba\u03bb. Scholia upon Apollonius Rhodius. l. 1. v. 598.\n\n[729] Many places styled Olympus and Olympian.\n\nIn Lycia: \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03c2 \u03bc\u03b5\u03b3\u03b1\u03bb\u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2, \u03ba\u03b1\u03b9 \u1f41\u03c1\u03bf\u03c2 \u1f41\u03bc\u03c9\u03bd\u03c5\u03bc\u03bf\u03bd. Strabo. l. 14. p. 982.\n\n\u039f\u03bb\u03c5\u03bc\u03c0\u03b7 \u03c0\u03bf\u03bb\u03b9\u03c2 \u0399\u03bb\u03bb\u03c5\u03c1\u03b9\u03b1\u03c2. Stephanus Byzantinus.\n\nIn Cyprus: \u0391\u03bc\u03b1\u03b8\u03bf\u03c2 \u03c0\u03bf\u03bb\u03b9\u03c2, \u03ba\u03b1\u03b9 \u03bf\u03c1\u03bf\u03c2 \u03bc\u03b1\u03c3\u03c4\u03bf\u03b5\u03b9\u03b4\u03b5\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03c2. Strabo. l. 14. p.\n1001.\n\n\u1f29\u03b4\u03b5 \u03b1\u03ba\u03c1\u03bf\u03c1\u03b5\u03b9\u03b1 \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u039f\u03bb\u03c5\u03bc\u03c0\u03bf\u03c2. Strabo. Ibidem.\n\nJosephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l. 8. c.\n1.\n\nAt Megara in Greece: \u03a4\u03b5\u03bc\u03b5\u03bd\u03bf\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03b5\u03b9\u03bf\u03bd. Pausanias. l. 1. p. 97.\n\nIn Elis: \u1f29 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03b9\u03bf\u03c2 \u03bb\u03bf\u03c6\u03bf\u03c2 \u03b5\u03bb\u03b5\u03b3\u03b5\u03c4\u03bf. Scholia upon Lycophron. v.\n42.\n\nIn Attica: \u039d\u03b1\u03bf\u03c2 \u039a\u03c1\u03bf\u03bd\u03bf\u03c5, \u03ba\u03b1\u03b9 \u1fec\u03b5\u03b1\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03b5\u03bc\u03b5\u03bd\u03bf\u03c2 \u03c4\u03b7\u03bd \u03b5\u03c0\u03b9\u03ba\u03bb\u03b7\u03c3\u03b9\u03bd \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1\u03c2.\nPausan. l. 1. p. 43.\n\nIn Achaia: \u0394\u03b9\u03bf\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03bf\u03c5 \u03bd\u03b1\u03bf\u03c2. Pausan. l. 2. p. 123.\n\nAt Delos: \u039f\u03bb\u03c5\u03bc\u03c0\u03b5\u03b9\u03bf\u03bd, \u03c4\u03bf\u03c0\u03bf\u03c2 \u03b5\u03bd \u0394\u03b7\u03bb\u03c9\u03b9. Stephanus Byzantinus. \u0395\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03c0\u03bf\u03bb\u03b9\u03c2\n\u03a0\u03b1\u03bc\u03c6\u03c5\u03bb\u03b9\u03b1\u03c2.\n\nLibya was called Olympia. Stephanus Byzant.\n\nThe moon called Olympias: \u1f29 \u03b3\u03b1\u03c1 \u03a3\u03b5\u03bb\u03b7\u03bd\u03b7 \u03c0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03ba\u03c5\u03c1\u03b9\u03c9\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1\u03c2\n\u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9. Eusebii Chron. p. 45. l. 10.\n\nThe earth itself called Olympia by Plutarch, who mentions \u03c4\u03b7\u03c2 \u0393\u03b7\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1\u03c2\n\u1f31\u03b5\u03c1\u03bf\u03bd in Theseus, by which is meant the temple of the Prophetic Earth.\n\nMany other instances might be produced.\n\n[730] Sophocles: \u0152dipus Tyrannus. v. 487.\n\n\u039f\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd \u03b5\u03c1\u03b9\u03b2\u03c1\u03bf\u03bc\u03bf\u03c5 \u03a7\u03b8\u03bf\u03bd\u03bf\u03c2. Pind. Pyth. Ode 6. v. 3.\n\n\u039f\u03c1\u03b8\u03bf\u03b4\u03b9\u03ba\u03b1\u03bd \u0393\u03b1\u03c2 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd \u03ba\u03b5\u03bb\u03b1\u03b4\u03b7\u03c4\u03b5. Pind. Pyth. Ode 11. antist.\n\n[731] Euripides in Ione. v. 233.\n\n\u039c\u03b5\u03c3\u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 \u0395\u03c3\u03c4\u03b9\u03b1. v. 461.\n\n[732] Titus Livius. l. 38. c. 47.\n\n[733] Strabo. l. 9. p. 642.\n\n[734] Varro de Ling. Lat. l. 6. p. 68.\n\nPausanias gives this account of the omphalus at Delphi. \u03a4\u03bf\u03bd \u03b4\u03b5 \u1f51\u03c0\u03bf \u0394\u03b5\u03bb\u03c6\u03c9\u03bd\n\u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03bd \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd \u03bb\u03b9\u03b8\u03bf\u03c5 \u03c0\u03b5\u03c0\u03bf\u03b9\u03b7\u03bc\u03b5\u03bd\u03bf\u03bd \u03bb\u03b5\u03c5\u03ba\u03bf\u03c5, \u03c4\u03bf\u03c5\u03c4\u03bf \u03b5\u03b9\u03bd\u03b1\u03b9 \u03c4\u03bf \u03b5\u03bd \u03bc\u03b5\u03c3\u1ff3 \u03b3\u03b7\u03c2\n\u03c0\u03b1\u03c3\u03b7\u03c2 \u03b1\u03c5\u03c4\u03bf\u03b9 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u1f41\u03b9 \u0394\u03b5\u03bb\u03c6\u03bf\u03b9\u00b7 \u03b4\u03b5\u03b9\u03ba\u03bd\u03c5\u03c4\u03b1\u03b9 \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 \u03a4\u0399\u03a3 \u03b5\u03bd \u03c4\u1ff3 \u03bd\u03b1\u1ff3\n\u03c4\u03b9\u03c4\u03b1\u03b9\u03bd\u03c9\u03bc\u03b5\u03bd\u03bf\u03c2. Pausan. l. 10. p. 835.\n\nIt is described by Tatianus, but in a different manner. \u0395\u03bd \u03c4\u1ff3 \u03c4\u03b5\u03bc\u03b5\u03bd\u03b5\u03b9 \u03c4\u03bf\u03c5\n\u039b\u03b7\u03c4\u03bf\u03ca\u03b4\u03bf\u03c5 \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03b9\u03c2 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2. \u1f49\u03b4\u03b5 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 \u03c4\u03b1\u03c6\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9\u03bd \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03c5. p. 251.\nOratio contra Gr\u00e6cos.\n\n[735] Plutarch \u03c0\u03b5\u03c1\u03b9 \u03bb\u03b5\u03bb\u03bf\u03b9\u03c0. \u03a7\u03c1\u03b7\u03c3\u03c4\u03b7\u03c1.\n\n[736] Horus Apollo. \u00a7 21. p. 30. edit. 1729.\n\n[737] Pausanias. l. 2. p. 141. It is spoken of Phliuns, far removed from\nthe centre of the Peloponnesus.\n\n[738] This omphalus was near the Plutonian cavern. Diodorus. l. 5.\n\n  \u03a4\u03c1\u03b9\u03c2 \u03b4' \u03b5\u03c0\u03b9 \u03ba\u03b1\u03bb\u03bb\u03b9\u03c3\u03c4\u03b7\u03c2 \u03bd\u03b7\u03c3\u03bf\u03c5 \u03b4\u03c1\u03b1\u03bc\u03b5\u03c2 \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03bd \u0395\u03bd\u03bd\u03b7\u03c2.\n    Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.\n\n[739] Homer. Odyss. l. \u03b1. v. 50.\n\n[740] Stephanus Byzantinus. The natives were also styled Pyrrhid\u00e6; and the\ncountry Chaonia from the temple Cha-On, \u03bf\u03b9\u03ba\u03bf\u03c2 \u1f21\u03bb\u03b9\u03bf\u03c5.\n\n[741] Pindar. Olymp. Ode 7.\n\n[742] Strabo. l. 8. p. 542.\n\n[743] By Livy called Aliphira. l. 32. c. 5.\n\nIn Messenia was a city Amphia--\u03a0\u03bf\u03bb\u03b9\u03c3\u03bc\u03b1 \u03b5\u03c0\u03b9 \u03bb\u03bf\u03c6\u03bf\u03c5 \u1f51\u03c8\u03b7\u03bb\u03bf\u03c5 \u03ba\u03b5\u03b9\u03bc\u03b5\u03bd\u03bf\u03bd. Pausan.\nl. 4. p. 292. The country was called Amphia.\n\n[744] \u0391\u03bb\u03c6\u03b5\u03b9\u03bf\u03bd\u03b9\u03b1\u03c2 \u0391\u03c1\u03c4\u03b5\u03bc\u03b9\u03b4\u03bf\u03c2, \u03b7 \u0391\u03bb\u03c6\u03b5\u03b9\u03bf\u03c5\u03c3\u03b7\u03c2 \u03b1\u03bb\u03c3\u03bf\u03c2. Strabo. l. 8. p. 528.\n\n[745] Plutarch de Fluminibus--\u0391\u03bb\u03c6\u03b5\u03b9\u03bf\u03c2.\n\nAlpheus, said to be one of the twelve principal and most antient Deities,\ncalled \u03c3\u03c5\u03bc\u03b2\u03c9\u03bc\u03bf\u03b9; who are enumerated by the Scholiast upon Pindar. \u0392\u03c9\u03bc\u03bf\u03b9\n\u03b4\u03b9\u03b4\u03c5\u03bc\u03bf\u03b9, \u03c0\u03c1\u03c9\u03c4\u03bf\u03c2 \u0394\u03b9\u03bf\u03c2 \u03ba\u03b1\u03b9 \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd\u03bf\u03c2--\u03ba\u03c4\u03bb. Olymp. Ode. 5.\n\n[746] Stephanus Byzant. \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03bf\u03bd. It was properly in Epirus, where was the\noracle of Dodona, and whose people were styled \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03b7\u03b5\u03b9\u03c2 above.\n\n[747] \u039f\u03bc\u03c6\u03b1\u03bb\u03b9\u03bf\u03bd, \u03c4\u03bf\u03c0\u03bf\u03c2 \u039a\u03c1\u03b7\u03c4\u03b7\u03c2\u00b7-- Steph. Byzant. \u0395\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03b5\u03bd \u039a\u03c1\u03b7\u03c4\u03b9\u03ba\u03bf\u03b9\u03c2 \u03bf\u03c1\u03b5\u03c3\u03b9\n\u03ba\u03b1\u03b9 \u03ba\u03b1\u03c4' \u03b5\u03bc\u03b5 \u03b5\u03c4\u03b9 \u0395\u03bb\u03c9\u03c1\u03bf\u03c2 \u03c0\u03bf\u03bb\u03b9\u03c2. Strabo. l. 10. p. 834. Eluros--\u05d0\u05dc \u05d0\u05d5\u05e8.\n\n[748] Diodorus Siculus. l. 5. p. 337.\n\n[749] Callimachus. Hymn to Jupiter. v. 42.\n\n[750] Quintus Curtius. l. 4. c. 7. p. 154. Varior.\n\n[751] Hyde of the Umbilicus. Relig. vet. Persarum. Appendix 3. p. 527.\n\n[752] That Olympus and Olympia were of Egyptian original, is manifest from\nEusebius; who tells us, that in Egypt the moon was called Olympias; and\nthat the Zodiac in the heavens had antiently the name of Olympus. \u1f29 \u03b3\u03b1\u03c1\n\u03a3\u03b5\u03bb\u03b7\u03bd\u03b7 \u03c0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c2 \u03ba\u03c5\u03c1\u03b9\u03bf\u03c2 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1\u03c2 \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9, \u03b4\u03b9\u03b1 \u03c4\u03bf \u03ba\u03b1\u03c4\u03b1 \u03bc\u03b7\u03bd\u03b1\n\u03c0\u03b5\u03c1\u03b9\u03c0\u03bf\u03bb\u03b5\u03b9\u03bd \u03c4\u03bf\u03bd \u0396\u03c9\u03b4\u03b9\u03b1\u03ba\u03bf\u03bd \u03ba\u03c5\u03ba\u03bb\u03bf\u03bd, \u03bf\u03bd \u1f41\u03b9 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03b9 \u03b1\u03c5\u03c4\u03c9\u03bd \u039f\u039bY\u039c\u03a0\u039f\u039d \u03b5\u03ba\u03b1\u03bb\u03bf\u03c5\u03bd.\nChronicon. p. 45. l. 9. The reason given is idle: but the fact is worth\nattending to.\n\nOlympus was the supposed pr\u00e6ceptor of Jupiter. Diodorus. l. 3. p. 206.\n\n[753] Pindar. Pyth. Ode 4. p. 241.\n\n[754] \u0395\u03c0\u03b9 \u03bd\u03b5\u03c9\u03c2 \u03c0\u03b5\u03c1\u03b9\u03c6\u03b5\u03c1\u03b5\u03c4\u03b1\u03b9 \u03c7\u03c1\u03c5\u03c3\u03b7\u03c2 \u1f51\u03c0\u03bf \u1f39\u03b5\u03c1\u03c9\u03bd \u03bf\u03b3\u03b4\u03bf\u03b7\u03ba\u03bf\u03bd\u03c4\u03b1 (\u1f41 \u0398\u03b5\u03bf\u03c2). \u1f49\u03c5\u03c4\u03bf\u03b9 \u03b4\u03b5\n\u03b5\u03c0\u03b9 \u03c4\u03c9\u03bd \u03c9\u03bc\u03c9\u03bd \u03c6\u03b5\u03c1\u03bf\u03bd\u03c4\u03b5\u03c2 \u03c4\u03bf\u03bd \u03b8\u03b5\u03bf\u03bd \u03c0\u03c1\u03bf\u03b1\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03bf\u03bc\u03b1\u03c4\u03c9\u03c2, \u1f41\u03c0\u03bf\u03c5 \u03b1\u03b3\u03bf\u03b9 \u03c4\u03bf \u03c4\u03bf\u03c5 \u03b8\u03b5\u03bf\u03c5\n\u03bd\u03b5\u03c5\u03bc\u03b1 \u03c4\u03bf\u03bd \u03c0\u03bf\u03c1\u03b5\u03b9\u03b1\u03bd. Diodorus. l. 17. p. 528.\n\nIt is observable, that this historian does not mention an omphalus: but\nsays, that it was a statue, \u03be\u03bf\u03b1\u03bd\u03bf\u03bd, which was carried about.\n\n[755] Bochart. Canaan. l. 1. c. 40.\n\n[756] \u039f\u03bc\u03c6\u03b7, \u03b8\u03b5\u03b9\u03b1 \u03ba\u03bb\u03b7\u03b4\u03c9\u03bd, \u1f41 \u03b5\u03c3\u03c4\u03b9\u03bd \u03bf\u03bd\u03b1\u03c1. Schol. on Homer. Iliad. \u0392. v. 41.\n\n[757] Eusebius. Pr\u00e6p. Evang. l. 5. p. 194.\n\nOne title of Jupiter was \u03a0\u03b1\u03bd\u03bf\u03bc\u03c6\u03b1\u03b9\u03bf\u03c2.\n\n\u0395\u03bd\u03b8\u03b1 \u03a0\u03b1\u03bd\u03bf\u03bc\u03c6\u03b1\u03b9\u1ff3 \u0396\u03b7\u03bd\u03b9 \u1fe5\u03b7\u03b6\u03b5\u03c3\u03ba\u03bf\u03bd \u0391\u03c7\u03b1\u03b9\u03bf\u03b9. Homer. Iliad. \u0398. v. 250.\n\nAra Panomph\u00e6o vetus est sacrata Tonanti. Ovid. Metamorph. l. 11. v. 198.\n\n[758] Pocock's Egypt. p. 108. Plate xlii.\n\n[759] Pocock. Plate xxxix. p. 105.\n\n[760] He sent messengers to Balaam the son of Beor to Pethor. Numbers. c.\n22. v. 5.\n\n[761] We learn from Numbers. c. 22. v. 36. and c. 31. v. 8. that the\nresidence of Balaam was in Midian, on the other side of the river to the\nsouth, beyond the borders of Moab. This seems to have been the situation of\nPetra; which was either in Midian or upon the borders of it: so that\nPethor, and Petra, were probably the same place. Petra is by the English\ntraveller, Sandys, said to be called now Rath Alilat.\n\nPetra by some is called a city of Palestine: \u03a0\u03b5\u03c4\u03c1\u03b1 \u03c0\u03bf\u03bb\u03b9\u03c2 \u03a0\u03b1\u03bb\u03b1\u03b9\u03c3\u03c4\u03b9\u03bd\u03b7\u03c2.\nSuidas. But it was properly in Arabia, not far from Idume, or Edom. See\nRelandi Pal\u00e6stina. p. 930. and Strabo. l. 16.\n\n[762] The Ammonites were a mixed race; being both of Egyptian and Ethiopic\noriginal: \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03c9\u03bd \u03ba\u03b1\u03b9 \u0391\u03b9\u03b8\u03b9\u03bf\u03c0\u03c9\u03bd \u03b1\u03c0\u03bf\u03b9\u03ba\u03bf\u03b9. Herod. l. 2. c. 42.\n\n[763] Pocock's Egypt. vol. 1. plate xlii.\n\n[764] Luxorein by Norden, called Lucorein. It was probably erected to the\nSun and Ouranus, and one of the first temples upon earth.\n\n[765] Apollonius Rhodius. l. 4. v. 1052.\n\nMopsus was the son of Ampycus. Hygin. Fab. c. cxxviii. By some he is said\nto have been the son of Apollo. Apollo and Ampycus were the same.\n\n[766] Orphic. Argonaut. v. 720.\n\n[767] Ibidem. v. 185.\n\n[768] Justin. Martyr. Apolog. p. 54.\n\nAmphilochus was the God of light and prophecy. Plutarch mentions \u03b5\u03be\n\u0391\u03bc\u03c6\u03b9\u03bb\u03bf\u03c7\u03bf\u03c5 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1, in the treatise \u03c0\u03b5\u03c1\u03b9 \u03b2\u03c1\u03b1\u03b4\u03b5\u03c9\u03c2 \u03c4\u03b9\u03bc\u03c9\u03c1\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd. p. 563.\n\n[769] Cohortatio. p. 10.\n\n[770] Lycophron. v. 1163.\n\n[771] Pausanias. l. 10. p. 896.\n\n[772] Hence the prophetic Sibyl in Virgil is styled Amphrysia vates.\nVirgil. \u00c6n. l. 6. v. 368.\n\n[773] Plin. l. 4. c. 12. Strabo. l. 10. Called Mallus, by Pausanias, \u0395\u03bd\n\u039c\u03b1\u03bb\u03bb\u1ff3 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03bf\u03bd \u03b1\u03c8\u03b5\u03c5\u03b4\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd. l. 1. p. 84.\n\n[774] \u039b\u03b5\u03b3\u03b5\u03c4\u03b1\u03b9 \u03b4\u03b5 \u1f51\u03c0\u03bf \u03c4\u03c9\u03bd \u0391\u03bc\u03c6\u03b9\u03ba\u03bb\u03b5\u03b9\u03b5\u03c9\u03bd \u03bc\u03b1\u03bd\u03c4\u03b9\u03bd \u03c4\u03b5 \u03c3\u03c6\u03b9\u03c3\u03b9 \u03c4\u03bf\u03bd \u0398\u03b5\u03bf\u03bd \u03c4\u03bf\u03c5\u03c4\u03bf\u03b9, \u03ba\u03b1\u03b9\n\u03b2\u03bf\u03b7\u03b8\u03bf\u03bd \u03bd\u03bf\u03c3\u03bf\u03b9\u03c2 \u03ba\u03b1\u03b8\u03b9\u03c3\u03c4\u03b1\u03bd\u03b1\u03b9--\u03c0\u03c1\u03bf\u03bc\u03b1\u03bd\u03c4\u03b5\u03c5\u03c2 \u03b4\u03b5 \u1f41 \u1f31\u03b5\u03c1\u03b5\u03c5\u03c2 \u03b5\u03c3\u03c4\u03b9. Pausanias. l. 10. p.\n884. The city was also called Ophitea.\n\n[775] Aristophanes. \u039d\u03b5\u03c6\u03b5\u03bb\u03b1\u03b9. v. 595.\n\n[776] See Scholia to Aristoph. v. 595.\n\n[777] Ibidem.\n\n[778] We meet with the like in the Orphica.\n\n  \u0391\u03bc\u03c6\u03b9 \u03b4\u03b5 \u03bc\u03b1\u03bd\u03c4\u03b5\u03b9\u03b1\u03c2 \u03b5\u03b4\u03b1\u03b7\u03bd \u03c0\u03bf\u03bb\u03c5\u03c0\u03b5\u03b9\u03c1\u03bf\u03bd\u03b1\u03c2 \u1f41\u03c1\u03bc\u03bf\u03c5\u03c2\n  \u0398\u03b7\u03c1\u03c9\u03bd, \u039f\u03b9\u03c9\u03bd\u03c9\u03bd \u03c4\u03b5. Argonautica. v. 33.\n\nSo in Pindar. \u039a\u03b5\u03bb\u03b1\u03b4\u03bf\u03bd\u03c4\u03b9 \u03bc\u03bf\u03b9 \u03b1\u03bc\u03c6\u03b9 \u039a\u03b9\u03bd\u03c5\u03c1\u03b1\u03bd. Pyth. Ode 2. p. 203.\n\nWe have the same from the Tripod itself.\n\n  \u0391\u03bc\u03c6\u03b9 \u03b4\u03b5 \u03a0\u03c5\u03b8\u03c9, \u03ba\u03b1\u03b9 \u039a\u03bb\u03b1\u03c1\u03b9\u03bf\u03c5 \u03bc\u03b1\u03bd\u03c4\u03b5\u03c5\u03bc\u03b1\u03c4\u03b1 \u03a6\u03bf\u03b9\u03b2\u03bf\u03c5. Apollo de defectu Oraculor.\n      apud Eusebium. Pr\u00e6p. Evang. l. 5. c. 16. p. 204.\n\n[779] Hymn to Venus of Salamis. See Homer Didymi. vol. 2. p. 528.\n\nThe names of the sacred hymns, as mentioned by Proclus in his \u03a7\u03c1\u03b7\u03c3\u03c4\u03bf\u03bc\u03b1\u03b8\u03b5\u03b9\u03b1,\nwere \u03a0\u03b1\u03b9\u03b1\u03bd\u03b5\u03c2, \u0394\u03b9\u03b8\u03c5\u03c1\u03b1\u03bc\u03b2\u03bf\u03c2, \u0391\u03b4\u03c9\u03bd\u03b9\u03c2, \u0399\u03bf \u0392\u03b1\u03ba\u03c7\u03bf\u03bd, \u1f59\u03c0\u03bf\u03c1\u03c7\u03b7\u03bc\u03b1\u03c4\u03b1, \u0395\u03b3\u03ba\u03c9\u03bc\u03b9\u03b1, \u0395\u03c5\u03ba\u03c4\u03b9\u03ba\u03b1.\nPhotius. c. 236. p. 983.\n\n[780] Diodorus. l. 5. p. 213.\n\n[781] Idque a \u0398\u03c1\u03b9\u03b1\u03bc\u03b2\u1ff3 Gr\u00e6co, Liberi Patris cognomento. Varro de lingu\u00e2 Lat.\nl. 5. p. 58.\n\n[782] Diodorus Siculus. l. 5. p. 213.\n\n[783] Epiphanius--adversus H\u00e6res. l. 3. p. 1093.\n\n[784] Pindar. Olympic Ode vi. p. 53.\n\nIamus, supposed by Pindar to have been the son of Apollo; but he was the\nsame as Apollo and Osiris. He makes Apollo afford him the gift of prophecy:\n\n                  \u0395\u03bd\u03b8\u03b1 \u1f41\u03b9 \u03c9\u03c0\u03b1\u03c3\u03b5\n  \u0398\u03b7\u03c3\u03b1\u03c5\u03c1\u03bf\u03bd \u03b4\u03b9\u03b4\u03c5\u03bc\u03bf\u03bd \u03bc\u03b1\u03bd\u03c4\u03bf\u03c3\u03c5\u03bd\u03b1\u03c2 (\u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd). Ibid. p. 53.\n\n[785] Of the Iamid\u00e6, see Herodotus. l. v. c. 44. l. ix. c. 33.\n\n  \u039a\u03b1\u03bb\u03bb\u03b9\u03bf\u03bd \u03c4\u03c9\u03bd \u0399\u03b1\u03bc\u03b9\u03b4\u03b5\u03c9\u03bd \u03bc\u03b1\u03bd\u03c4\u03b9\u03bd.\n\n[786] Pindar. Ibidem. p. 51.\n\n[787] Pi is the antient Egyptian prefix.\n\n[788] Herodotus. l. 1. c. 62. p. 30.\n\n[789] Apollonius Rhodius. l. 3. v. 1180.\n\nAn ox or cow from being oracular was styled Alphi as well as Omphi. Hence\nPlutarch speaks of Cadmus: \u1f49\u03bd \u03c6\u03b1\u03c3\u03b9 \u03c4\u03bf \u03b1\u03bb\u03c6\u03b1 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u03c0\u03c1\u03bf\u03c4\u03b1\u03be\u03b1\u03b9. \u03b4\u03b9\u03b1 \u03c4\u03bf \u03a6\u03bf\u03b9\u03bd\u03b9\u03ba\u03b1\u03c2\n\u1f41\u03c5\u03c4\u03c9 \u03ba\u03b1\u03bb\u03b5\u03b9\u03bd \u03c4\u03bf\u03bd \u03b2\u03bf\u03c5\u03bd. Sympos. Qu\u00e6st. 9. 3.\n\n[790] In insul\u00e2 Pharo. Pliny. l. 36. c. 12.\n\n[791] Wheeler's Travels, p. 207.\n\n[792] Wheeler. p. 204. Sandys's travels. p. 32.\n\n[793] Strabo. l. 17. p. 1141.\n\n[794] Strabo. l. 3. p. 259.\n\n[795] Strabo. l. 2. p. 258.\n\n[796] Strabo. Ibidem. Ou-Ob. Sol. Pytho. Onoba, regio Solis Pythonis.\n\n[797] Strabo calls the African pillar Abyluca; which is commonly rendered\nAbila.--\u0395\u03bd\u03b9\u03bf\u03b9 \u03b4\u03b5 \u03c3\u03c4\u03b7\u03bb\u03b1\u03c2 \u1f51\u03c0\u03b5\u03bb\u03b1\u03b2\u03bf\u03bd \u03c4\u03b7\u03bd \u039a\u03b1\u03bb\u03c0\u03b7\u03bd, \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u0391\u03b2\u03c5\u03bb\u03c5\u03ba\u03b1--\u03ba\u03c4\u03bb. Ibidem.\nAb-El-Uc, and Ca-Alpe.\n\nCalpe is now called Gibel-Tar, or Gibralter: which name relates to the hill\nwhere of old the pillar stood.\n\n[798] --\u0391\u03bb\u03bb' \u03b1\u03c0\u03bf \u03bb\u03b9\u03bc\u03b5\u03bd\u03bf\u03c2 \u03bc\u03b5\u03bd \u03bf\u03c5\u03b4\u03b5\u03b9\u03c2 \u03b1\u03bd\u03b1\u03b3\u03b7\u03c4\u03b1\u03b9, \u03bc\u03b7 \u03b8\u03c5\u03c3\u03b1\u03c2 \u03c4\u03bf\u03b9\u03c2 \u0398\u03b5\u03c3\u03b9\u03c2, \u03ba\u03b1\u03b9\n\u03c0\u03b1\u03c1\u03b1\u03ba\u03b1\u03bb\u03b5\u03c3\u03b1\u03c2 \u03b1\u03c5\u03c4\u03bf\u03c5\u03c2 \u03b2\u03bf\u03b7\u03b8\u03bf\u03c5\u03c2. Arrian upon Epictetus. l. 3. c. 22.\n\n[799] Virgil. l. 3. \u00c6neis.\n\n[800] Callimachus. Hymn to Delos. v. 3l6.\n\n[801] Homer. Hymn to Apollo, v. 156.\n\nHelen is said to have been a mimic of this sort.\n\n[802] \u03a4\u03bf \u1f31\u03b5\u03c1\u03bf\u03bd \u03c4\u03bf\u03c5 \u039f\u03c5\u03c1\u03b9\u03bf\u03c5 \u03b1\u03c0\u03b5\u03c7\u03b5\u03b9 \u03b1\u03c0\u03bf \u03c4\u03bf\u03c5 \u0392\u03c5\u03b6\u03b1\u03bd\u03c4\u03b9\u03bf\u03c5 \u03c3\u03c4\u03b1\u03b4\u03b9\u03b1 \u03c1\u03ba\u00b7 \u03b3\u03b9\u03bd\u03bf\u03bd\u03c4\u03b1\u03b9 \u03b4\u03b5\n\u03bc\u03b9\u03bb\u03b9\u03b1 \u03b9\u03db. \u03ba\u03b1\u03b9 \u03b5\u03c3\u03c4\u03b9 \u03c3\u03c4\u03b5\u03bd\u03bf\u03c4\u03b1\u03c4\u03bf\u03bd \u03c4\u03bf \u03c3\u03c4\u03bf\u03bc\u03b1 \u03c4\u03bf\u03c5 \u03a0\u03bf\u03bd\u03c4\u03bf\u03c5 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03bd. Anon.\nDescript. Ponti Euxini.\n\n[803] See Spon. and Wheeler's travels. p. 209.\n\n[804] Dionysius \u03c0\u03b5\u03c1\u03b9\u03b7\u03b3\u03b7\u03c2. v. 380.\n\n[805] Apollonius Rhodius. l. 1. v. 601.\n\n[806] Ibid. l. 1. v. 1114.\n\nIn another place,\n\n  \u03a6\u03c5\u03bb\u03b1 \u03c4\u03b5 \u0392\u03b9\u03b8\u03c5\u03bd\u03c9\u03bd \u03b1\u03c5\u03c4\u1fc3 \u03ba\u03c4\u03b5\u03b1\u03c4\u03b9\u03c3\u03c3\u03b1\u03c4\u03bf \u03b3\u03b1\u03b9\u1fc3,\n  \u039c\u03b5\u03c3\u03c6' \u03b5\u03c0\u03b9 \u03a1\u03b7\u03b2\u03b1\u03b9\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c7\u03bf\u03b1\u03c2, \u03c3\u03ba\u03bf\u03c0\u03b5\u03bb\u03bf\u03bd \u03c4\u03b5 \u039a\u03bf\u03bb\u03c9\u03bd\u03b7\u03c2.\n                  Apollon. Rhod. l. 2. v. 790.\n\n[807] Orphic Argonaut. v. 375.\n\n[808] Homer's Hymn to Apollo.\n\n[809] Orphic Argonaut. v. 1295.\n\nSophocles calls the sea coast \u03c0\u03b1\u03c1\u03b1\u03b2\u03c9\u03bc\u03b9\u03bf\u03c2 \u03b1\u03ba\u03c4\u03b7, from the numbers of altars.\n\u0152dipus Tyrannus. v. 193.\n\nThe like province was attributed to the supposed sister of Apollo, Diana:\nJupiter tells her--\n\n                  \u03ba\u03b1\u03b9 \u03bc\u03b5\u03bd \u03b1\u03b3\u03c5\u03b9\u03b1\u03b9\u03c2\n  \u0395\u03c3\u03c3\u1fc3 \u03ba\u03b1\u03b9 \u03bb\u03b9\u03bc\u03b5\u03bd\u03b5\u03c3\u03c3\u03b9\u03bd \u03b5\u03c0\u03b9\u03c3\u03ba\u03bf\u03c0\u03bf\u03c2.\n\nAnd, in another place:\n\n  \u03a4\u03c1\u03b9\u03c2 \u03b4\u03b5\u03ba\u03b1 \u03c4\u03bf\u03b9 \u03c0\u03c4\u03bf\u03bb\u03b9\u03b5\u03b8\u03c1\u03b1 \u03ba\u03b1\u03b9 \u03bf\u03c5\u03ba \u1f11\u03bd\u03b1 \u03a0\u03c5\u03c1\u03b3\u03bf\u03bd \u03bf\u03c0\u03b1\u03c3\u03c3\u03c9.\n                  Callimachus. Hymn to Diana.\n\n  \u03a0\u03bf\u03c4\u03bd\u03b9\u03b1, \u039c\u03bf\u03c5\u03bd\u03c5\u03c7\u03b9\u03b7, \u039b\u03b9\u03bc\u03b5\u03bd\u03bf\u03c3\u03ba\u03bf\u03c0\u03b5, \u03c7\u03b1\u03b9\u03c1\u03b5, \u03a6\u03b5\u03c1\u03b1\u03b9\u03b1. Ibid. v. 259.\n\n[810] \u03a0\u03c1\u03b9\u03bd \u03b3\u03b5 \u03bf\u03c5\u03bd \u03b1\u03ba\u03c1\u03b9\u03b2\u03c9\u03b8\u03b7\u03bd\u03b1\u03b9 \u03c4\u03b1\u03c2 \u03c4\u03c9\u03bd \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1\u03c4\u03c9\u03bd \u03c3\u03c7\u03b5\u03c3\u03b5\u03b9\u03c2, \u03ba\u03b9\u03bf\u03bd\u03b1\u03c2 \u1f31\u03c3\u03c4\u03b1\u03bd\u03c4\u03b5\u03c2 \u1f41\u03b9\n\u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03b9 \u03b5\u03c3\u03b5\u03b2\u03bf\u03bd \u03c4\u03bf\u03c5\u03c4\u03bf\u03c5\u03c2, \u1f61\u03c2 \u03b1\u03c6\u03b9\u03b4\u03c1\u03c5\u03bc\u03b1\u03c4\u03b1 \u03c4\u03bf\u03c5 \u0398\u03b5\u03bf\u03c5. Clemens Alexand. l. 1. p.\n418.\n\n[811] --\u039f\u03bd\u03c4\u03bf\u03c2 \u03bf\u03c5\u03c7\u03b9 \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1\u03c4\u03bf\u03c2 \u03c3\u03c5\u03bd \u03c4\u03b5\u03c7\u03bd\u1fc3, \u03bb\u03b9\u03b8\u03bf\u03c5 \u03b4\u03b5 \u03b1\u03c1\u03b3\u03bf\u03c5 \u03ba\u03b1\u03c4\u03b1 \u03c4\u03bf \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03bd.\nPausan. l. 9. p. 757.\n\nAlso of the Thespians: \u039a\u03b1\u03b9 \u03c3\u03c6\u03b9\u03c3\u03b9\u03bd \u03b1\u03b3\u03b1\u03bb\u03bc\u03b1 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u03b1\u03c1\u03b3\u03bf\u03c2 \u03bb\u03b9\u03b8\u03bf\u03c2. p.\n761.\n\n[812] Tertullian adversus Gentes. l. 1. c. 12.\n\n[813] \u039a\u03b1\u03b9 \u03c4\u03bf \u03bc\u03b5\u03bd \u03a3\u03b1\u03bc\u03b9\u03b1\u03c2 \u1f29\u03c1\u03b1\u03c2 \u03c0\u03c1\u03bf\u03c4\u03b5\u03c1\u03bf\u03bd \u03b7\u03bd \u03c3\u03b1\u03bd\u03b9\u03c2. Clementis Cohort. p. 40.\n\n[814] Apollonius Rhodius. l. 1. v. 1117. p. 115.\n\n[815] Orphic Argonaut. v. 605.\n\nPliny, l. 16, mentions simulacrum vitigineum.\n\n[816] Callimachus. Hymn to Diana. v. 237.\n\n[817] \u03a0\u03c1\u03b5\u03bc\u03bd\u03bf\u03bd--\u03c3\u03c4\u03b5\u03bb\u03b5\u03c7\u03bf\u03c2, \u03b2\u03bb\u03b1\u03c3\u03c4\u03bf\u03c2, \u03c0\u03b1\u03bd \u03c1\u03b9\u03b6\u03c9\u03bc\u03b1 \u03b4\u03b5\u03bd\u03b4\u03c1\u03bf\u03c5 \u03c4\u03bf \u03b3\u03b7\u03c1\u03b1\u03c3\u03ba\u03bf\u03bd\u00b7 \u03b7 \u03c4\u03bf\n\u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c5 \u03c0\u03c1\u03bf\u03c2 \u03c4\u1fc3 \u03b3\u03b7 \u03c0\u03c1\u03b5\u03bc\u03bd\u03bf\u03bd. Hesychius.\n\n\u03a0\u03c1\u03b5\u03bc\u03bd\u03b9\u03b1\u03c3\u03b1\u03b9, \u03b5\u03ba\u03c1\u03b9\u03b6\u03c9\u03c3\u03b1\u03b9. Ibidem.\n\n[818] Nonni Dionysiaca. l. xi. p. 306.\n\n[819] Nonni Dion. l. x. p. 278.\n\n[820] Nonni Dion. l. xi. p. 296.\n\n[821] Ovid. Fast. l. 3. v. 409.\n\n[822] \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2, \u03c0\u03bf\u03bb\u03b9\u03c2 \u03c4\u03b7\u03c2 \u039b\u03b9\u03b3\u03c5\u03c3\u03c4\u03b9\u03ba\u03b7\u03c2\u00b7 \u1f19\u03ba\u03b5\u03c4\u03b1\u03b9\u03bf\u03c2 \u03b5\u03bd \u0395\u03c5\u03c1\u03c9\u03c0\u1fc3\u00b7 \u03b5\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03b1\u03ba\u03c1\u03b1\n\u03a4\u03bf\u03c1\u03c9\u03bd\u03b1\u03b9\u03c9\u03bd \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03b7\u00b7 \u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u1f11\u03c4\u03b5\u03c1\u03b1 \u03b1\u03ba\u03c1\u03b1 \u03c4\u03b7\u03c2 \u03a3\u03b1\u03bc\u03bf\u03c5\u00b7 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03bb\u03b7 \u03b5\u03bd\n\u039a\u03c5\u03c1\u03b7\u03bd\u03b7. \u0391\u03b3\u03c1\u03bf\u03b9\u03c4\u03b1\u03c2 \u03b4\u03b5 \u03b4\u03c5\u03bf \u03c0\u03bf\u03bb\u03b5\u03b9\u03c2 \u03c6\u03b7\u03c3\u03b9, \u03c4\u03b7\u03bd \u03bc\u03b5\u03bd \u03b1\u03bd\u03c9, \u03c4\u03b7\u03bd \u03b4\u03b5 \u03ba\u03b1\u03c4\u1ff3\u00b7 \u03b5\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03ba\u03b1\u03b9\n\u0399\u03c4\u03b1\u03bb\u03b9\u03b1\u03c2 \u03b1\u03ba\u03c1\u03b1, \u03ba\u03b1\u03b9 \u03bb\u03b9\u03bc\u03b7\u03bd. Steph. Byzant.\n\n\u039a\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03bc\u03b5\u03bd \u03bf\u03c5\u03bd \u03ba\u03b1\u03b9 \u03b1\u03ba\u03c1\u03b1 \u03c4\u03b9\u03c2 \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2. Strabo of Samos. l. 14. p. 944.\n\n[823] Ampelusia, called \u039a\u03c9\u03c4\u03c4\u03b7\u03c2 \u03b1\u03ba\u03c1\u03bf\u03bd. Ptolemy. l. 4. so named according to\nStrabo \u03b1\u03c0\u03bf \u039a\u03c9\u03c4\u03b5\u03c9\u03bd, or \u039a\u03c9\u03c4\u03b1\u03b9\u03c9\u03bd, not far from a city Zilis, and Cota. See\nPliny. l. 5. c. 1.\n\nPromontorium Oceani extimum Ampelusia. Pliny. l. 5. c. 1.\n\nAmpelona. Pliny. l. 6. c. 28.\n\n[824] \u0391\u03c0\u03bf \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c5 \u03b1\u03ba\u03c1\u03b7\u03c2 \u03b5\u03c0\u03b9 \u039a\u03b1\u03bd\u03b1\u03c3\u03c4\u03c1\u03b1\u03b9\u03b7\u03bd \u03b1\u03ba\u03c1\u03b7\u03bd. Herodotus. l. 7. c. 123.\n\n\u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03b1\u03ba\u03c1\u03b1, in Crete. Ptolemy. See Pliny. l. 4. c. 12.\n\n[825] In Samos was \u0391\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2 \u03b1\u03ba\u03c1\u03b1\u00b7 \u03b5\u03c3\u03c4\u03b9 \u03b4\u03b5 \u03bf\u03c5\u03ba \u03b5\u03c5\u03bf\u03b9\u03bd\u03bf\u03c2. Strabo. l. 14. p.\n944.\n\nSome places were called more simply Ampe.\n\nSee Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.\n\n\u0391\u03bc\u03c0\u03b7 of Tzetzes. See Cellarius.\n\n[826] \u039c\u03c5\u03ba\u03b1\u03bb\u03b7\u03c2 \u03c7\u03c9\u03c1\u03b9\u03bf\u03bd \u1f31\u03b5\u03c1\u03bf\u03bd. Herodotus. l. 1. c. 148.\n\n[827] Pr\u00e6p. Evan. l. 5. c. 16.\n\n[828] Pindar. Olymp. Ode 12.\n\n\u039d\u03c5\u03bc\u03c6\u03b1\u03b9 \u03b5\u03b9\u03c3\u03b9 \u03b5\u03bd \u03c4\u1ff3 \u03c6\u03c1\u03b5\u03b1\u03c4\u03b9. Artemidorus Oneirocrit. l. 2. c. 23.\n\n[829] \u039d\u03c5\u03bc\u03c6\u03c9\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u1f31\u03b5\u03c1\u03bf\u03bd \u03b5\u03c0\u03b9 \u03c4\u1fc3 \u03c0\u03b7\u03b3\u1fc3.---\u03bb\u03bf\u03c5\u03bf\u03bc\u03b5\u03bd\u03bf\u03b9\u03c2 \u03b4\u03b5 \u03b5\u03bd \u03c4\u1fc3 \u03c0\u03b7\u03b3\u1fc3 \u03ba\u03b1\u03bc\u03b1\u03c4\u03c9\u03bd \u03c4\u03b5\n\u03b5\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03b1\u03bb\u03b3\u03b7\u03bc\u03b1\u03c4\u03c9\u03bd \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd \u1f31\u03b1\u03bc\u03b1\u03c4\u03b1. Pausanias. l. 6. p. 510.\n\n[830] \u039d\u03c5\u03bc\u03c6\u03b9\u03ba\u03b1, and \u039b\u03bf\u03c5\u03c4\u03c1\u03b1, are put by Hesychius as synonymous.\n\nOmnibus aquis Nymph\u00e6 sunt pr\u00e6sidentes. Servius upon Virgil. Eclog. 1.\n\nThetis was styled Nympha, merely because she was supposed to be water.\nThetidem dici voluerunt aquam, unde et _Nympha_ dicta est. Fulgentij\nMytholog. c. viii. p. 720.\n\n[831] Pausanias. l. 8. p. 670.\n\nYoung women were, by the later Greeks, and by the Romans, styled Nymph\u00e6;\nbut improperly. Nympha vox, Gr\u00e6corum \u039d\u03c5\u03bc\u03c6\u03b1, non fuit ab origine Virgini\nsive Puell\u00e6 propria: sed solummodo partem corporis denotabat. \u00c6gyptijs,\nsicut omnia animalia, lapides, frutices, atque herbas, ita omne membrum\natque omnia corporis humani loca, aliquo dei titulo mos fuit denotare. Hinc\ncor nuncupabant Ath, uterum Mathyr, vel Mether: et fontem f\u0153mineum, sicut\net alios fontes, nomine Ain Omphe, Gr\u00e6ce \u03bd\u03c5\u03bc\u03c6\u03b7, insignibant: quod ab\n\u00c6gyptijs ad Gr\u00e6cos derivatum est.--Hinc legimus, \u039d\u03c5\u03bc\u03c6\u03b7 \u03c0\u03b7\u03b3\u03b7, \u03ba\u03b1\u03b9 \u03bd\u03b5\u03bf\u03b3\u03b1\u03bc\u03bf\u03c2\n\u03b3\u03c5\u03bd\u03b7, \u03bd\u03c5\u03bc\u03c6\u03b7\u03bd \u03b4\u03b5 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9 \u03ba\u03c4\u03bb. Suidas.\n\n\u03a0\u03b1\u03c1' \u0391\u03b8\u03b7\u03bd\u03b1\u03b9\u03bf\u03b9\u03c2 \u1f21 \u03c4\u03bf\u03c5 \u0394\u03b9\u03bf\u03c2 \u03bc\u03b7\u03c4\u03b7\u03c1, \u039d\u03c5\u03bc\u03c6\u03b7. Ibidem.\n\n[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis. \u039a\u03b1\u03b9\n\u1f41 \u0391\u03c6\u03b8\u03b1\u03c2 \u03b4\u03b5\u03c7\u03b5\u03c4\u03b1\u03b9 \u03c0\u03bf\u1fe4\u1fe5\u03c9\u03b8\u03b5\u03bd \u03c4\u03bf\u03c5 \u03c0\u03c5\u03c1\u03bf\u03c2 \u03b5\u03b9\u03b4\u03bf\u03c2. The same by Gregory Nyssen is\ncontracted, and called, after the Ionic manner, \u03a6\u03b8\u03b7\u03c2: \u1f61\u03c3\u03c0\u03b5\u03c1 \u1f41 \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03bf\u03c2\n\u03a6\u03b8\u03b7\u03c2 \u03b5\u03be\u03b1\u03c0\u03c4\u03b5\u03c4\u03b1\u03b9. Liber de anim\u00e2. On which account these writers are blamed\nby the learned Valesius. They are, however, guilty of no mistake; only use\nthe word out of composition. Ain-Aptha, contracted Naptha, was properly the\nfountain itself: the matter which proceeded from it was styled Apthas,\nPthas, and Ptha. It was one of the titles of the God of fire, called\nApha-Astus, the Hephastus of the Greeks; to whom this inflammable substance\nwas sacred.\n\nSee Valesij not\u00e6 in Amm. Marcellinum. l. 23. p. 285.\n\nEpirus was denominated from the worship of fire, and one of its rivers was\ncalled the Aphas.\n\n[833] Pliny. l. 31. p. 333.\n\n[834] Marcellinus. l. 23. p. 285.\n\n[835] Pliny. l. 6. p. 326.\n\n[836] Strabo. l. 7. p. 487. See Antigoni Carystii Mirabilia. p. 163.\n\n[837] \u0395\u03bd \u03c4\u1fc3 \u03c7\u03c9\u03c1\u1fb3 \u03c4\u03c9\u03bd \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03b9\u03b1\u03c4\u03c9\u03bd \u03ba\u03b1\u03bb\u03b5\u03b9\u03c4\u03b1\u03b9 \u03c4\u03b9 \u039d\u03c5\u03bc\u03c6\u03b1\u03b9\u03bf\u03bd\u00b7 \u03c0\u03b5\u03c4\u03c1\u03b1 \u03b4\u03b5 \u03b5\u03c3\u03c4\u03b9 \u03c0\u03c5\u03c1\n\u03b1\u03bd\u03b1\u03b4\u03b9\u03b4\u03bf\u03c5\u03c3\u03b1\u00b7 \u1f51\u03c0' \u03b1\u03c5\u03c4\u1fc3 \u03b4\u03b5 \u03ba\u03c1\u03b7\u03bd\u03b1\u03b9 \u1fe5\u03b5\u03bf\u03c5\u03c3\u03b9 \u03c7\u03bb\u03b9\u03b1\u03c1\u03bf\u03c5 \u0391\u03c3\u03c6\u03b1\u03bb\u03c4\u03bf\u03c5. Strabo. l. 7. p.\n487.\n\n[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called\nAmpelitis from \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c2, the vine: because its waters were good to kill\nvermin, \u0391\u03ba\u03bf\u03c2 \u03c4\u03b7\u03c2 \u03c6\u03b8\u03b5\u03b9\u03c1\u03b9\u03c9\u03c3\u03b7\u03c2 \u03b1\u03bc\u03c0\u03b5\u03bb\u03bf\u03c5. A far fetched etymology. Neither\nStrabo, nor Posidonius, whom he quotes, considers that the term is of\nSyriac original.\n\n[839] Philostrati vita Apollonii. l. 8. c. 4. p. 116.\n\n[840] Dionis Historia Romana. Johannis Resin: Antiq. l. 3. c. 11.\n\n[841] Pausanias. l. 9. p. 718.\n\n[842] Evagrius. l. 3. c. 12.\n\n[843] Marcellinus. l. 15. c. 7. p. 68.\n\n[844] Celsus apud Originem. l. 7. p. 333.\n\nSee also Plutarch. de Oraculorum defectu.\n\n[845] Callimachus. Hymn to Diana. v. 226.\n\n[846] Callimachus. Ibid. v. 33.\n\n\u03a0\u03bf\u03bb\u03bb\u03b1\u03c2 \u03b4\u03b5 \u03be\u03c5\u03bd\u03b7 \u03c0\u03bf\u03bb\u03b5\u03b1\u03c2.\n\n[847] Callimachus. Hymn to Apollo. v. 56.\n\n[848] Cicero de Divinatio. l. 1.\n\n[849] Lucian. Astrolog. v. 1. p. 993.\n\n[850] See in the former treatise, inscribed \u039f\u03bc\u03c6\u03b7.\n\n[851] Are not all the names which relate to the different stages of\nmanhood, as well as to family cognation, taken from the titles of priests,\nwhich were originally used in temples; such as Pater, Vir, Virgo, Puer,\nMater, Matrona, Patronus, Frater, Soror, \u0391\u03b4\u03b5\u03bb\u03c6\u03bf\u03c2, \u039a\u03bf\u03c5\u03c1\u03bf\u03c2?\n\n[852] Verses from an antient Choriambic poem, which are quoted by\nTerentianus Maurus de Metris.\n\n[853] Lucilli Fragmenta.\n\n[854] Ode of Ausonius to Attius Patera Rhetor in Professorum Burdigalensium\ncommemoratione. Ode 10.\n\n[855] Ausonius. Ode 4.\n\n[856] He is called Balen by \u00c6schylus. Pers\u00e6. p. 156. \u0392\u03b1\u03bb\u03b7\u03bd, \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c2 \u0392\u03b1\u03bb\u03b7\u03bd.\n\n[857] \u0392\u03b5\u03bb\u03b9\u03bd \u03b4\u03b5 \u03ba\u03b1\u03bb\u03bf\u03c5\u03c3\u03b9 \u03c4\u03bf\u03c5\u03c4\u03bf\u03bd\u00b7 \u03c3\u03b5\u03b2\u03bf\u03c5\u03c3\u03b9 \u03b4\u03b5 \u1f51\u03c0\u03b5\u03c1\u03c6\u03c5\u03c9\u03c2, \u0391\u03c0\u03bf\u03bb\u03bb\u03c9\u03bd\u03b1 \u03b5\u03b9\u03bd\u03b1\u03b9\n\u03b5\u03b8\u03b5\u03bb\u03bf\u03bd\u03c4\u03b5\u03c2. Herodian. l. 8. of the Aquileians.\n\nInscriptio vetus Aquilei\u00e6 reperta. APOLLINI. BELENO. C. AQUILEIENS. FELIX.\n\n[858] Apollonius Rhodius. Argonautic. l. 2. v. 703.\n\n[859] Ibidem. l. 1. v. 1135.\n\n[860] Juvenal. Sat. 14. v. 265.\n\n[861] Manilius. l. 5. v. 434.\n\n[862] Phavorinus.\n\n\u1f29 \u039f\u03bb\u03c5\u03bc\u03c0\u03b9\u03b1 \u03c0\u03c1\u03c9\u03c4\u03bf\u03bd \u039a\u03c1\u03bf\u03bd\u03b9\u03bf\u03c2 \u03bb\u03bf\u03c6\u03bf\u03c2 \u03b5\u03bb\u03b5\u03b3\u03b5\u03c4\u03bf. Scholia in Lycophron. v. 42.\n\n\u03a3\u03c9\u03c4\u03b7\u03c1 \u1f51\u03c8\u03b9\u03bd\u03b5\u03c6\u03b5\u03c2 \u0396\u03b5\u03c5, \u039a\u03c1\u03bf\u03bd\u03b9\u03bf\u03bd \u03c4\u03b5 \u03bd\u03b1\u03b9\u03c9\u03bd \u03bb\u03bf\u03c6\u03bf\u03bd. Pindar. Olymp. Ode 5. p. 43.\n\n[863] Pindar. Olympic Ode 6. p. 52.\n\nApollo was the same as Iamus; whose priests were the I\u00e4mid\u00e6, the most\nantient order in Greece.\n\n[864] It is a word of Amonian original, analogous to Eliza-bet, Bet-Armus,\nBet-Tumus in India, Phainobeth in Egypt.\n\n[865] Lycophron. v. 159. here they sacrificed \u0396\u03b7\u03bd\u03b9 \u039f\u03bc\u03b2\u03c1\u03b9\u1ff3.\n\n[866] Pindar. Olymp. Ode 6. p. 51.\n\n[867] \u03a4\u03b1\u03c2 \u03bc\u03b5\u03bd \u03b4\u03b7 \u03c0\u03b5\u03c4\u03c1\u03b1\u03c2 \u03c3\u03b5\u03b2\u03bf\u03c5\u03c3\u03b9 \u03c4\u03b5 \u03bc\u03b1\u03bb\u03b9\u03c3\u03c4\u03b1, \u03ba\u03b1\u03b9 \u03c4\u1ff3 \u0395\u03c4\u03b5\u03bf\u03ba\u03bb\u03b5\u03b9 \u03c6\u03b1\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u03b1\u03c2\n\u03c0\u03b5\u03c3\u03b5\u03b9\u03bd \u03b5\u03ba \u03c4\u03bf\u03c5 \u03bf\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5. Pausanias. l. 9. p. 786.\n\n[868] Euripides in Ione. v. 935. See Radicals, p. 85. Macar.\n\n[869] Clemens Alexand. Strom. l. 1. p. 358.\n\n[870] Pausanias. l. 10. p. 825.\n\n[871] Pindar. Olymp. Ode 1. p. 8.\n\n[872] Scholia in Pindar. Olymp. Ode 1. p. 8.\n\n[873] Diogenes Laertius: Vita Anaxagor\u00e6.\n\n[874] Pliny. l. 2. c. 58. p. 102.\n\n[875] \u0397\u03bb\u03b9\u03b2\u03b1\u03c4\u03bf\u03bd \u03c0\u03b5\u03c4\u03c1\u03b1\u03bd they construed \u03bb\u03b9\u03b8\u03bf\u03bd \u03b1\u03c6' \u1f21\u03bb\u03b9\u03bf\u03c5 \u03b2\u03b1\u03b9\u03bd\u03bf\u03bc\u03b5\u03bd\u03bf\u03bd.\n\n[876] Pindar. Olympic. Ode 1. p. 8.\n\n[877] \u03a4\u03bf\u03bd \u1f51\u03c0\u03b5\u03c1 \u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03c2 \u03a4\u03b1\u03bd\u03c4\u03b1\u03bb\u03bf\u03c5 \u03bb\u03b9\u03b8\u03bf\u03bd. Pindar. Isthm. Ode 8. p. 482.\n\n[878] \u0391\u03bb\u03ba\u03b1\u03b9\u03bf\u03c2, \u03ba\u03b1\u03b9 \u0391\u03bb\u03ba\u03bc\u03b1\u03bd \u03bb\u03b9\u03b8\u03bf\u03bd \u03c6\u03b1\u03c3\u03b9\u03bd \u03b5\u03c0\u03b1\u03b9\u03c9\u03c1\u03b5\u03b9\u03c3\u03b8\u03b1\u03b9 \u03a4\u03b1\u03bd\u03c4\u03b1\u03bb\u1ff3. Scholia upon\nPindar. Olymp. Ode 1. p. 8.\n\n[879] \u03a0\u03b9\u03bd\u03b5 \u03bb\u03b5\u03b3\u03b5\u03b9 \u03c4\u03bf \u03c4\u03bf\u03c1\u03b5\u03c5\u03bc\u03b1, \u03ba\u03b1\u03b9 \u03bf\u03c1\u03b3\u03b9\u03b1 \u03bc\u03b1\u03bd\u03b8\u03b1\u03bd\u03b5 \u03c3\u03b9\u03b3\u03b7\u03c2. Antholog.\n\n[880] Scholia upon Lycophron. v. 152.\n\n[881] Scholia upon Pindar. Olymp. Ode 1. p. 8.\n\n[882] Pindar. Scholia. Ibidem.\n\n[883] Justin. Martyr ad Tryphonem. p. 168. The rites of Mithras were styled\nPatrica.\n\n[884] Gruter. Inscript. p. xlix. n. 2.\n\n[885] Indiculus Paganiarum in Consilio Leptinensi ad ann. Christi 743.\n\nSee du Fresne Gloss, and Hoffman. Petra.\n\nNullus Christianus ad fana, vel ad Petras vota reddere pr\u00e6sumat.\n\n[886]\n\n  \u039f\u03c5 \u03bc\u03b5\u03bd \u03c0\u03c9\u03c2 \u03bd\u03c5\u03bd \u03b5\u03c3\u03c4\u03b9\u03bd \u1f51\u03c0\u03bf \u03b4\u03c1\u03c5\u03bf\u03c2, \u03bf\u03c5\u03b4' \u1f51\u03c0\u03bf \u03c0\u03b5\u03c4\u03c1\u03b7\u03c2\n  \u03a4\u1ff3 \u03bf\u03b1\u03c1\u03b9\u03b6\u03b5\u03bc\u03b5\u03bd\u03b1\u03b9, \u1f01\u03c4\u03b5 \u03c0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03c2, \u03b7\u03ca\u03b8\u03b5\u03bf\u03c2 \u03c4\u03b5,\n  \u03a0\u03b1\u03c1\u03b8\u03b5\u03bd\u03bf\u03c2, \u03b7\u03ca\u03b8\u03b5\u03bf\u03c2 \u03c4' \u03bf\u03b1\u03c1\u03b9\u03b6\u03b5\u03c4\u03bf\u03bd \u03b1\u03bb\u03bb\u03b7\u03bb\u03bf\u03b9\u03c3\u03b9\u03bd. Homer. Iliad. \u03c7. v. 126.\n\n  \u039b\u03b9\u03b8\u03bf\u03bc\u03bf\u03c4\u03b1\u03b9, \u03b4\u03b7\u03bc\u03b7\u03b3\u03bf\u03c1\u03bf\u03b9, \u03b5\u03c0\u03b9 \u03c4\u03bf\u03c5 \u03bb\u03b9\u03b8\u03bf\u03c5 \u03bf\u03bc\u03bd\u03c5\u03bd\u03c4\u03b5\u03c2. Hesychius.\n\n[887] Pindar. Pyth. Ode 4. p. 248.\n\n\u03a0\u03b5\u03c4\u03c1\u03b1\u03b9\u03bf\u03c2 \u03c4\u03b9\u03bc\u1fb3\u03c4\u03b1\u03b9 \u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd \u03c0\u03b1\u03c1\u03b1 \u0398\u03b5\u03c4\u03c4\u03b1\u03bb\u03bf\u03b9\u03c2. Scholia ibidem.\n\n[888] Zeus was represented by a pyramid: Artemis by a pillar. \u03a0\u03c5\u03c1\u03b1\u03bc\u03b9\u03b4\u03b9 \u03b4\u03b5 \u1f41\n\u039c\u03b5\u03b9\u03bb\u03b9\u03c7\u03b9\u03bf\u03c2, \u1f21 \u03b4\u03b5 \u03ba\u03b9\u03bf\u03bd\u03b9 \u03b5\u03c3\u03c4\u03b9\u03bd \u03b5\u03b9\u03ba\u03b1\u03c3\u03bc\u03b5\u03bd\u03b7. Pausan. l. 2. p. 132.\n\n[889] Pausanias. l. 1. p. 104.\n\nAccording to the acceptation, in which I understand the term, we may\naccount for so many places in the east being styled Petra. Persis and India\ndid not abound with rocks more than Europe; yet, in these parts, as well as\nin the neighbouring regions, there is continually mention made of Petra:\nsuch as \u03a0\u03b5\u03c4\u03c1\u03b1 \u03a3\u03b9\u03c3\u03b9\u03bc\u03b9\u03b8\u03c1\u03bf\u03c5 in Sogdiana, Petra Aornon in India, \u03ba\u03b1\u03b9 \u03c4\u03b7\u03bd \u03c4\u03bf\u03c5\n\u039f\u03be\u03bf\u03c5 (\u03a0\u03b5\u03c4\u03c1\u03b1\u03bd), \u1f41\u03b9 \u03b4\u03b5 \u0391\u03c1\u03b9\u03b1\u03bc\u03b1\u03b6\u03bf\u03c5. Strabo. l. 11. p. 787. Petra Abatos in\nEgypt, \u03a0\u03b5\u03c4\u03c1\u03b1 \u039d\u03b1\u03b2\u03b1\u03c4\u03b1\u03b9\u03b1 in Arabia. Many places called Petra occur in the\nhistory of Alexander: \u1f19\u03bb\u03b5\u03b9\u03bd \u03b4\u03b5 \u03ba\u03b1\u03b9 \u03a0\u03b5\u03c4\u03c1\u03b1\u03c2 \u03b5\u03c1\u03c5\u03bc\u03bd\u03b1\u03c2 \u03c3\u03c6\u03bf\u03b4\u03c1\u03b1 \u03b5\u03ba \u03c0\u03c1\u03bf\u03b4\u03bf\u03c3\u03b5\u03c9\u03c2.\nStrabo. l. 11. p. 787. They were in reality sacred eminences, where of old\nthey worshipped; which in aftertimes were fortified. Every place styled Arx\nand \u0391\u03ba\u03c1\u03bf\u03c0\u03bf\u03bb\u03b9\u03c2 was originally of the same nature. The same is to be observed\nof those styled Purgoi.\n\n[890] Gruter. Inscript. lxxxvi. n. 8.\n\n[891] Xenophon. \u039a\u03c5\u03c1\u03bf\u03c5\u03c0\u03b1\u03b9\u03b4\u03b5\u03b9\u03b1.\n\n[892] Nonnus. Dionysiac. l. ix. p. 266.\n\n[893] Pausanias. l. 7. p. 577.\n\n[894] \u0391\u039b\u03a6\u0399\u03a4\u039f\u039d, \u03c4\u03bf \u03b1\u03c0\u03bf \u03bd\u03b5\u03b1\u03c2 \u03ba\u03c1\u03b9\u03b8\u03b7\u03c2, \u03b7 \u03c3\u03b9\u03c4\u03bf\u03c5 \u03c0\u03b5\u03c6\u03c5\u03c1\u03bc\u03b5\u03bd\u03bf\u03bd \u03b1\u03bb\u03b5\u03c5\u03c1\u03bf\u03bd. Hesychius.\n\n\u0391\u03bb\u03c6\u03b9\u03c4\u03b1 \u03bc\u03b5\u03bb\u03b9\u03c4\u03b9 \u03ba\u03b1\u03b9 \u03b5\u03bb\u03b1\u03b9\u1ff3 \u03b4\u03b5\u03b4\u03b5\u03c5\u03bc\u03b5\u03bd\u03b1. Hesych.\n\n[895] \u039f\u039c\u03a0\u0391\u0399, \u03b8\u03c5\u03bc\u03b1\u03c4\u03b1, \u03ba\u03b1\u03b9 \u03c0\u03c5\u03c1\u03bf\u03b9 \u03bc\u03b5\u03bb\u03b9\u03c4\u03b9 \u03b4\u03b5\u03b4\u03b5\u03c5\u03bc\u03b5\u03bd\u03bf\u03b9. Hesychius.\n\n\u039f\u039c\u03a0\u0399\u0391, \u03c0\u03b1\u03bd\u03c4\u03bf\u03b4\u03b1\u03c0\u03b1 \u03c4\u03c1\u03c9\u03b3\u03b1\u03bb\u03b9\u03b1. Ibidem.\n\nIt it was expressed Amphi, the cakes were Amphitora, Amphimantora,\nAmphimasta: which seem to have been all nearly of the same composition.\n\n\u0391\u039c\u03a6\u0391\u03a3\u039c\u0391, \u03c8\u03b1\u03b9\u03c3\u03c4\u03b1 \u03bf\u03b9\u03bd\u1ff3 \u03ba\u03b1\u03b9 \u03b5\u03bb\u03b1\u03b9\u1ff3 \u03b2\u03b5\u03b2\u03c1\u03b5\u03b3\u03bc\u03b5\u03bd\u03b1. Ibidem.\n\n[896] Fine flour had the sacred name of _Ador_, from _Adorus_, the God of\nday, an Amonian name.\n\n[897] \u1f49\u039c\u039f\u03a5\u03a1\u0391, \u03c3\u03b5\u03bc\u03b9\u03b4\u03b1\u03bb\u03b9\u03c2 \u1f11\u03c6\u03b8\u03b5, \u03bc\u03b5\u03bb\u03b9 \u03b5\u03c7\u03bf\u03c5\u03c3\u03b1, \u03ba\u03b1\u03b9 \u03c3\u03b7\u03c3\u03b1\u03bc\u03bf\u03bd. Hesych.\n\n\u0391\u039c\u039f\u03a1\u0391, \u03c3\u03b7\u03bc\u03b9\u03b4\u03b1\u03bb\u03b9\u03c2 \u1f11\u03c6\u03b8\u03b7 \u03c3\u03c5\u03bd \u03bc\u03b5\u03bb\u03b9\u03c4\u03b9. Ibidem.\n\n\u1f49\u039c\u039f\u03a1\u0399\u03a4\u0391\u03a3, \u03b1\u03c1\u03c4\u03bf\u03c2 \u03b5\u03ba \u03c0\u03c5\u03c1\u03bf\u03bd \u03b4\u03b9\u1fc3\u03c1\u03b7\u03bc\u03b5\u03bd\u03bf\u03bd \u03b3\u03b5\u03b3\u03bf\u03bd\u03c9\u03c2. Ibid.\n\nAlso \u0391\u03bc\u03bf\u03c1\u03b2\u03b9\u03c4\u03b1\u03b9, Amorbit\u00e6. See Athen\u00e6us. l. 14. p. 646.\n\n[898] \u03a0\u0399\u039f\u039d\u0395\u03a3, \u03c0\u03bb\u03b1\u03ba\u03bf\u03c5\u03bd\u03c4\u03b5\u03c2. Hesychius.\n\nPi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.\n\n[899] \u03a7\u0391\u03a5\u03a9\u039d\u0391\u03a3, \u03b1\u03c1\u03c4\u03bf\u03c5\u03c2 \u03b5\u03bb\u03b1\u03b9\u1ff3 \u03b1\u03bd\u03b1\u03c6\u03c5\u03c1\u03b1\u03b8\u03b5\u03bd\u03c4\u03b1\u03c2 \u03ba\u03c1\u03b9\u03b8\u03b9\u03bd\u03bf\u03c5\u03c2. Suidas.\n\n[900] The latter Greeks expressed Puramoun, Puramous.\n\n\u03a0Y\u03a1\u0391\u039c\u039f\u03a5\u03a3, a cake. \u0397\u03bd \u1f41 \u03a0\u03c5\u03c1\u03b1\u03bc\u03bf\u03c5\u03c2 \u03c0\u03b1\u03c1\u03b1 \u03c4\u03bf\u03b9\u03c2 \u03c0\u03b1\u03bb\u03b1\u03b9\u03bf\u03b9\u03c2 \u03b5\u03c0\u03b9\u03bd\u03b9\u03ba\u03b9\u03bf\u03c2. Artemidorus.\nl. 1. c. 74. \u039a\u03b1\u03b9 \u1f41 \u03b4\u03b9\u03b1\u03b3\u03c1\u03c5\u03c0\u03bd\u03b7\u03c3\u03b1\u03c2 \u03bc\u03b5\u03c7\u03c1\u03b9 \u03c4\u03b7\u03bd \u1f11\u03c9 \u03b5\u03bb\u03b1\u03bc\u03b2\u03b1\u03bd\u03b5 \u03c4\u03bf\u03bd \u03c0\u03c5\u03c1\u03b1\u03bc\u03bf\u03c5\u03bd\u03c4\u03b1.\nSchol. Aristoph. \u1f39\u03c0\u03c0\u03b5\u03b9\u03c2.\n\nSee Meuisius on Lycophron. v. 593. and Hesych. \u03c0\u03c5\u03c1\u03b1\u03bc\u03bf\u03c5\u03c2, \u03b5\u03b9\u03b4\u03bf\u03c2 \u03c0\u03bb\u03b1\u03ba\u03bf\u03c5\u03bd\u03c4\u03bf\u03c2.\n\n[901] \u039f\u0392\u0395\u039b\u0399\u0391\u0399, placent\u00e6. Athen\u00e6us. l. 14. p. 645.\n\n[902] \u039d\u03c5\u03bd \u03b8\u03c5\u03c3\u03c9 \u03c4\u03b1 \u03a0\u0399\u03a4Y\u03a1\u0391. Theocritus. Idyl. 2. v. 33.\n\n[903] Athen\u00e6us. l. 14. p. 646.\n\n[904] Diogenes Laertius: Vita Empedoclis. l.8.\n\n[905] Some read \u03b5\u03b8\u03b1\u03c5\u03bc\u03b1\u03c3\u03b5. Cedrenus. p. 82. Some have thought, that by \u03b2\u03bf\u03c5\u03bd\nwas meant an Ox: but Pausanias says, that these offerings were \u03c0\u03b5\u03bc\u03bc\u03b1\u03c4\u03b1: and\nmoreover tells us; \u1f41\u03c0\u03bf\u03c3\u03b1 \u03b5\u03c7\u03b5\u03b9 \u03c8\u03c5\u03c7\u03b7\u03bd, \u03c4\u03bf\u03c5\u03c4\u03c9\u03bd \u03bc\u03b5\u03bd \u03b7\u03be\u03b9\u03c9\u03c3\u03b5\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd \u03b8\u03c5\u03c3\u03b1\u03b9.\n_Cecrops sacrificed nothing that had life._ Pausan. l. 8. p. 600.\n\n[906] Jeremiah. c. 44. v. 18, 19.\n\n[907] Ibid. c. 7. v. l8.\n\n[908] Jeremiah. c. 51. v. 19. according to the Seventy.\n\nSo also c. 7. v. 18. \u03a7\u03b1\u03c5\u03c9\u03bd\u03b1\u03c2 \u03c4\u03b5 \u03c3\u03c4\u03c1\u03b1\u03c4\u03b9\u1fb3 \u03c4\u03bf\u03c5 \u039f\u03c5\u03c1\u03b1\u03bd\u03bf\u03c5. Chau-On, domus vel\ntemplum Solis.\n\n[909] Herodotus mentions this custom, and styles it justly \u03b1\u03b9\u03c3\u03c7\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03c9\u03bd\n\u03bd\u03bf\u03bc\u03c9\u03bd. He says that it was practised at the temple of the Babylonish Deity\nMelitta. l. 1. c. 199.\n\n[910] Strabo. l. 11. p. 805. Anais, or Anait, called Tanais, in this\npassage: they are the same name.\n\nThe same account given of the Lydian women by Herodotus: \u03c0\u03bf\u03c1\u03bd\u03b5\u03c5\u03b5\u03b9\u03bd \u03b3\u03b1\u03c1\n\u1f01\u03c0\u03b1\u03c3\u03b1\u03c2. l. 3. c. 93: all, universally, were devoted to whoredom.\n\n[911] Herodotus. l. 2. c. 129. p. 138.\n\n[912] Herodotus. l. 2. c. 129. p. 166.\n\n[913] Plutarch. Isis et Osiris, p. 366.\n\n[914] Herodotus. l. 2. c. 85, 86.\n\n[915] \u03a4\u03b1\u03c5\u03c4\u03b1 \u03b4\u03b7 \u03bb\u03b5\u03b3\u03bf\u03c5\u03c3\u03b9 \u03c6\u03bb\u03c5\u03b7\u03c1\u03b5\u03bf\u03bd\u03c4\u03b5\u03c2. Herod. l. 2. c. 131.\n\n[916] The star between the horns shows that it was a representation of the\nDeity, and the whole a religious memorial.\n\n[917] Cyril. contra Julian. p. 15. It is related somewhat differently in\nthe Tim\u00e6us of Plato. vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p.\n356.\n\n[918] L. 2. c. 53. The evidence of Herodotus must be esteemed early; and\nhis judgment valid. What can afford us a more sad account of the doubt and\ndarkness, in which mankind was inveloped, than these words of the\nhistorian? how plainly does he shew the necessity of divine interposition;\nand of revelation in consequence of it!\n\n[919] Herodotus. l. 2. c. 53.\n\n[920] Virgil. Georgic. l. 1. v. 6.\n\nLiber is El-Abor contracted: Sol, Parens Lucis.\n\n[921] Scholia in Horat. l. 2. Ode 19.\n\n[922] Orphic. Fragment. in Macrob. Sat. l. 1. c. 23.\n\n[923] Macrob. Sat. l. 1. c. 18.\n\nHe is called by Eumolpus \u0391\u03c3\u03c4\u03c1\u03bf\u03c6\u03b1\u03bd\u03b7 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd \u03b5\u03bd \u03b1\u03ba\u03c4\u03b9\u03bd\u03b5\u03c3\u03c3\u03b9 \u03c0\u03c5\u03c1\u03c9\u03c0\u03bf\u03bd: apud\nEuseb. P. E. l. 9 c. 27.\n\n[924] Zemissus is the Amonian Sames, or Samesh, analogous to Beth-Shemesh\nin the Scriptures.\n\n[925] Orphic. Fragment. 4. p. 364. edit. Gesner.\n\nSee Stephani Po\u00ebsis Philosoph. p. 80. from Justin Martyr.\n\n[926] Macrobius. Saturn. l. 1. c. 18. p. 202. He mentions Jupiter Lucetius,\nand Diespater, the God of day; and adds, Cretenses \u0394\u03b9\u03b1 \u03c4\u03b7\u03bd \u1f21\u03bc\u03b5\u03c1\u03b1\u03bd vocant.\n_The Cretans call the day dia._ The word dies of the Latines was of the\nsame original.\n\n[927] Diodorus Siculus. l. 1. p. 22.\n\n[928] Chronolog. Canon. p. 32.\n\n[929] Hermesianax.\n\nIt may be worth while to observe below, how many Gods there were of the\nsame titles and departments. \u03a0\u03b1\u03b9\u03bf\u03bd\u03b9\u03bf\u03c2 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03b9\u03bf\u03c2. Hesychius. P\u00e6onia Minerva.\nPlutarch. de decem Rhetoribus.\n\n\u03a0\u03b1\u03bb\u03b1\u03b9\u03bc\u03c9\u03bd \u1f29\u03c1\u03b1\u03ba\u03bb\u03b7\u03c2. Hesychius.\n\n\u0399\u03b7\u03c4\u03b7\u03c1 \u03c0\u03b1\u03bd\u03c4\u03c9\u03bd, \u0391\u03c3\u03ba\u03bb\u03b7\u03c0\u03b9\u03b5, \u03b4\u03b5\u03c3\u03c0\u03bf\u03c4\u03b1 \u03a0\u03b1\u03b9\u03b1\u03bd. Orphic. H. 66.\n\n\u03a0\u03bf\u03c3\u03b5\u03b9\u03b4\u03c9\u03bd \u0399\u03b1\u03c4\u03c1\u03bf\u03c2 \u03b5\u03bd \u03a4\u03b7\u03bd\u1ff3. Clement. Cohort. p. 26.\n\nOlen, the most antient mythologist, made Eilithya to be the mother of Eros;\nso that Eilithya and Venus must have been the same, and consequently Diana.\n\n\u039c\u03b7\u03c4\u03b5\u03c1\u03b1 \u0395\u03c1\u03c9\u03c4\u03bf\u03c2 \u0395\u03b9\u03bb\u03b9\u03b8\u03c5\u03b9\u03b1\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9. Pausan. l. 9. p. 762.\n\nAdonim, Attinem, Osirim et Horum aliud non esse quam Solem. Macrobius Sat.\nl. 1. c. 21. p. 209.\n\nJanus was Juno, and styled Junonius. Macrob. Sat. l. 1. c. 9. p. 159.\n\nLunam; eandem Dianam, eandem Cererem, eandem Junonem, eandem Proserpinam\ndicunt. Servius in Georgic. l. 1. v. 5.\n\nAstarte, Luna, Europa, Dea Syria, Rhea, the same. Lucian. de Syri\u00e2 De\u00e2.\n\n\u039a\u03b5\u03b9\u03bf\u03b9 \u0391\u03c1\u03b9\u03c3\u03c4\u03b1\u03b9\u03bf\u03bd \u03c4\u03bf\u03bd \u03b1\u03c5\u03c4\u03bf\u03bd \u03ba\u03b1\u03b9 \u0394\u03b9\u03b1 \u03ba\u03b1\u03b9 \u0391\u03c0\u03bf\u03bb\u03bb\u03c9 \u03bd\u03bf\u03bc\u03b9\u03b6\u03bf\u03bd\u03c4\u03b5\u03c2. \u03ba\u03c4\u03bb. Athenagoras.\np. 290.\n\n\u1f29\u03bb\u03b9\u03bf\u03c2, \u0396\u03b5\u03c5\u03c2. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.\n\n\u1f29\u03bb\u03b9\u03bf\u03c2, \u039a\u03c1\u03bf\u03bd\u03bf\u03c2. Damascius apud Photium. c. 242.\n\n[930] Auson. Epigram. 30.\n\nSee Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or\nAttis. \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd \u03c4\u03b9\u03bd\u03b5\u03c2 \u0391\u03c4\u03c4\u03b9\u03bd \u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03b5\u03c3\u03b8\u03b1\u03b9 \u03b8\u03b5\u03bb\u03bf\u03c5\u03c3\u03b9\u03bd. Clementis Cohort. p.\n16.\n\n[931] Orphic. Hymn. x. p. 200. Gesner.\n\n\u03a0\u03b1\u03c1' \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03b9\u03c3\u03b9 \u03b4\u03b5 \u03a0\u03b1\u03bd \u03bc\u03b5\u03bd \u03b1\u03c1\u03c7\u03b1\u03b9\u03bf\u03c4\u03b1\u03c4\u03bf\u03c2, \u03ba\u03b1\u03b9 \u03c4\u03c9\u03bd \u03bf\u03ba\u03c4\u03c9 \u03c4\u03c9\u03bd \u03c0\u03c1\u03c9\u03c4\u03c9\u03bd \u03bb\u03b5\u03b3\u03bf\u03bc\u03b5\u03bd\u03c9\u03bd\n\u0398\u03b5\u03c9\u03bd. Herodotus. l. 2. c. 145. Priapus was Zeus; also Pan, and Orus: among\nthe people of Lampsacus esteemed Dionusus.\n\n[932] Euphorion.\n\n[933] L. 10. p. 805.\n\n[934] Oprhic. Hymn. in Poseidon xvi. p. 208.\n\n[935] Selden de Diis Syris. p. 77. and additamenta. He was of old styled\nArcles in Greece; and supposed to have been the son of Xuth. \u039a\u03bf\u03b8\u03bf\u03c2 \u03ba\u03b1\u03b9\n\u0391\u03c1\u03ba\u03bb\u03b7\u03c2, \u1f41\u03b9 \u03a7\u03c5\u03b8\u03bf\u03c5 \u03c0\u03b1\u03b9\u03b4\u03b5\u03c2. Plutarch. Qu\u00e6stiones Gr\u00e6c\u00e6. v. 1. p 296.\n\n[936] Nonnus. l. 40. p. 1038.\n\n[937] In Demosthenem \u039a\u03b1\u03c4\u03b1 \u039c\u03b5\u03b9\u03b4\u03b9\u03bf\u03c5. \u03a0\u03b1\u03bd \u03c3\u03c7\u03b7\u03bc\u03b1 \u03c0\u03b5\u03c1\u03b9\u03c4\u03b5\u03b8\u03b5\u03b1\u03c3\u03b9\u03bd \u03b1\u03c5\u03c4\u1ff3. p. 647. See\nalso Macrob. Sat. l. 1. c. 18.\n\n\u0391\u03c5\u03c4\u03bf\u03bd \u03c4\u03bf\u03bd \u0394\u03b9\u03b1 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u03bf\u03bd \u03c0\u03b1\u03b9\u03b4\u03b1\u03c2 \u03ba\u03b1\u03b9 \u03bd\u03b5\u03bf\u03c5\u03c2 \u1f21 \u03b8\u03b5\u03bf\u03bb\u03bf\u03b3\u03b9\u03b1 \u03ba\u03b1\u03bb\u03b5\u03b9. Proclus\nupon Plato's Parmenides. See Orphic Fragments. p. 406.\n\n[938] Hesychius. The passage is differently read. Kuster exhibits it\n\u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03bf\u03c2. \u1f49\u03b4\u03b5 \u03c4\u03b1 \u03c0\u03b5\u03c1\u03b9 \u0391\u03bc\u03b1\u03b8\u03bf\u03c5\u03bd\u03c4\u03b1 \u03b3\u03b5\u03b3\u03c1\u03b1\u03c6\u03c9\u03c2 \u03a0\u03b1\u03b9\u03b1\u03bd, \u1f61\u03c2 \u03b1\u03bd\u03b4\u03c1\u03b1 \u03c4\u03b7\u03bd \u03b8\u03b5\u03bf\u03bd\n\u03b5\u03c3\u03c7\u03b7\u03bc\u03b1\u03c4\u03b9\u03c3\u03b8\u03b1\u03b9 \u03b5\u03bd \u039a\u03c5\u03c0\u03c1\u1ff3 \u03c6\u03b7\u03c3\u03b9\u03bd.\n\n[939] Servius upon Virgil. \u00c6neid. l. 2. v. 632.\n\n[940] Scholia upon Apollon. Rhod. l. 3. v. 52. \u03a4\u03c9\u03bd \u03ba\u03b1\u03bb\u03bf\u03c5\u03bc\u03b5\u03bd\u03c9\u03bd \u039c\u03bf\u03b9\u03c1\u03c9\u03bd \u03b5\u03b9\u03bd\u03b1\u03b9\n\u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03b1\u03bd. In some places of the east, Venus was the same as Cybele and\nRhea, the Mother of the Gods: \u03a0\u03b5\u03c1\u03b9 \u03c4\u03b7\u03c2 \u03c7\u03c9\u03c1\u03b1\u03c2 \u03c4\u03b1\u03c5\u03c4\u03b7\u03c2 \u03c3\u03b5\u03b2\u03bf\u03c5\u03c3\u03b9 \u03bc\u03b5\u03bd \u1f61\u03c2 \u03b5\u03c0\u03b9 \u03c4\u03b1\u03bd\n\u03c4\u03b7\u03bd \u0391\u03c6\u03c1\u03bf\u03b4\u03b9\u03c4\u03b7\u03bd, \u1f61\u03c2 \u03bc\u03b7\u03c4\u03b5\u03c1\u03b1 \u03b8\u03b5\u03c9\u03bd, \u03c0\u03bf\u03b9\u03ba\u03b9\u03bb\u03b1\u03b9\u03c2 \u03ba\u03b1\u03b9 \u03b5\u03b3\u03c7\u03c9\u03c1\u03b9\u03bf\u03b9\u03c2 \u03bf\u03bd\u03bf\u03bc\u03b1\u03c3\u03b9\n\u03c0\u03c1\u03bf\u03c3\u03b1\u03b3\u03bf\u03c1\u03b5\u03c5\u03bf\u03bd\u03c4\u03b5\u03c2. Ptol. Tetrabibl. l. 2.\n\n[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem\nesse ac f\u0153minam. Ibidem.\n\n[942] Apud Augustin. de Civitate Dei. l. 4. c. 11. and l. 7. c. 9.\n\nThe author of the Orphic verses speaks of the Moon as both male and female.\n\n\u0391\u03c5\u03be\u03bf\u03bc\u03b5\u03bd\u03b7 \u03ba\u03b1\u03b9 \u03bb\u03b5\u03b9\u03c0\u03bf\u03bc\u03b5\u03bd\u03b7, \u03b8\u03b7\u03bb\u03c5\u03c3\u03c4\u03b5 \u03ba\u03b1\u03b9 \u03b1\u03c1\u03c3\u03b7\u03bd. Hymn 8. v. 4.\n\nDeus Lunus was worshipped at Charr\u00e6, Edessa, and all over the east.\n\n[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.\n\nThe Orphic verses \u03c0\u03b5\u03c1\u03b9 \u03c6\u03c5\u03c3\u03b5\u03c9\u03c2 are to the same purpose.\n\n  \u03a0\u03b1\u03bd\u03c4\u03c9\u03bd \u03bc\u03b5\u03bd \u03c3\u03c5 \u03c0\u03b1\u03c4\u03b7\u03c1, \u03bc\u03b7\u03c4\u03b7\u03c1, \u03c4\u03c1\u03bf\u03c6\u03bf\u03c2, \u03b7\u03b4\u03b5 \u03c4\u03b9\u03b8\u03b7\u03b9\u03bf\u03c2. Hymn 9. v. 18.\n\n[944] Orphic Hymn 31. v. 10. p. 224.\n\n[945] Orphic Fragment. vi. p. 366. Gesner's Edit. from Proclus on Plato's\nAlcibiades. See also Poesis Philosophica H. Stephani. p. 81.\n\n[946] Jupiter Lucetius, or God of light. Macrob. Sat. l. 1. c. 15. p. 182.\n\n[947] Orphic Fragm. vii. p. 371. See Poesis Philosoph. H. Stephani. p. 85.\n\nOrpheus of Protogonus.\n\n  \u03a0\u03c1\u03c9\u03c4\u03bf\u03b3\u03bf\u03bd', \u0397\u03c1\u03b9\u03ba\u03b1\u03c0\u03b1\u03b9\u03b5, \u03b8\u03b5\u03c9\u03bd \u03c0\u03b1\u03c4\u03b5\u03c1, \u03b7\u03b4\u03b5 \u03ba\u03b1\u03b9 \u1f51\u03b9\u03b5. Hymn. 51. p. 246.\n\n[948] Apuleii Metamorph. l. xi. p. 241.\n\n[949] Porphyr. apud Eusebium Pr\u00e6p. Evang. l. 3. c. 11.\n\n\u03a4\u03b9\u03bc\u1fb3\u03c4\u03b1\u03b9 \u03c0\u03b1\u03c1\u03b1 \u039b\u03b1\u03bc\u03c8\u03b1\u03ba\u03b7\u03bd\u03bf\u03b9\u03c2 \u1f41 \u03a0\u03c1\u03b9\u03b1\u03c0\u03bf\u03c2, \u1f41 \u03b1\u03c5\u03c4\u03bf\u03c2 \u03c9\u03bd \u03c4\u1ff3 \u0394\u03b9\u03bf\u03bd\u03c5\u03c3\u1ff3. Athen\u00e6us. l. 1.\np. 30.\n\n[950] Janus Gulielmus Laurenbergius.\n\n[951] Selden de Diis Syris. p. 77.\n\n       *       *       *       *       *\n\n\nCorrections made to printed original.\n\n(Introductory poem.) In tamen incultis: 'tamem' in original, no such word.\n\n(Nimrod.) wherefore it is said: 'it it said' in original.\n\n(On and Eon) \u039f\u03bd\u03bf\u03bc\u03b1 \u03b1\u03c5\u03c4\u1ff3 \u1f19\u03b2\u03c1\u03b1\u03ca\u03c3\u03c4\u03b9: diaresis on \u03b1; in original.\n\n(Gau., near ref. 383) \u1fa1\u03c2 \u03ba\u03b1\u03b9 \u03c4\u03bf\u03bd \u1f19\u03c1\u03bc\u03b7\u03bd \u1f41\u03c5\u03c4\u03c9\u03c2: \u0395\u03c1\u03bc\u03b7\u03bd with smooth breath mark\nin original.\n\n(ibid., near ref. 407) \u039a\u03c9\u03ba\u03c5\u03c4\u03bf\u03c2 \u1f51\u03b4\u03c9\u03c1 \u03b1\u03c4\u03b5\u03c1\u03c0\u03b5\u03c3\u03c4\u03b1\u03c4\u03bf\u03bd: '\u1f51\u03b4\u03c9\u03c2' in original, no\nsuch form, amended to match Perseus E-Text.\n\n(ibid., near ref. 409) quem Coilus genuit: 'genuvit' in original, cited as\n'genuit' in Lewis & Short.\n\n(Dissertation upon the Helladian, near ref. 514) \u1f19\u03bb\u03bb\u03b7\u03bd\u03c9\u03bd \u03b5\u03c7\u03b5\u03b9\u03bd \u03bf\u03c5\u03b4\u03b5\u03bd:\n'\u03b5\u03c7\u03b9\u03b5\u03bd', with a transpose mark over the '\u03b9\u03b5', in original.\n\n(Of the Omphi, near ref. 739) \u1f41\u03b8\u03b9 \u03c4' \u03bf\u03bc\u03c6\u03b1\u03bb\u03bf\u03c2 \u03b5\u03c3\u03c4\u03b9 \u03b8\u03b1\u03bb\u03b1\u03c3\u03c3\u03b7\u03c2: \u1f41\u03b8\u03b9\u03c4', no space\nin original.\n\n(ibid., near ref. 766) \u03ba\u03c5\u03b2\u03b5\u03c1\u03bd\u03b7\u03c4\u03b7\u03c1\u03b1 \u03c4\u03b5 \u03a4\u03b9\u03c6\u03c5\u03bd: \u03c4\u03b5\u03a4\u03b9\u03c6\u03c5\u03bd, no space in original.\n\n(ibid., near ref. 779) \u03b4\u03bf\u03c2 \u03b4' \u1f31\u03bc\u03b5\u03c1\u03bf\u03b5\u03c3\u03c3\u03b1\u03bd: '\u03b4\u03bf\u03c3\u03b8'', no space in original\n\n(ibid., near ref. 804) any ness or foreland: 'nees' in original, no such\nword.\n\n(An Account of the gods of Greece, near ref. 918) \u03c0\u03c1\u03c9\u03b7\u03bd \u03c4\u03b5 \u03ba\u03b1\u03b9 \u03c7\u03b8\u03b5\u03c2:\n'\u03c0\u03c1\u03b9\u03bd\u03c4\u03b5' in original, no such word, amended to match Perseus E-Text.\n\n(ibid., near ref. 929) \u1f19\u03c1\u03bc\u03b7\u03c2 \u03b8', \u1f29\u03c6\u03b1\u03b9\u03c3\u03c4\u03bf\u03c2 \u03c4\u03b5 \u03ba\u03bb\u03c5\u03c4\u03bf\u03c2: \u1f19\u03c1\u03bc\u03b7\u03c3\u03b8', no space in\noriginal.\n\n(Note 26.) \u039c\u03b5\u03c3\u03c4\u03c1\u03b1\u03b9\u03bf\u03c5\u03c2 \u03c4\u03bf\u03c5\u03c2 \u0391\u03b9\u03b3\u03c5\u03c0\u03c4\u03b9\u03bf\u03c5\u03c2: '\u0391\u03b9\u03b3\u03c0\u03c4\u03b9\u03bf\u03c5\u03c2' in original, obvious\ntypo.\n\n(Note 39.) hinnulea: 'hinnul\u00e6' in original. Cited as 'hinnulea' in Lewis &\nShort.\n\n(Note 170.) l. 6. c. 7.: 'l. c. 7.' in original.\n\n(Note 354.) changed this termination into e: 'into r' in original. Sense\nrequires 'into e'.\n\n(Note 355.) \u1f51\u03b9\u03c9\u03bd\u03bf\u03b9 \u03c4\u03b5 \u03c4\u03c9\u03bd \u03b4' \u03b1\u03bd\u03b4\u03c1\u03c9\u03bd: \u1f51\u03b9\u03c9\u03bd\u03bf\u03b9\u03c4\u03b5 no space in original.\n\n(Note 426.) \u1f49\u03b9\u03b4' \u03b9\u03be\u03bf\u03bd: ''\u0398\u03b9\u03b4'' in original.\n\n(Note 430.) p. 3?6: middle digit illegible in original.\n\n(Note 465.) \u03b5\u03c0\u03c5\u03b8\u03bf\u03bd\u03c4\u03bf \u1f41\u03b9 \u1f19\u03bb\u03bb\u03b7\u03bd\u03b5\u03c2: \u03bf\u03b9 with smooth breathing mark in original\n(smooth breathing is generally not marked).\n\n(Note 466.) \u1f21 \u1f41\u03bc\u03bf\u03c5 \u03c0\u03bf\u03bb\u03b7\u03c3\u03b9\u03c2: \u03b7 \u03bf\u03bc\u03bf\u03c5 with smooth breathing marks in original.\n\n(Note 540.) \u03c4\u03bf \u03b4\u03b7 \u03c0\u03bf\u03c1\u03c1\u03c9 \u03b4\u03c5\u03c3\u03b5\u03bb\u03b5\u03b3\u03ba\u03c4\u03bf\u03bd: '\u03b4\u03c5\u03c3\u03b5\u03bb\u03b5\u03b3\u03c4\u03bf\u03bd' in original, no such\nword, amended to match Perseus E-Text.\n\n(Note 542.) \u03ba\u03b1\u03b9 \u03c4\u03b5\u03c1\u03b1\u03c4\u03bf\u03bb\u03bf\u03b3\u03b5\u03b9\u03bd: '\u03c4\u03b5\u03c1\u03b1\u03c4\u03bf\u03bb\u03b5\u03b3\u03b5\u03b9\u03bd' in original, no such word,\namended to match Perseus E-text.\n\n(Note 543.) \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03bf\u03c5\u03c2 \u03b5\u03bc\u03bf\u03c5 \u03b3\u03b5\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9: '\u03c4\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03bf\u03c5\u03c2' in original, obvious\ntypo.\n\n(Note 623.) \u03c0\u03bf\u03b9\u03b7\u03c4\u03b1\u03b9 \u03c8\u03c5\u03c7\u03c1\u03bf\u03c4\u03b7\u03c4\u03b1 \u03b1\u03b4\u03bf\u03c5\u03c3\u03b9: '\u03c8\u03c5\u03ba\u03c1\u03bf\u03c4\u03b7\u03c4\u03b1' in original, no such\nword.\n\n(Note 631.) \u03b4\u03b9\u03c3\u03ba\u03bf\u03c2 \u03b2\u03c1\u03b1\u03c7\u03c5\u03c2: '\u03b4\u03b9\u03c3\u03c7\u03bf\u03c2' in original, no such word.\n\n(Note 645.) \u03ba\u03c5\u03c1\u03bf\u03c2 \u03b3\u03b1\u03c1 \u1f41 \u1f21\u03bb\u03b9\u03bf\u03c2: '\u1fc3\u03bb\u03b9\u03bf\u03c2' in original - hypogegrammeni instead\nof breath mark.\n\n(Note 708.) \u03c4\u03bf\u03b9\u03c2 \u03c0\u03bf\u03c3\u03b9 \u03b4\u03b9' \u03b1\u03bd\u03b8\u03c1\u03b1\u03ba\u03b9\u03b1\u03bd: '\u03b1\u03bd\u03b8\u03b1\u03ba\u03b9\u03b1\u03bd' in original, no such word -\nr restored to match meaning of embers.","title":"A New System; or, an Analysis of Antient Mythology. Volume 1 (of 6)","tradition":"myth-cosmogony","translated_text":null,"word_count":91708}