GODS OF GREECE;
To shew that they were all originally one GOD,
the SUN.
As I shall have a great deal to say concerning the Grecian Theology in the course of this work, it will be necessary to take some previous notice of their Gods; both in respect to their original, and to their purport. Many learned men have been at infinite pains to class the particular Deities of different countries, and to point out which were the same. But they would have saved themselves much labour, if, before they had bewildered themselves in these fruitless inquiries, they had considered whether all the Deities of which they treat, were not originally the same: all from one source; branched out and diversified in different parts of the world. I have mentioned that the nations of the east acknowledged originally but one Deity, the Sun: but when they came to give the titles of Orus, Osiris, and Cham, to some of the heads of their family; they too in time were looked up to as Gods, and severally worshipped as the Sun. This was practised by the Egyptians: but this nation being much addicted to refinement in their worship, made many subtile distinctions: and supposing that there were certain emanations of divinity, they affected to particularize each by some title; and to worship the Deity by his attributes. This gave rise to a multiplicity of Gods: for the more curious they were in their disquisitions, the greater was the number of these substitutes. Many of them at first were designed for mere titles: others, as I before mentioned, were αποῤῥοιαι, derivatives, and emanations: all which in time were esteemed distinct beings, and gave rise to a most inconsistent system of Polytheism. The Grecians, who received their religion from Egypt and the east, misconstrued every thing which was imported; and added to these absurdities largely. They adopted Deities, to whose pretended attributes they were totally strangers; whose names they could not articulate, or spell. They did not know how to arrange the elements, of which the words were composed. Hence it was, that Solon the Wise could not escape the bitter, but just censure of the priest in Egypt, who accused both him, and the Grecians in general, of the grossest puerility and ignorance. [[917]]Ω Σολων, Σολων, Ἑλληνες εστε παιδες αει, γερων δε Ἑλλην ουκ εστι, νεοι τε ψυχας ἁπαντες· ουδεμιαν γαρ εν ἑαυτοις εχετε παλαιαν δοξαν, ουδε μαθημα χρονῳ πολιον ουδεν. The truth of this allegation may be proved both from the uncertainty, and inconsistency of the antients in the accounts of their Deities. Of this uncertainty Herodotus takes notice. [[918]]Ενθενδε εγενετο ἑκαστος των θεων, ειτε δ' αει ησαν παντες, ὁκοιοι δε τινες τα ειδεα, ουκ ηπιστεατο μεχρι ὁυ πρωην τε και χθες, ὡς ειπειν λογῳ. He attributes to Homer, and to Hesiod, the various names and distinctions of the Gods, and that endless polytheism which prevailed. [[919]]Ουτοι δε εισι, ὁι ποιησαντες θεογονιαν Ἑλλησι, και τοισι Θεοισι τας επωνυμιας δοντες, και τιμας τε και τεχνας διελοντες, και ειδεα αυτων σημῃναντες. This blindness in regard to their own theology, and to that of the countries, whence they borrowed, led them to misapply the terms, which they had received, and to make a God out of every title. But however they may have separated, and distinguished them under different personages, they are all plainly resolvable into one Deity, the Sun. The same is to be observed in the Gods of the Romans. This may in great measure be proved from the current accounts of their own writers; if we attend a little closely to what they say: but it will appear more manifest from those who had been in Egypt, and copied their accounts from that country. There are few characters, which at first sight appear more distinct than those of Apollo and Bacchus. Yet the department, which is generally appropriated to Apollo, as the Sun, I mean the conduct of the year, is by Virgil given to Bacchus, or Liber. He joins him with Ceres, and calls them both the bright luminaries of the world.
[[920]]Vos, O, clarissima Mundi
Lumina, labentem Cœlo qui ducitis annum,
Liber, et alma Ceres.
[[921]]Quidam ipsum solem, ipsum Apollinem, ipsum Dionysium eundem esse volunt. Hence we find that Bacchus is the Sun, or Apollo; though supposed generally to have been a very different personage. In reality they are all three the same; each of them the Sun. He was the ruling Deity of the world:
[[922]]Ἡλιε παγγενετορ, παναιολε, χρυσεοφεγγες.
He was in Thrace esteemed, and worshipped as Bacchus, or Liber. [[923]]In Thraciâ Solem Liberum haberi, quem illi Sebadium nuncupantes magnâ religione celebrant: eique Deo in colle [[924]]Zemisso ædes dicata est specie rotundâ. In short, all the Gods were one, as we learn from the same Orphic Poetry:
[[925]]Ἑις Ζευς, ἑις Αϊδες, ἑις Ἡλιος, ἑις Διονυσος,
Ἑις θεος εν παντεσσι.
Some Deities changed with the season.
[[926]]Ηελιον δε θερους, μετοπωρης δ' ἁβρον Ιαω.
It was therefore idle in the antients to make a disquisition about the identity of any God, as compared with another; and to adjudge him to Jupiter rather than to Mars, to Venus rather than Diana. [[927]]Τον Οσιριν ὁι μεν Σεραπιν, ὁιδε Διονυσον, ὁιδε Πλουτωνα, τινες δε Δια, πολλοιδε Πανα νενομικασι. Some, says Diodorus, think that Osiris is Serapis; others that he is Dionusus; others still, that he is Pluto: many take him for Zeus, or Jupiter, and not a few for Pan. This was an unnecessary embarrassment: for they were all titles of the same God, there being originally by no means that diversity which is imagined, as Sir John Marsham has very justly observed. [[928]]Neque enim tanta πολυθεοτης Gentium, quanta fuit Deorum πολυωνυμια. It is said, above, that Osiris was by some thought to be Jupiter, and by others to be Pluto. But Pluto, among the best theologists, was esteemed the same as Jupiter; and indeed the same as Proserpine, Ceres, Hermes, Apollo, and every other Deity.
[[929]]Πλουτων, Περσεφονη, Δημητηρ, Κυπρις, Ερωτες,
Τριτωνες, Νηρευς, Τηθυς και Κυανοχαιτης,
Ἑρμης θ', Ἡφαιστος τε κλυτος, Παν, Ζευς τε, και Ἑρη,
Αρτεμις, ηδ' Ἑκαεργος Απολλων, ἑις Θεος εστιν.
There were to be sure a number of strange attributes, which by some of the poets were delegated to different personages; but there were other writers who went deeper in their researches, and made them all centre in one. They sometimes represented this sovereign Deity as Dionusus; who, according to Ausonius, was worshipped in various parts under different titles, and comprehended all the Gods under one character.
[[930]]Ogygia me Bacchum vocat;
Osyrin Ægyptus putat:
Mysi Phanacem nominant:
Dionyson Indi existimant:
Romana Sacra Liberum;
Arabica Gens Adoneum;
Lucanianus Pantheon.
Sometimes the supremacy was given to Pan, who was esteemed Lord of all the elements.
[[931]]Πανα καλω, κρατερον Νομιον, κοσμοιο τε συμπαν,
Ουρανον, ηδε θαλασσαν, ιδε χθονα παμβασιλειαν,
Και πυρ αθανατον, ταδε γαρ μελη εστι τα Πανος.
Κοσμοκρατωρ, αυξητα, φαεσφορε, καρπιμε Παιαν,
Αντροχαρες, βαρυμηνις, ΑΛΗΘΗΣ ΖΕΥΣ Ὁ ΚΕΡΑΣΤΗΣ.
More generally it was conferred upon Jupiter:
[[932]]Ζευς εστιν αιθηρ, Ζευς δε γη, Ζευς δ' Ουρανος·
Ζευς τοι τα παντα.
Poseidon, God of the sea, was also reputed the chief God, the Deity of Fire. This we may infer from his priest. He was styled a Purcon, and denominated from him, and served in his oracular temples; as we learn from Pausanias, who says, [[933]]Ποσειδωνι δ' ὑπηρετην ες τα μαντευματα ειναι Πυρκωνα. He mentions a verse to the same purpose. Συν δε τε Πυρκων αμφιπολος κλυτου Εννοσιγαιου. P'urcon is Ignis vel lucis dominus: and we may know the department of the God from the name of the priest. He was no other than the supreme Deity, the Sun: from whom all were supposed to be derived. Hence Poseidon or Neptune, in the Orphic verses, is, like Zeus, styled the father of Gods and men.
[[934]] Κλυθι, Ποσειδαον——
Ουρανιων, Μακαρων τε Θεων πατερ, ηδε και ανδρων.
In the neighborhood of Tyre and Sidon the chief deity went by the name of [[935]]Ourchol, the same as Archel and Aides of Egypt, whence came the Ἡρακλης, and Hercules of Greece and Rome. Nonnus, who was deeply read in the mythology of these countries, makes all the various departments of the other Gods, as well as their titles, centre in him. He describes him in some good poetry as the head of all.
[[936]]Αστροχιτων Ἡρακλες, Αναξ πυρος, Ορχαμε κοσμου,
Ὑια Χρονου Λυκαβαντα δυωδεκαμηνον ἑλισσων,
Ἱππευων ἑλικηδον ὁλον πολον αιθοπι δισκῳ,
Κυκλον αγεις μετα κυκλον——
Ομβρον αγεις φερεκαρτον, επ' ευωδινι δε γαιῃ
Ηεριης ηωον ερευγεται αρδμον εερσης.——
Βηλος επ Ευφρηταο, Λιβυς κεκλημενος Αμμων,
Απις εφυς Νειλῳος Αραψ Κρονος, Ασσυριος Ζευς.——
Ειτε Σαραπις εφυς Αιγυπτιος, ανεφαλος Ζευς,
Ει Χρονος, ει Φαεθων πολυωνυμος, ειτε συ Μιθρης,
ΗΕΛΙΟΣ ΒΑΒYΛΩΝΟΣ, εν Ἑλλαδι ΔΕΛΦΟΣ ΑΠΟΛΛΩΝ.
All the various titles, we find, are at last comprised in Apollo, or the Sun.
It may appear strange, that Hercules, and Jupiter, or whomever we put for the chief Deity, should be of all ages. This must have been the case, if they were the same as the boy of love, and Bacchus ever young; and were also the representatives of Cronus, and Saturn. But the antients went farther; and described the same Deity under the same name in various stages of life: and [[937]]Ulpian speaking of Dionusus, says that he was represented of all ages. Και γαρ παιδα, και πρεσβυτην, και ανδρα γραφουσιν αυτον. But the most extraordinary circumstance was, that they represented the same Deity of different sexes. A bearded Apollo was uncommon; but Venus with a beard must have been very extraordinary. Yet she is said to have been thus exhibited in Cyprus, under the name of Aphroditus, Αφροδιτος: [[938]]πωγωνιαν ανδρος την Θεον εσχηματισθαι εν Κυπρῳ. The same is mentioned by Servius: [[939]]Est etiam in Cypro simulacrum barbatæ Veneris, corpora et veste muliebri, cum sceptro, et naturâ virili, quod Αφροδιτον vocant. She was also looked upon as prior to Zeus, and to most other of the Gods. [[940]]Αφροδιτη ου μονον Αθηνας, και Ἡρας, αλλα και ΔΙΟΣ εστι πρεσβυτερα. The poet Calvus speaks of her as masculine: [[941]]Polientemque Deum Venerem. Valerius Soranus among other titles calls Jupiter the mother of the Gods.
[[942]]Jupiter omnipotens, Regum Rex ipse, Deûmque
Progenitor, Genetrixque Deûm; Deus unus et idem.
Synesius speaks of him in nearly the same manner.
[[943]]Συ πατηρ, συ δ' εσσι μητηρ,
Συ δ' αρσην, συ δε θηλυς.
And the like character is given to the antient Deity Μητις.
[[944]]Αρσην μεν και θηλυς εφυς, πολυωνυμε Μητι.
In one of the fragments of the Orphic poetry there is every thing, which I have been saying comprehended within a very short compass.
[[945]]Ζευς αρσην γενετο, Ζευς αμβροτος επλετο Νυμφη,
Ζευς πυθμην γαιης τε και ουρανου αστεροεντος.——
Ζευς ποντου ῥιζα, Ζευς [[946]]Ἡλιος, ηδε Σεληνη,
Ζευς Βασιλευς, Ζευς αυτος ἁπαντων αρχιγενεθλος——
Και Μητις, πρωτος γενετωρ και Ερως πολυτερπης.
Παντα γαρ εν Ζηνος μεγαλῳ ταδε σωματι κειται.
Ἑν κρατος, ἑις Δαιμων, γενεται μεγας αρχος ἁπαντων.
Whom he meant under the title of Zeus, he explains afterwards in a solemn invocation of the God Dionusus.
[[947]]Κεκλυθι τηλεπορου δινης ἑλικαυγεα κυκλον
Ουρανιαις στροφαλιγξι περιδρομον αιεν ἑλισσων,
Αγλαε ΖΕΥ, ΔΙΟΝYΣΕ, πατερ ποντου, πατερ αιης,
Ἡλιε, παγγενετορ, παναιολε, χρυσεοφεγγες.
As we have seen how the father of the Gods was diversified, it may be worth while to hear what the supposed mother of all the Deities says of her titles and departments, in Apuleius. [[948]]Me primigenii Phryges Pessinuntiam nominant Deûm Matrem: hinc Autochthones Attici Cecropiam Minervam: illinc fluctuantes Cyprii Paphiam Venerem: Cretes sagittiferi Dictynnam Dianam. Siculi trilingues Stygiam Proserpinam: Eleusinii vetustam Deam Cererem. Junonem alii: alii Bellonam: alii Hecaten: Rhamnusiam alii: et qui nascentis dei Solis inchoantibus radiis illustrantur Æthiopes, Ariique, priscâque doctrinâ pollentes Ægyptii, ceremoniis me prorsus propriis percolentes, appellant vero nomine Reginam Isidem.
Porphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus, Proserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all one, and the[[949]] same. Nobody had examined the theology of the antients more deeply than Porphyry. He was a determined Pagan, and his evidence in this point is unexceptionable. The titles of Orus and Osiris being given to Dionusus, caused him in time to partake of the same worship which was paid to the great luminary; and as he had also many other titles, from them sprung a multiplicity of Deities. [[950]]Morichum Siculi Bacchum nominârunt: Arabes vero eundem Orachal et Adonæum: alii Lyæum, Erebinthium, Sabazium; Lacedæmonii Scytidem, et Milichium vocitarunt. But let Dionusus or Bacchus be diversified by ever so many names or titles, they all, in respect to worship, relate ultimately to the Sun. [[951]]Sit Osiris, sit Omphis, Nilus, Siris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum tandem Solem, antiquissimum Gentium numen, redeunt omnia.
END OF VOL. I.
W. Marchant, Printer, 3, Greville-street, Holborn.
Notes to Volume I.
[1] Henry VI. founder of Eton and King's College, in Cambridge.
[2] Dr. Priestley, on Philosophical Necessity.
[3] Κατα θειον δηλονοτι χρησμον. Eusebii Chron. p. 10. See also Syncellus.
[4] Αιγυπτους—προς αλληλους τᾳ ῥηματι Αμουν χρησθαι. Isis et Osiris. p. 355.
[5] Ὁ δε συμβαλων τοις απο των αδυτων ἑυρηθεισιν αποκρυφοις ΑΜΜΟΥΕΝΩΝ γραμμασι συγκειμενοις, ἁ δη ουκ ην πασι γνωριμα, την μαθησιν ἁπαντων αυτος ησκησε· και τελος επιθεις τῃ πραγματειᾳ τον κατ' αρχας μυθον και τας αλληγοριας εκποδων ποιησαμενος, εξηνυσατο την προθεσιν. Euseb. Præp. Evang. l. 1. c. 9. p. 32.
[6] He makes it exceed the æra of the Mosaic creation 1336 years. See Marsham's Canon Chron. p. 1.
[7] The Rev. Dr. Barford, Prebendary of Canterbury, and Rector of Kimpton, Hertfordshire.
[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus. Syntag. 1. p. 7.
[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066. He calls the temple Ἱερον Ομανου.
[10] Et Solem et calorem
המה
Chammha vocant (Syri.) Selden de Diis Syris. Syntag. 2. c. 8. p.247.
[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v. 1. c. 11. p.72.
[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Camæ, Camelis, Cambalidus, Comopolis, Comara, &c. All these are either names of places, where the Amonians settled; or are terms, which have a reference to their religion and worship.
[13] Plutarch. Amatorius. vol. 2. p.768.
[14] 2 Chron. c. 34. v. 4. Ωρον ειωθασι Καιμιν προσαγορευειν. Plutarch. Isis et Osiris, vol. 2. p.374.
[15] I will cut off the remnant of Baal from this place, and the name of the Chammerim with the priests. Zephaniah. c. 1. v. 4. From hence we may, in some degree, infer who are meant by the Baalim.
[16] Hesychius.
[17] Herodotus. l. 2. c. 42.
Ham sub Jovis nomine in Africâ diu cultus. Bochart. Geog. Sac. l. 1. c. 1. p. 5.
Αμμωνα Λιβυες τον Δια προσαγορευουσι, και ουτω τιμωσι· και γαρ και
φαιστος εν τοις Λακεδαιμονικοις επιβαλλων φησι,
Ζευ Λιβυης Αμμων, κερατηφορε, κεκλυθι Μαντι.
Pindar. Pyth. ode 4. v. 28. Schol.
[18] Plutarch. Isis et Osiris. vol. 2. p. 354. Zeus was certainly, as these writers say, a title given to Ham; yet it will be found originally to have belonged to his father; for titles were not uniformly appropriated.
[19] Herodotus. l. 2, c. 49. Speaking afterwards of the people at Dodona, he says, Χρονου πολλου διεξελθοντος, επυθοντα εκ της Αιγυπτου απικομενα τα ουνοματα τα τον θεων των αλλων, Διονυσου δε ὑστερον πολλῳ επυθοντο. c. 52. It was a long time before they had names for any of the Gods; and very late before they were acquainted with Dionusus; which Deity, as well as all the others, they received from Egypt. See also l. 2. c. 59.
[20] Sanchoniathon apud Eusebium prodit Ægyptiorum Κνηφ esse Phœnicum Αγαθοδαιμονα, vel secundum Mochum, Χουσωρα. See notes to Iamblichus, by Gale, p, 301.
[21] Chusistan, to the east of the Tigris, was the land of Chus: it was, likewise, called Cutha, and Cissia, by different writers. A river and region, styled Cutha, mentioned by Josephus, Ant. Jud. l. 9. c. 14. n. 3. the same which by others has been called Cushan, and Chusistan.
[22] The harbour at Carthage was named Cothon. Strabo. l. 17. p. 1189. Also, an island in that harbour. Diodorus Sic. l. 3. p. 168.
[23] Χουσον μεν ουδεν εβλαψεν ὁ κρονος. Αιθιοπες γαρ, ὡν ηρξεν, ετι και νυν ὑπο ἑαυτων τε και των εν τῃ Ασιᾳ παντων, ΧΟΥΣΑΙΟΙ καλουνται. Josephus. Ant. Jud. l. 1. c. 6. § 2.
[24] Euseb. Præp. Evang. l. 1. c. 10. p. 39.
[25] Sanchoniathon apud eundem. Ibid.
See Michaelis Geographia Hebræor. Extera. p. 2.
[26] Ὁ πρωτος οικησας τῃν Μεστραιαν χωραν, ητοι Αιγυπτον, Μεστραϊμ, εβασιλευσεν εν αυτῃ τῃ Μεστραιᾳ. Euseb. Chron. p. 17.
Μεστραϊμ of the LXX.
Josephus calls the country of Egypt Mestra. Την γαρ Αιγυπτον Μεστρην, και Μεστραιους τους Αιγυπτιους ἁπαντας, ὁι ταυτην οικουντες, καλουμεν. Ant. Jud. l. 1. c. 6. § 2.
[27] Apud Euseb. Præp. Evan. l. 1. c. 10. p. 36.
Hierapolis of Syria, was called Magog, or rather the city of Magog. It was also called Bambyce. Cœle (Syria) habet—Bambycen, quæ alio nomine Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. § 19. p. 266.
[28] Genesis. c. 10. v. 8, 9. Hence called Νεβρωδ ὁ κυνηγος, και Γιγας, Αιθιοψ.—Chronicon Paschale. P. 28.
[29] Πρωτον γενεσθαι Βασιλεα Αλωπον εν Βαβυλωνι Χαλδαιον. Euseb. Chron. p. 5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.
Εν τοις αστροις του ουρανου εταξαν (τον Νεβρωδ), και καλουσιν Ωριωνα. Cedrenus. p. 14.
Εγεννηθη δε και αλλος εκ της φυλες του Σημ (Χαμ), Χους ονομαστι, ὁ Αιθιοψ, ὁστις εγεννησε τον Νεβρωδ, Γιγαντα, τον την Βαβυλωνιαν κτισαντα, ὁν λεγουσιν ὁι Περσαι αποθεωθεντα, και γενομενον εν τοις αστροις του ουρανου, ὁντινα καλουσιν Ωριωνα. Chronicon Paschale. p. 36.
[30] Homer. Odyss. l. Λ v. 571.
[31] Chronicon. Pasch. p. 36.
[32] Strabo. l. 6. p. 421.
[33] Gratii Cyneget. v. 527.
[34] Solinus de Situ Orbis. c. 11.
[35] Plin. Nat. Hist. l. 3. c. 1.
[36] Silius Italicus. l. 3. v. 393.
[37] Seneca. Œdipus. act 2. v. 436.
[38] Sylvæ. l. 1. carm. 2. v. 226.
Dionysius of the Indian Camaritæ:
Ζωματα, και Νεβριδας επι στηθεσσι βαλοντες,
Ευοι Βακχε λεγοντες. V. 703.
At the rites of Osiris, Και γαρ νεβριδας περικαθαπτονται (ὁι Αιγυπτιοι) και θυρσους φορουσι κτλ. Plutarch Isis et Osir. p. 364.
[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit Atticas—Nebridarum familiam pelliculâ cohonestavit hinnulea.
[40] Nimrod built Babylon; which is said to have been the work of Belus. Βαβυλων'—ειρηται δ' υπο Βηλου. Etymologicum Magnum.
Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l. 23.
Here was a temple, styled the temple of Belus.
[41] Eusebius. Præp. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.
[42] See also the Phædrus of Plato: Ηκουσα τοινυν περι Ναυκρατιν της Αιγυπτου κτλ.
[43] Anthologia. l. 1. 91. l. 1. 29.
[44] Eusebius. Præp. Evang. l. 1, c. 10. p. 36. from Sanchoniathon.
[45] Lucan. l. 1. v. 444.
[46] Selden de Diis Syrib: Prolegomena. c. 3.
[47] Lycophron. v. 459. Scholia ibidem.
It is also compounded with Cham, as in Orchamus, a common Babylonish appellation.
Rexit Achæmenias urbes pater Orchamus; isque
Septimus a prisci numeratur origine Beli.
Ovid. Metamorph. l. 4. v. 212.
[48] Eusebii Præp. Evang. l. 1. c. 10. p. 36.
[49] Gruter. v. 1. 37. n. 4, 5, 6.
[50] Damascius apud Photium. c. 242.
[51] Αλωρος, Alorus, the first king who reigned. Syncellus. p. 18.
Ἁλια, Halia, was a festival at Rhodes in honour of the Sun, to whom that Island was sacred. Ῥοδιοι τα Ἁλια τιμωσιν. Athenæus. l. 13. p. 561. The first inhabitants were styled Heliadæ. Diodorus Sic. l. 5. p. 327. And they called the chief temple of the Deity Ἁλιον, Halion. Eustath. ad Hom. Odyss. Ζ. They came after a deluge, led by Ochimus, Macar, and others.
[52] Gruter. Inscript. xl. 9. and lvi. 11.
[53] Macrobii Saturn. l. 3. c. 8.
[54] Pomponius Laetus.
Camilla was in like manner attendant on the Gods.
Cælitum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling. Lat. p. 71. Edit. Dordrechti. 1619.
[55] Juba apud Plutarchum in Numa. vol. 1. p. 64.
[56] Scholia in Apollon. Rhodium. l. 1. v. 917. So Camœna was rendered Casmœna.
[57] De Amore Fraterno. p. 483.
[58] Isaiah. c. 14. v. 12.
[59] Genesis. c. 41. v. 45. and Exodus. c. 1. v. 11.
[60] Theophilus ad Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.
[61] Canticles. c. 8. v. 11.
Mention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v. 8.
It was sometimes compounded; and the Deity worshipped under the titles of Or-On: and there were temples of this denomination in Canaan.
Solomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2 Chron. c. 8. v. 5.
As Ham was styled Hamon, so was his son Chus, or Cuth, named Cuthon and Cothon; as we may judge from places, which, were denominated, undoubtedly, from him. At Adrumetum was an island at the entrance of the harbour so called: Hirtius. Afric. p. 798. Another at Carthage, probably so named from a tower or temple. Ὑποκεινται δε τῃ ακροπολει ὁι τε λιμενες, και ὁ ΚΩΘΩΝ.—Strabo. l. 17. p. 1189.
[62] Voss. de Idol. vol. 1. l. 2. c. 17. p. 391.
[63] Apocalyps. c. 9. v. 11.
[64] The Sun's disk, styled Αιθοψ:
Ἱππευων ἑλικηδον ὁλον πολον ΑΙΘΟΠΙ ΔΙΣΚῼ. Nonnus. l. 40. v. 371.
Αιθιοπαιδα Διονυσον. Ανακρεων. αλλοι τον οινον. αλλοι την Αρτεμιν. Hesychius. Altered to Αιθοπα παιδα by Albertus.
[65] The Egyptian Theology abounded with personages formed from these emanations, who, according to Psellus, were called Eons, Ζωνες, Αζωνες. See Iamblichus, and Psellus, and Damascius.
[66] Stephanus Byzant.
[67] Scholia on Dionysius. v. 239. What it alluded to may be seen from other authors.
[68] Homer. Iliad. Ο. v. 690. Ὁ ενθερμος, και πυρωδης. Hesychius.
[69] Ηθ καρδια. Etymolog. Magnum ex Orione, in Athribis.
They express it after the manner of the Ionians, who always deviated from the original term. The Dorians would have called it, with more propriety, Ath.
[70] Horus Apollo. l. 1. c. 22. p. 38.
[71] Clemens Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.
It was called also Abur, or Abaris, as well as Athur. In after times it was rebuilt; and by Herodotus it is styled Cercasora. By Athuria is to be understood both the city and the district; which was part of the great Nome of Heliopolis.
[72] Orphic. Argonaut. v. 1323.
[73] Athenagoræ Legatio. p. 293.
Proserpine (Κορα) was also called Athela, ibid.
[74] Apollonius Rhodius. l. 3. v. 52.
[75] Homer. Iliad. Κ. v. 37.
[76] Homer. Iliad. Ψ. v. 94.
[77] Homer. Odyss. Ξ. v. 147.
Ath-El among many nations a title of great honour.
[78] Plin. Nat. Hist. l. 5. c. 31.
[79] Valerius Flaccus. l. 2. v. 78. The chief city was Hephæstia.
[80] Universa vero gens (Æthiopum) Ætheria appellata est. Plin. l. 6. c. 30.
[81] Plin. l. 5. c. 31.
[82] Genesis. c. 10. v. 18. c. 11. v. 2.
[83] 1 Kings. c. 16. v. 31.
[84] 2 Kings. c. 11. v. 1.
[85] Ovid. Metamorph. l. 5. v. 162.
So in Virgil.
Comites Sarpedonis ambo,
Et clarus Ethemon Lyciâ comitantur ab altâ.
Or, Clarus et Ethemon. Æneis. l. 10. v. 126.
[86] 1 Kings. c. 11. v. 14. Adad, the fourth king of Edom. Gen. c. 36. v. 35.
[87] 1 Kings. c. 20. v. 1.
[88] Nicolaus Damasc. apud Josephum Antiq. l. 7. c. 5.
[89] 2 Samuel. c. 8. v. 3.
[90] 1 Chron. c. 18. v. 10.
[91] Zechariah. c. 12. v. 11.
There was a town of this name in Israel. Some suppose that the Prophet alluded to the death of Josiah, who was slain at Megiddo.
[92] Plutarch. Apothegmata. p. 180. One of the wives of Esau was of Canaan, and named Adah, the daughter of Elon the Hittite. Gen. c. 36. v. 2.
[93] Αδα, ἡδονη· και ὑπο Βαβυλωνιων ἡ Ηρα. Hesychius.
[94] Macrobii Saturnalia. l. 1. c. 23.
[95] Adamantis fluv. Gangeticus.
Adam was sometimes found reversed, as in Amad, a Canaanitish town in the tribe of Ashur. Joshua. c. 19. v. 26. There was a town Hamad, as well as Hamon, in Galilee: also, Amida, in Mesopotamia.
[96] Polybius. l. 1. p. 31.
Atis, in Phrygia, and Lydia, was represented with a crown of rays, and a tiara spangled with stars, την καταστικτον τοις αστροις τιαραν. Julian. Orat. 5. p. 179.
[97] Podalia, Choma, præfluente Adesa. Plin. l. 5. c. 17.
It was compounded, also, Az-On. Hence Αζωνες in Sicily, near Selinus. Diodori Excerpta. l. 22.
[98] Herbert's Travels. p. 316. He renders the word Attash.
Hyde of the various names of fire among the Persians; Va, Adur, Azur, Adish, Atesh, Hyr. c. 29 p. 358. Atesh Perest is a Priest of fire. Ibid. c. 29. p. 366.
[99] Aziz, lightning; any thing superlatively bright, analogous to Adad and Rabrab. Hazazon Tamor, mentioned 2 Chron. c. 20. v. 2.
[100] Orat. 4. p. 150.
[101] Azaz, and Asisus, are the same as Asis and Isis made feminine in Egypt; who was supposed to be the sister of Osiris the Sun.
[102] Την ΜΟΝΑΔΑ τους ανδρας ονομαζειν Απολλωνα. Plutarch. Isis & Osiris. p. 354.
[103] Hence came asso, assare, of the Romans.
Jezebel, whose father was Ethbaal, king of Sidon, and whose daughter was Athaliah, seems to have been named from Aza-bel; for all the Sidonian names are compounds of sacred terms.
[104] Places, which have this term in their composition, are to be found also in Canaan and Africa. See Relandi Palæstina. vol. 2. p. 597. Joseph. Ant. l. 8. c. 2. Hazor, the chief city of Jabin, who is styled king of Canaan, stood near Lacus Samochonites. Azorus, near Heraclea, in Thessaly, at the bottom of Mount Œta. Hazor is mentioned as a kingdom, and, seemingly, near Edom and Kedar. Jeremiah. c. 49. v. 30. 33.
[105] Hazor in Sicily stood near Enna, and was, by the Greeks, rendered Ασσωρος, and Ασσωρον. Azor and Azur was a common name for places where Puratheia were constructed. See Hyde. Relig. Pers. c. 3. p. 100.
[106] The country about the Cayster was particularly named Asia.
Ασιῳ εν λειμωνι Καϋστριου αμφι ρεεθρα. Homer. Iliad. Β. v. 461.
Of these parts see Strabo. l. 13. p. 932.
[107] Ἱεραπολις—θερμων υδατων πολλων πληθουσα, απο του ἱερα πολλα εχειν. Stephanus Byzant.
[108] Ἱεραπολις, ὁπου τα θερμα ὑδατα, και το Πλουτωνιον, αμφω παραδοξολογιαν τινα εχοντα. Strabo. l. 13. p. 933.
[109] Damascius apud Photium in Vitâ Isidor. c. 242.
[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.
Αχαρακα, εν ῃ το Πλουτωνιον, εχον και αλσος πολυτελες, και νεων Πλουτωνος τε και Ἡρας καν το ΧΑΡΩΝΙΟΝ αντρον ὑπερκειμενον του αλσους, θαυμαστον τῃ φυσει. Strabo. l. 14. p. 960.
[111] Plin. H. N. L. 2. c. 93. Spiritus lethales alibi, aut scrobibus emissi, aut ipso loci situ mortiferi: alibi volucribus tantum, ut Soracte vicino urbi tractu: alibi præter hominem cæteris animantibus: nonnunquam et homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same: Θυμβρια, παρ' ἡν Αορνον εστι σπηλαιον ἱερον, ΧΑΡΩΝΙΟΝ λεγομενον, ολεθριους εχον αποφορας. l. 14. p. 943.
[112] Ἁπαντα μεν ουν τα των Περσων ἱερα και Μηδοι και Αρμενιοι τετιμηκασι· τα δε της Αναϊτιδος διαφεροντως Αρμενιοι. Strabo. l. 11. p. 805.
[113] Anait signifies a fountain of fire; under which name a female Deity was worshipped. Wherever a temple is mentioned, dedicated to her worship, there will be generally found some hot streams, either of water or bitumen; or else salt, and nitrous pools. This is observable at Arbela. Περι Αρβηλα δε εστι και Δημητριας πολις, ειθ' ἡ του ναφθα πηγη, και το πυρα, και το της Αναιας, (or Αναϊτιδος) ἱερον. Strabo. l. 16. p. 1072.
Of Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.
[114] Strabo. l. 14. p. 951.
[115] Εστι και Αλησιον πεδιον της Ηπειρου, ἱνα πηγνυται ἁλας. Stephanus Byzantinus.
[116] Pausanias. l. 8. p. 618.
[117] Athanasius, who was of Egypt, speaks of the veneration paid to fountains and waters. Αλλοι ποταμους και κρηνας, και παντων μαλιστα Αιγυπτιοι το ὑδωρ προτετιμηκασι, και θεους αναγορευουσι. Oratio contra Gentes. p. 2. Edit. Commelin.
[118] It was an obsolete term, but to be traced in its derivatives. From Ees-El came Ασυλον, Asylum: from El-Ees, Elis, Elissa, Eleusis, Eleusinia Sacra, Elysium, Elysii campi in Egypt and elsewhere.
[119] Of those places called Lasa many instances might be produced. The fountain at Gortyna in Crete was very sacred, and called Lasa, and Lysa. There was a tradition, that Jupiter when a child was washed in its waters: it was therefore changed to Λουσα. Pausanias says, ὑδωρ ψυχροτατον παρεχεται ποταμων. l. 8. p. 685.
In Judea were some medicinal waters and warm springs of great repute, at a place called of old Lasa. Lasa ipsa est, quæ nunc Callirrhoë dicitur, ubi aquæ calidæ in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.
Ἡρωδης τοις κατα Καλλιῤῥοην θερμοις εκεχρητο. Josephus de B. J. l. 1. c. 33.
Alesa, urbs et fons Siciliæ. Solinus. c. 11. The fountain was of a wonderful nature.
[120] Strabo. l. 5. p. 385.
[121] Strabo. l. 15. p. 1029.
[122] Strabo. l. 4. p. 314.
[123] Strabo. l. 6. p. 421.
[124] Strabo. l. 14. p. 951. Here was a cavern, which sent forth a most pestilential vapour. Diodorus Sic. l. 4. p. 278.
[125] Voyages de Monconys. Parte 2de. p. 38.
Sulmo mihi patria est, gelidis uberrimus undis.
Ovid. Tristia. l. 5. Eleg. 10. v. 3.
[127] John. c. 3. v. 23. Ην δε και Ιωαννης βαπτιζων εν Αινων εγγυς Σαλειμ· so denominated by the antient Canaanites.
[128] Pausanias. l. 7. p. 535. The city Arles in Provence was famed for medicinal waters. The true name was Ar-Ales, the city of Ales: it was also called Ar-El-Ait, or Arelate.
[129] Herodotus. l. 4. c. 52.
[130] Pausanias. l. 8. p. 659.
[131] Pausanias. l. 7. p. 535.
[132] Strabo. l. 12. p. 812.
[133] Strabo. l. 12. p. 839.
[134] Gaspar Brechenmaker. § 45. p. 57
[135] Tacitus. Annal. l. 13. c. 57.
From this antient term As, or Az, many words in the Greek language were derived: such as αζομαι, veneror; αζω, ξηραινω; αζαλεον, θερμον; αζα, ασβολος; αζωπες, αι ξηραι εκ της θεωριας. Hesychius.
[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vitâ Pythagoræ.
Ζαν Κρονου. Lactantii Div. Institut. l. 1. c. 11. p. 53.
Ζαν, Ζευς. Hesychius.
[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1. v. 11. Solis Fons.
[138] Relandi Palæstina. v. 2. p. 983.
[139] Diodorus Siculus. l. 2. p. 90.
[140] 1 Samuel. c. 31. v. 9, 10.
[141] Joshua. c. 15. v. 31.
[142] Pausanias. l. 5. p. 430.
Ζανα, Ζονα, Ξοανα· all names of the same purport, all statues of the Sun, called Zan, Zon, Zoan, Xoan.
[143] Silius Italicus. l. 8. v. 421.
[144] Lactantius, de F. R. l. 1. p. 65.
Fit sacrificium, quod est proficiscendi gratiâ, Herculi, aut Sanco, qui idem deus est. Festus.
[145] Dionysius Halicarnass. Antiq. Rom. l. 4. p. 246. St. Austin supposes the name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive, ut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate Dei. l. 18. c. 19. The name was not of Roman original; but far prior to Rome.
[146] Gruter. Inscript. vol. 1. p. 96. n. 6.
Semoni Sanco Deo Fidio. n. 5.
Sanco Fidio Semo Patri. n. 7
Sanco Deo Patr. Reatin. sacrum. n. 8.
From San came the Latine terms, sanus, sano, sanctus, sancire.
Vossius derives San, or Zan, from
שנד
, sævire. De Idol. l. 1. c. 22. p. 168.
[147] Macrobii Saturn. l. 3. c. 8. p. 282.
Hence, perhaps, came ζωειν and ζην to live: and ζωον, animal: and hence the title of Apollo Ζηνοδοτηρ.
[148] Tertullian. Apolog. c. 24.
[149] Δουσαρη (lege Δουσαρης) σκοπελος και κορυφη ὑψηλοτατη Αραβιας· ειρηται δ' απο του Δουσαρου. Θεος δε ὁυτος παρα Αραψι και Δαχαρηνοις τιμωμενος. Stephanus Byz.
Δους, Dous, is the same as Deus. Δους-Αρης, Deus Sol.
[150] Δυσωρον καλεομενον ουρος. Herod. l. 5. c. 17.
[151] Agathias. l. 2. p. 62.
[152] Το ονομα τουτο Θρακον ἡ Βενδις· ὁυτω και Θρακος θεολογου μετα των πολλων της Σεληνης ονοματων και την Βενδιν εις την θεον αναπεμψαντος.
Πλουτωνη τε, και Ευφροσυνη, Βενδις τε κραταια.
Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.
[153] Plutarch. in Artaxerxe. p. 1012.
[154] Virgil. Æneis. l. 3. v. 80.
Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex: unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.
[155] Ὁι δ' Ἱερεις το παλαιον μεν δυνασται τινες ησαν. Strabo. l. 12. p. 851. It is spoken particularly of some places in Asia Minor.
[156] Pythodorus, the high priest of Zela and Comana in Armenia, was the king of the country. Ην ὁ Ἱερευς κυριος των παντων. Strabo. l. 12. p. 838.
[157] Etymologicum Magnum.
Κυναδης Ποσειδων Αθηνῃσιν ετιματο. Hesychius.
[158] Genesis. c. 14. v. 19.
אל עליון קנה שמים
.
Sabacon of Ethiopia was Saba Con, or king of Saba.
[159] Strabo. l. 16. p. 1074.
[160] Ptolem. Geogr. lib. 5. cap. 19 p. 165. He places very truly the Orcheni upon the Sinus Persicus: for they extended so far.
Παρακειται τῃ ερημῳ Αραβιᾳ ἡ Χαλδαια χωρα. Idem. l. 5. c. 20. p. 167.
[161] Plin. H. N. l. 6. c. 27.
[162] Ezra. c. 5. v. 6. c. 4. v. 9-17.
[163] The priests in Egypt, among other titles, were called Sonchin, sive Solis Sacerdotes, changed to Σογχης in the singular. Pythagoras was instructed by a Sonchin, or priest of the Sun. It is mentioned as a proper name by Clemens Alexandr. Strom. l. 1. p. 356. And it might be so: for priests were denominated from the Deity, whom they served.
[164] See Observations upon the Antient History of Egypt. p. 164.
[165] Description de la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.
[166] See Observations and Inquiries. p. l63.
[167] Diodorus Siculus. l. 1. p. 25.
[168] L. 3. c. 61.
[169] L. 7. c. 40.
Patæcion is mentioned by Plutarch de audiendis Poetis. p. 21.
Patiramphes is for Pata-Ramphan, the priest of the God Ramphan, changed to Ramphas by the Greeks.
Ram-phan is the great Phan or Phanes, a Deity well known in Egypt.
[170] Also in Asampatæ; a nation upon the Mæotis. Plin. l. 6. c. 7.
[171] L. 11. p. 794. He speaks of it as a proper name; but it was certainly a title and term of office.
[172] Herodotus. l. 4. c. 110.
[173] Aor, is
אור
of the Chaldeans.
[174] Proclus in Timæum. l. 1. p. 31.
See Iablonsky. l. 1. c. 3. p. 57.
Clemens Alexand. Strom. l. 1. p. 356.
It is remarkable that the worshippers of Wishnou, or Vistnou in India, are now called Petacares, and are distinguished by three red lines on their foreheads. The priests of Brama have the same title, Petac Arez, the priests of Arez, or the Sun. Lucæ Viecampii Hist. Mission. Evangel. in India, 1747. c. 10. §. 3. p. 57.
[175] Eubebius. Præp. Evang. l. 1. c. 10. p. 34.
[176] Damascius apud Photium. c. 243.
Belus primus Rex Assyriorum, quos constat Saturnum (quem eundem et Solem dicunt) Junonemque coluisse. Servius in Virg. Æneid. l. 1.
[177] Theoph. ad Antolycum. l. 3. p. 399. Μη γινωσκοντες, μητε τις εστιν ὁ Κρονος, μητε τις εστιν ὁ Βηλος. Idem.
[178] Psalm 92. v. 10.
[179] Psalm 112. v. 9.
[180] Jeremiah. c. 48. v. 25.
[181] Luke. c. 1, v. 69.
[182] Pausanias. l. 3. p. 239.
Callimachus. Hymn to Apollo, v. 71. He mentions Minerva Κραναια, Cranæa. l. 10. p. 886.
Among the Romans this title, in later times, was expressed Granus and Grannus: hence, in Gruter Inscriptions, p. 37. n. 10, 11, 12. APPOLLINI GRANNO.
[183] The Dorians expressed it Ουπις. Palæphatus. p. 78.
[184] Cicero de Nat. Deor. l. 3. 23.
[185] Huetii Demonstratio. p. 83.
[186] Orus Apollo. c. 1. p. 2.
Some have, by mistake, altered this to Ουραιον.
[187] Leviticus. c. 20. v. 27.
Deuteronomy, c. 18. v. 11. Translated a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer.
Tunc etiam ortæ sunt opiniones, et sententiæ; et inventi sunt ex cis augures, et magni divinatores, et sortilegi, et inquirentes Ob et Iideoni, et requirentes mortuos. Selden de Diis Syris. Synt. 1. c. 2. p. 48. from M. Maimonides in more Nebuchim.
[188] Justin Martyr's second Apology. p. 6.
Of serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And Clementis Alexand. Cohort. p. 14. Arnobius. l. 5. Ælian. l. 10. c. 31. of the Asp.
Herodotus. l. 2. c. 74.
[189] 1 Samuel. c. 28. v. 7.
בעלת אוב
.
[190] It is called Abdir, Abadir, and Abaddir, by Priscian. He supposes the stone Abaddir to have been that which Saturn swallowed, instead of his son by Rhea. Abdir, et Abadir, Βαιτυλος. l. 1.; and, in another part, Abadir Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur devorâsse pro Jove, quem Græci Βαιτυλον vocant. l. 2.
[191] Bochart. Hierozoicon. l. 1. c. 3. p. 22.
[192] Macrobius. Saturnalia. l. 1. c. 10. p. l62.
[193] The father of one of the goddesses, called Diana, had the name of Upis. Cicero de Naturâ Deorum. l. 3. 23.
It was conferred upon Diana herself; also upon Cybele, Rhea, Vesta, Terra, Juno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.
Ops was esteemed the Goddess of riches: also, the Deity of fire:
Ωπι ανασσα, πυρα προθυρος, πυρ προ των θυρων. Hesychius.
Την Αρτεμιν Θρακες Βενδειαν, Κρητες δε Δικτυναν, Λακεδαιμονιοι δε Ουπιν (καλουσι.) Palæphatus. c. 32. p. 78.
[194] Callimachus. Hymn to Diana. v. 204.
[195] Sidonius Apollinaris. Carm. 9. v. 190.
[196] Αινων εγγυς του Σαλειμ. Eusebius de locorum nominibus in sacrâ Script. Ain On, tons solis. Salim is not from Salem, peace; but from Sal, the Sun, the Sol of the Latines. Salim, Aquæ solis; also Aquæ salsæ.
[197] St. John. c. 3. v. 23.
[198] Pythagoras used to swear by τετρακτυν παγαν αενναου φυσεως. See Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c. 1. p. 135.
Και πηγη πηγων, και πηγων πειρας ἁπασων. Oracle concerning the Deity, quoted in notes to Iamblichus. p. 299.
[199] Athenagor. Legatio. p. 293.
[200] The Amonians dealt largely in fountain worship: that is, in the adoration of subordinate dæmons; which they supposed to be emanations and derivatives from their chief Deity. They called them Zones, Intelligences, Fountains, &c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17. c. 3.
See Proclus on the Theology of Plato. l. 5. c. 34. p. 315.
[201] Edita de magno flumine Nympha fui. Ovid. Epist. 5. v. 10.
Some make her the daughter of Cebrenus; others of the river Xanthus.
[202] Plin. N. H. l. 4. c. 12.
[203] Joshua. c. 1. 19. v. 38.
[204] Macrobius. Sat. l. 1. c. 7. p. 151.
[205] Fontis stagna Numici. Virg. l. 7. 150.
Egeria est, quæ præbet aquas, Dea grata Camœnis. Ovid. See Plutarch. Numa.
[206] It is my opinion that there are two events recorded by Moses, Gen. c. 10. throughout; and Gen. c. 11. v. 8. 9. One was a regular migration of mankind in general to the countries allotted to them: the other was a dispersion which related to some particulars. Of this hereafter I shall treat at large.
[207] Νασον Σικελαν. Theocritus. Idyll. 1. v. 124.
Γυναικα τε θησατο μαζον. Homer II. Ω. v. 58.
Σκυθην ες οιμον, αβατον εις ερημιαν. Æschyl. Prometh. v. 2.
To give instances in our own language would be needless.
[208] Joshua. c. 19. v. 8. Baalath-Beer, the well or spring of Baal-Ath.
[209] The Jews often took foreign names; of which we have instances in Onias, Hyrcanus, Barptolemæus, &c.
Solinus, c. 25. mentions an altar found in North-Britain, inscribed to Ulysses: but Goropius Becanus very truly supposes it to have been dedicated to the Goddess Elissa, or Eliza.
Ab Elissâ Tyriâ, quam quidam Dido autumant. Velleius Paterculus. l. 1.
Elisa, quamdiu Carthago invicta fuit, pro Deâ culta est. Justin. l. 18. c. 6.
The worship of Elisa was carried to Carthage from Canaan and Syria: in these parts she was first worshipped; and her temple from that worship was called Eliza Beth.
[210] Sarbeth or Sarabeth is of the same analogy, being put for Beth-Sar or Sara, οικος κυριου, or κυριακη; as a feminine, answering to the house of our Lady. Απο ορους Σαραβαθα. Epiphanius de vitis Prophetar. p. 248. See Relandi Palæstina. p. 984.
[211] Damascus is called by the natives Damasec, and Damakir. The latter signifies the town of Dama or Adama: by which is not meant Adam, the father of mankind; but Ad Ham, the Lord Ham, the father of the Amonians. Abulfeda styles Damascus, Damakir, p. 15. Sec or Shec is a prince. Damasec signifies principis Ad-Amæ (Civitas). From a notion however of Adama signifying Adam, a story prevailed that he was buried at Damascus. This is so far useful, as to shew that Damasec was an abbreviation of Adamasec, and Damakir of Adama-kir.
Also Κυρεσκαρτα the city of Kuros, the Sun. Stephanus Byzant. Manakarta, Δαδοκαρτα, Ζαδρακαρτα. See Bochart. notæ in Steph. Byzantinum. p. 823.
Vologesakerta. Plin. l. 6. p. 332.
There was No-Amon in Egypt, and Amon-No. Guebr-abad. Hyde. p. 363. Ghavrabad. p. 364. Atesh-chana, domus ignis. p. 359. An-Ath, whose temple in Canaan was styled Beth-Anath, is found often reversed, and styled Ath-An; whence came Athana, and Αθηνα of the Greeks. Anath signified the fountain of light, and was abbreviated Nath and Neith by the Egyptians. They worshipped under this title a divine emanation, supposed to be the Goddess of Wisdom. The Athenians, who came from Sais in Egypt, were denominated from this Deity, whom they expressed Ath-An, or Αθηνη, after the Ionian manner. Της πολεως (Σαϊτων) Θεος αρχηγος εστιν, Αιγυπτιστι μεν τ' ουνομα Νηϊθ, Ἑλληνιστι δε, ὡς ὁ εκεινων λογος, Αθηνα. Plato in Timæo. p. 21.
[212] Stephanus Byzantinus.
[213] Isaiah. c. 30. v. 4.
Of Hanes I shall hereafter treat more fully.
[214] Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called Σηγωρ by Syncellus. p. 100.
[215] The same term is not always uniformly expressed even by the sacred writers. They vary at different times both in respect to names of places and of men. What is in Numbers, c. 13. 8,
הושע
, Hoshea, is in Joshua. c. 1. v. 1.
יהושע
Jehoshua: and in the Acts, c. 7. v. 45. Jesus, Ιησους. Balaam the son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter. c. 2. v. 15.
Thus Quirinus or Quirinius is styled Curenius, Luke. c. 2. v. 2. and Lazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11. v. 2.
Baal-Zebub, Βεελζεβουλ, Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7. v. 24. is Bethabara of John. c. 1. v. 28.
Almug, a species of Cedar mentioned 1 Kings, c. 10. v. 11. is styled Algum in 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is Calne of Isaiah. Is not Chalno as Carchemish? c. 10. v. 9. Jerubbaal of Judges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is Aram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.
Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.
Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.
[216] Iamblichus says the same: Ἑλληνες δε εις Ἡφαιστον μεταλαμβανουσι τον Φθα. Iamblichus de Myster. sect. 8. c. 3. p. 159.
[217] Cicero de Natura Deorum. l. 3. c. 22.
[218] Auctor Clementinorum. Hom. 9. p. 687. Cotelerii.
[219] Huetii Demonstratio Evan. p. 88.
[220] It is sometimes compounded, and rendered Am-Apha; after the Ionic manner expressed Ημηφα; by Iamblichus, Ημηφ. Κατ' αλλην δε ταξιν προσταττει θεον Ημηφ. Sect. 8. c. 3. p. 158.
Hemeph was properly Ham-Apha, the God of fire.
It was also rendered Camephis, Καμηφις, and Καμηφη, from Cam-Apha. Stobæus from Hermes.
By Asclepiades, Καμηφις, or Κμηφις. Καμηφιν τον ἡλιον ειναι φησιν αυτον τον δηπου τον νουν τον νοητουν. Apud Damascium in vita Isidori. Photius.
[221] Iamblichus. Sect. 8. c. 3. p. 159.
Hence ἁπτω, incendo: also Aptha, an inflammation, a fiery eruption.
Αφθα, ἡ εν στοματι ἑλκωσις. Hesychius.
Αφθα, λεγεται εξανθηματων ειδος κλ. Etymolog. Mag.
[222] Stephanus Byzantinus.
[223] Zosimus. l. 1. p. 53.
See Etymolog. Magnum, Alpha.
[224] Pausanias. l. 2. p. 180.
[225] Pausanias. l. 3. p. 242. supposed to be named from races.
[226] Pausanias. l. 8. p. 692. or Αφνειος, as some read it.
In like manner Αφθαλα και Αφθαια, Ἑκατη. Stephanas Byzantinus.
[227] Cælius Rhodig. l. 8. c. l6. Αφητωρ, ὁ εν τοις Δελφοις θεος. Auctor Antiquus apud Lilium Gyraldum. Syntag. 7.
[228] These towers were oracular temples; and Hesychius expressly says, Αφητορεια, μαντεια. Αφητορος, προφητευοντος. Hesychius. Αφητορος Απολλωνος. Iliad. l. Α. v. 404. Προφητευοντος και μαντευομενου. Schol. ibid.
[229] See Hoffman. Lexic.
[230] Plutarch. Numa. vol. 1. p. 68. Ὑδωρ ἱερον αποδειξαι ταις Ἑστιαισι παρθενοις.
Nec tu aliud Vestam, quam vivam intellige flammam.
Ovid. Fasti. l. 6. v. 291.
[231] Φρατορας, τους της αυτης μετεχοντας Φρατριας, συγγενεις. Hesychius.
Απατουρια, ἑορτη Αθηνῃσιν. Hesychius. Apaturia is compounded of Apatour, a fire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So Prætor and Prætorium are from Pur-tor of the same purport. The general name for all of them was Purgoi, still with a reference to fire.
[232] Iliad. Α. v. 63.
[233] Diodorus Siculus. l. 1. p. 24.
[234] Plutarch. Numa. p. 62.
[235] In Syria was Astacus, or the city of Chus: and Astacur, the city of the Sun. In other parts were Astacures, and Astaceni, nations: Astacenus Sinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at Colchis; Asta and Astea in Gedrosia; Aita in Spain, and Liguria; Asta and regio Astica in Thrace.
Doris named Hestiæotis. Strabo. l. 9. p. 668.
Παι Ῥεας, ἁ γε Πρυτανεια λελογχας, Ἑστια.
Pindar. Nem. Ode 11. v. 1.
[236] Philo apud Eusch. Præp. Evang. l. 1. c. 10.
Arabibus Sol Talos, Ταλος, et Samasa. Lilius Gyrald. Syntag. 7. p. 280.
[237] Stephanus Byzant.
[238] Pausanias. l. 5. p. 386.
[239] Pausanias. l. 5. p. 387, 388.
[240] Abulfeda. Tab. Syriæ. p. 5. Syria Scham appellata. Dividitur Syria in quinque præfecturas, quarum unicuique nomine proprio nomen, Al Scham, scil. Syriæ, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.
Abulfeda supposes, that Syria is called Scham, quasi sinistra. It was called Sham for the same reason that it was called Syria. Συρος γαρ ὁ ἡλιος, the same as Σειριος. Persæ Συρη Deum vocant. Lilius Gyraldus. Syntag. 1. p. 5. Συρια θεα, i.e. Dea Cœlestis. Syria is called at this day Souristan. Souris from Sehor, Sol, Σειριος of Greece.
[241] Reineccii Syntagma. Class. 6. cxxii. p. 458.
[242] El-Samen was probably the name of the chief temple at Zama; and comprised the titles of the Deity, whom the Numidians worshipped. El Samen signifies Deus Cœlestis, or Cœlorum: which El Samen was changed by the Romans to Ælia Zamana.
[243] Ἱστεον δε ὁι Χαλδαιος απο του Σημ καταγονται, εξ ὁυ και ὁ Αβρααμ. Syncelli Chronograph, p. 98.
[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.
[245] Εκ της φυλης του Σημ Χους ονοματι, ὁ Αιθιοψ. Chron. Paschal. p. 36.
[246] Ἑτερος δε ὑιος του Σημ—ονοματι Μεστραεϊμ. Theophilus ad Autolyc. l. 2. p. 370.
[247] Alii Shemi filium faciunt Canaanem. Relandi Palæstina. v. 1. p. 7.
[248] The sons of Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c. 10. v. 6.
Ham is the father of Canaan. Genesis. c. 9. v. 18, 22.
From Sam, and Samen, came Summus; and Hercules Summanus; Samabethi, Samanæi, Samonacodoma.
[249] Orphic. Hymn. 33.
[250] Orphic. Hymn. 7. So Ελθε Μακαρ, to Hercules, and to Pan. Κλυθι Μακαρ, to Dionusus. Also, Μακαρ Νηρευς. Κλυθι, Μακαρ, Φωνων, to Corybas the Sun.
Μελπον δ' ὁπλοτερων Μακαρων γενεσιν τε, κρισιν τε.
Orphic. Argonaut. v. 42.
[252] Diodorus Siculus. l. 5. p. 327, 328.
We read of Macaria in the Red Sea. Plin. l. 6. c. 29.
Το Τυρκαιον ορος, και Μακαρια. Diodorus Sic. l. 3. p. 173.
[253] Cyprus was called Μακαρια, with a town of the same name. Ptolem.
Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira, Æthiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l. 2. c. 7. p. 209.
Ὁσσον Λεσβος ανο Μακαρος εδος εντος εεργει. Homer. Iliad. Ω. v. 544.
Rhodes, called Macaria. Plin. l. 5. c. 31.
A fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.
Part of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.
A city in Arcadia. Μακαριαι. Steph. Byzant.
Μακαρ, a king of Lesbos. Clement. Cohort. p. 27.
An island of Lycia, Macara. Steph. Byzant.
The Macares, who were the reputed sons of Deucalion, after a deluge, settled in Chios, Rhodes, and other islands. Diodorus Sic. l. 5. p. 347.
[254] Pausanias. l. 8. p. 602. He speaks of Macaria the daughter of Hercules. l. 1. p. 80.
[255] Pausanias. l. 10. p. 896.
[256] Diodorus. l. 5. p. 347. Μακαρ ὁ Κρινακου. Schol. in Homer. Iliad. Ω. v. 544.
[257] Ὁι Σαννοι, ὁυς προτερον ελεγον Μακρωνας. Strabo. l. 12.
Sanni, Σαννοι, means Heliadæ, the same as Macarones. Μακρωνες, near Colchis, ὁι νυν Σαννοι. Stephanus Byzant.
[258] The same as the Cadmeum. Μακαρων νησος, ἡ ακροπολις των εν Βοιωτιᾳ Θηβων το παλαιον, ὡς ὁ Παρμενιδης. Suidas.
Diodorus Siculus. l. 5. p. 347. Μακαρων νησοι, near Britain and Thule. Scholia in Lycophron. v. 1200.
Ἁιδ' εισιν Μακαρων νησοι, τοθι περ τον αριστον
Ζηνα, Θεων βασιληα, Ῥεη τεκε τῳδ' ενι χωρῳ.
Of the Theban Acropolis, Tzetzes in Lycophron. v. 1194.
[259] Herodotus. l. 3. c. 16.
[260] Macra, a river in Italy. Plin. l. 3. c. 5.
[261] Euripides in Ione. v. 937. Ενθα προσβοῤῥους πετρας Μακρας καλουσι γης ανακτες Ατθιδος. Ibid.
Pausanias informs us that the children of Niobe were supposed to have been here slain in this cavern.
[262] Euripides ibid. Also, in another place, he mentions
Κεκροπος ες Αντρα, και Μακρας πετρηρεφεις.
[263] Διαβασι δε τον Κηφισσον βωμος εστιν αρχαιος Μειλιχιου Διος. Pausanias. l. 1. p. 9.
[264] Pausanias. l. 2. p. 154.
[265] Pausanias. l. 2. p. 132.
[266] Pausanias. l. 10. p. 897.
[267] Pausanias. l. 7. p. 573.
[268] The country of the Amalekites is called the land of Ham. 1 Chronicles. c. 4. v. 40.
[269] 1 Kings. c. 11. v. 33.
[270] I will cut off the remnant of Baal from this place, and the name of the Chamerims with the priests; and them that worship the host of heaven upon the house tops, and them that worship, and that swear by the Lord, and that swear by Malcham. Zephaniah. c. 1. v. 4.
[271] Judges. c. 1. v. 10. Joshua. c. 15. v. 13. Deuteronomy. c. 2. v. 21. Joshua. c. 11. v. 22. and c. 13. v. 12.
The priests at the Elusinian mysteries were called ανακτοτελεσται. Clement. Alex. Cohort. p. 16.
[272] Pausanias. l. 1. p. 87. It was in the island Lade before Miletus. The author adds, when the bones were discovered. Αυτικα δε λογος ηλθεν ες τους πολλους Γηρυονου του Χρυσαορου ειναι μεν τον νεκρον—κτλ—και χειμαῤῥον τε ποταμον Ωκεανον εκαλουν.
See Cicero de Nat. Deor. l. 3. of Anaces, Ανακτες. Τους Διος κουρους Ανακας ὁι Αθηναιοι προσηγορευσαν. Plutarch. Numa.
[273] Michael Psellus. p. 10.
[274] Psalm 28. v. 1. Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78. v. 35. It is often styled Selah.
[275] Isaiah. c. 23. v. 8.
[276] Genesis. c. 17. v. 15.
[277] Tobit. c. 1. v. 22.
[278] Esther. c. 1. v. 16.
[279] Joshua. c. 13. v. 3.
סרני
. Judges. c. 16. v. 5.
In Samuel they are styled Sarnaim. 1. c. 29. v. 7.
[280] Ostrum Sarranum.
[281] Jeremiah. c. 39. v. 3.
[282] Isaiah. c. 37. v. 4. Jeremiah. c. 39. v. 3.
[283] It is sometimes expressed Saronas.
Est et regio Saronas, sive δρυμος. Reland. Palæstina. p. 188. Any place sacred to the Deity Saron was liable to have this name: hence we find plains so called in the Onomasticon of Eusebius. Ὁ Σαρων—ἡ απο του ορους Θαβωρ επι την Τιβεριαδα λιμνην χωρα.
[284] Plin. l. 4. c. 8.
[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in Themistoclem.
[286] Σαρωνια, Αρτεμις· Αχαιοι. Hesych. She was, by the Persians, named Sar-Ait. Σαρητις, Αρτεμις· ὁι Περσαι. ibidem.
[287] Pausanias. l. 2. p. 189.
[288] Pausanias. l. 2. p. 181.
[289] Callimachus calls the island Asterie κακον σαρον. Αστεριη, ποντοιο κακον σαρον. This, by the Scholiast, is interpreted καλυντρον· but it certainly means a Rock. Hymn. in Delon. v. 225.
[290] Σαρωνιδες πετραι, η ἁι δια παλαιοτητα κεχηνυιαι δρυες. Hesych.
[291] Callimachus. Hymn to Zeus. v. 22.
[292] Diodorus Siculus. l. 5. p. 308.
[293] See Observations and Inquiries upon Ancient History. p. 196.
[294] Eusebii Præp. Evang. l. 10. c. 13. p. 500.
[295] Josephus contra Apion. l. 1. c. 13. p. 445.
[296] Diodorus Siculus. l. 3. p. 144.
[297] Heliodori Æthiopica. l. 4. p. 174.
[298] Achor, θεος απομυιος. Clement. Alexandr. Cohortatio. p. 33.
[299] Lucan. l. 8. v. 475.
[300] Και γαρ τον Οσιριν Ἑλλανικος Υσιριν ειρηκεν ακηκοεναι απο των Ἱερεων λεγομενον. Plutarch. Isis et Osiris. vol. 1. p. 364.
[301] Eusebius. Præp. Evang. l. 1. c. 10. p. 39.
[302] Annum quoque vetustissimi Græcorum λυκαβαντα appellant τον απο του ΛYΚΟΥ; id est Sole. &c. Macrob. Saturn. l. 1. c. 17. p. 194.
[303] Lycaon was the same as Apollo; and worshipped in Lycia: his priests were styled Lycaones: he was supposed to have been turned into a wolf. Ovid. Metam. l. 1. v. 232. Apollo's mother, Latona, was also changed to the same animal. Ἡ Λητω εις Δηλον ηλθε μεταβαλλουσα εις λυκον. Scholia in Dionys. v. 525.
People are said to have been led to Parnassus by the howling of wolves; Λυκων ωρυγαις. Pausanias. l. 10. p. 811.
The Hirpi were worshippers of fire, and were conducted to their settlement in Campania by a wolf. Strabo. l. 5. p. 383.
In the account given of Danaus, and of the temple founded by him at Argos, is a story of a wolf and a bull. Pausan. l. 2. p. 153. The temple was styled Απολλωνος ἱερον Λυκιου.
[304] Pausanias above: also, Apollo Λυκαιος, and Λυκειος. Pausan. l. 1. p. 44. l. 2. p. 152, 153.
[305] Pausanias. l. 10. p. 811.
[306] Pausanias. l. 7. p. 530.
[307] Pausanias. l. 8. p. 678.
[308] Ὁι Δελφοι το πρωτον Λυκωρεις εκαλουντο. Scholia in Apollon. Rhod. l. 4. v. 1489.
[309] Stephanus Byzant. and Strabo. l. 9. p. 640. said to have been named from wolves. Pausanias. l. 10. p. 811.
[310] Λυκωρεια, πολις Δελφιδος, εν ᾑ τιμᾳται ὁ Απολλων. Etymolog. Magnum.
These places were so named from the Sun, or Apollo, styled not only Λυκος, but Λυκωρευς and Λυκωρειος: and the city Lucoreia was esteemed the oldest in the world, and said to have been built after a deluge by Lycorus, the son of Huamus. Pausan. l. 10. p. 811.
Ὑιωνος Φοιβοιο Λυκωρειοιο Καφαυρος. Apollon. l. 4. v. 1489.
Λυκωρειοιο, αντι του Δελφικου. Scholia. ibid. It properly signified Solaris.
[311] Virgil. Æneid. l. 3. v. 274.
[312] Gruter's Inscriptions. vol. 1. p. mlxxxii. n. 8.
[313] Plutarch. in Artaxerxe. p. 1012.
[314] Ctesias in Persicis.
So Hesychius Τον γαρ ἡλιον ὁι Περσαι Κυρον λεγουσιν· Hence Κυρος, αρχων, βασιλευς, ibid. also Κυρος, εξουσια.
[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.
Quid tibi cum Cyrrhâ? quid cum Permessidos undâ?
Martial. l. 1. epigram. 77. v. 11.
Phocaicas Amphissa manus, scopulosaque Cyrrha.
Lucan. l. 3. v. 172.
Κιῤῥαν, επινειον Δελφων. Pausan. l. 10. p. 817.
[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam adferente; quæ protinus intereunt, postquam litatum est illi Deo. Plin. l. 10. c. 28. See also Clement. Alexand. Cohort. p. 33.
Some late editors, and particularly Harduin, not knowing that Achor was worshipped at Cyrene, as the Θεος απομυιος, have omitted his name, and transferred the history to Elis. But all the antient editions mention Achor of Cyrene; Cyrenaici Achorem Deum, &c. I have examined those printed at Rome, 1470, 1473. those of Venice, 1472, 1476, 1487, 1507, 1510. those of Parma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516, 1524, 1532. the Basil edition by Froben, 1523: and they all have this reading. The edition also by Johannes Spira, 1469, has Acorem, but with some variation. The spurious reading, Elei myagrum Deum, was, I imagine, first admitted into the text by Sigismund Gelenius, who was misled by the similarity of the two histories. Harduin has followed him blindly, without taking any notice of the more antient and true reading.
[318] Stephanus Byzantinus. See also Scholia on Callimachus. Hymn. in Apoll. v. 91.
Ὁιδ' ουπω Κυρης πηγης εδυναντο πελασσαι
Δωριεες, πυκινην δε ναπαις Αζειλιν εναιον.
Callimachus. Hymn. in Apoll. v. 88.
[320] Plin. N. H. l. 5. p. 249.
[321] L. 1. c. 8. p. 43.
[322] Justin, speaking of the first settlement made at Cyrene, mentions a mountain Cura, which was then occupied. Montem Cyram, et propter amœnitatem loci, et propter fontium ubertatem occupavere. l. 13. c. 7.
[323] Conformably to what I say, Ekron is rendered Ακκαρων by the Seventy. 1 Samuel c. 6. v. 15.
So also Josephus Antiq. Jud. l. 6. c. 1. p. 312.
In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.
Ου ζητησουσι Μυιαν θεον Ακκαρων. Gregory Nazianz. Editio Etonens. 1610. Pars secunda cont. Julianum. p. 102.
In Italy this God was styled by the Campanians, Ἡρακλης Απομυιος. See Clemens. Cohort. p. 33.
The place in Egypt, where they worshipped this Deity, was named Achoris; undoubtedly the same, which is mentioned by Sozomen. l. 6. c. 18.
[324] Clemens Alexand. Cohort. p. 44.
He quotes another, where the fate of Ephesus is foretold:
Ὑπτια δ' οιμωξεις Εφεσος κλαιουσα παρ' οχθαις,
Και Νηον ζητουσα τον ουκετι ναιεταοντα.
There is a third upon Serapis and his temple in Egypt;
Και συ Σεραπι λιθους αργους επικειμενε πολλους,
Κειση πτωμα μεγιστον εν Αιγυπτῳ τριταλαινῃ.
The temple of Serapis was not ruined till the reign of Theodosius. These three samples of Sibylline poetry are to be found in Clemens above.
[325] Achad was one of the first cities in the world. Genesis. c. 10. v. 10.
Nisibis city was named both Achad and Achar. See Geographia Hebræa Extera of the learned Michaelis. p. 227.
[326] Stephanus Byzant.
[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.
[328] Heliodori Æthiopica. l. 4. p. 175.
[329] Heliodori Æthiopica. l. 10. p. 472.
[330] Diodorus Siculus. l. 5. p. 327.
[331] Apollonius Rhod. of the Heliadæ. l. 4. v. 604.
Chamsi, seu Solares, sunt Arabice Shemsi vel Shamsi.
Hyde Religio Vet. Pers. p. 523. and 575.
Cham being pronounced Sham, and Shem, has caused some of his posterity to be referred to a wrong line.
[333] Callimachus. Hymn to Apollo. v. 19.
[334] Nicander Alexipharmica. v. 11.
[335] Pausanias. l. 10. p. 827.
[336] It is, however, to be found in Euripides, under the term οχος. Theseus says to Adrastus:
Εκ του δ' ελαυνεις ἑπτα προς Θηβας Οχους. Supplices. v. 131.
[337] From Uc and Uch came the word euge: also ευχη, ευχομαι, ευχωλη, of the Greeks. Callimachus abounds with antient Amonian terms. He bids the young women of Argos to receive the Goddess Minerva,
Συν τ' ευαγοριᾳ, συν τ' ευγμασι, συν τ' αλαλυγαις.
Lavacr. Palladis. v. 139.
From Uc-El came Euclea Sacra, and Ευκλος Ζευς. Ευκλεια, Αρτεμις.
Ευκλος, Διος ἱερευς, εν Μεγαροις και εν Κορινθῳ. Hesychius, so amended by Albertus and Hemsterhusius.
[338] Iliad Α. v. 69.
[339] Iliad. Ζ. v. 76.
[340] Iliad. Ρ. v. 307.
[341] Iliad. Ο. v. 282.
[342] Iliad. Η. v. 221. It occurs in other places:
Λευσσει, ὁπως οχ' αριστα μετ' αμφοτεροισι γενηται.
Iliad. Γ. v. 110.
Τις τ' αρ των οχ' αριστος εην. συ μοι εννεπε, Μουσα.
Iliad. Β. v. 76l.
Also Odyss. Θ. v.123. and Ω. v. 428.
[343] In the Hymn to Silenus, that God is called Σιληνων οχ' αριστε. And in the poem de Lapidibus, the Poet, speaking of heroic persons, mentions their reception in heaven:
Αμωμητοι Διος οικοι
Χαιροντας δεξαντο θεηγενεων οχ' αριστους.
Hymn 35. v. 2. and περι Λιθων. Proem. v. 14.
[344] Genesis. c. 45. v. 21.
[345] Josephus. Antiq. Jud. l. 8. c. 6.
[346] See Relandi Palæstina. vol. 1. c. 41. p. 265.
[347] Plin. l. 8. c. 46.
[348] Plin. l. 5. c. 9.
Ευρυτατη φιαλη τις ιασπιδος εκτομος ακρης.
Paulus Silentiarius. part 11. v. 177. See Relandus above.
[350] Plin. l. 5. c. 18.
[351] Athanasii Epist. ad solitariam vitam agentes. p. 658.
[352] Epiphanius adversus Hæres. l. 2. tom. 2. p. 719.
[353] See the learned Professor Michaelis in his Geographia Extera Hebræor. p. 134, 135.
[354] The Ionians changed this termination into e. Hence Arene, Camissene, Cyrene, Arsace, Same, Capissene, Thebe, &c.
[355] Colchis was called Aia simply, and by way of eminence: and, probably, Egypt had the same name; for the Colchians were from Egypt. Strabo mentions Ιασονος πλουν τον εις Αιαν. l. 1. p. 38. And Apollonius styles the country of Colchis Aia.
Αια γεμην ετι νυν μενει εμπεδον, ὑιωνοι τε
Των δ' ανδρων, ὁυς ὁστγε καθιστατο ναιεμεν Αιαν. l. 4. v. 277.
[356] Lib. 5. c. 14.
[357] Coronus is to be met with in Greece. He is mentioned as a king of the Lapithæ, and the son of Phoroneus; and placed near mount Olympus.
—Ὡν εβασιλευσε Κορωνος. ὁ φορωνεως. Diodorus. l. 4. p. 242.
[358] Upon the Euphrates.
[359] A city in Parthia.
[360] Calamon, or Cal-Amon, was a hill in Judea; which had this name given to it by the Canaanites of old. Cyril mentions—αφικομενοι τινες απο του ΟΡΟΥΣ Καλαμωνος—in epistolâ ad Calosyrium.
[361] 1 Kings. c. 15. v. 27.
[362] In Canaan was a well known region called Palæstine.
So Tan-agra, Tan-is, Tyndaris.
Tin, in some languages, signified mud or soil.
[363] Ptolemy. l. 4. p. 112.
[364] See Amos. c. 9. v. 7.
[365] Jeremiah. c. 47. v. 4. speaks of the island of Caphtor in Egypt.
[366] Theocritus. Idyll. 2. v. 45. Scholia.
It is still common in the Arabian Gulf, and in India; and is often expressed Dive, and Diva; as in Lacdive, Serandive, Maldive. Before Goa is an island called Diu κατ' εξοχην.
[367] Βαιθηλ, οικος Θεου. Hesychius.
Βαιθηλ, θεοις ναος. Suidas.
[368] Elisa, called Eliza, Elesa, Eleasa, Ελεασα. 1 Maccab. c. 9. v. 5. and c. 7. v. 40. often contracted Lesa, Lasa, &c.
[369] Pocock's Travels. vol. 2. p. 106.
[370] Iablonsky. vol. 1. l. 1. c. 1. p. 4. de Gulielmo Tyrio, ex libro 21. c. 6.
[371] Herodotus. l. 2. c. 41.
[372] Strabo. l. 17. p. 1167.
[373] Ταυτα μεν ουν Ερατοσθενης ἱστορηκεν· την δε μεγαλην μαχην προς Δαρειον ουκ εν Αρβηλοις—αλλα εν Γαυγαμηλοις γενεσθαι συνεπεσεν· σημαινειν δε φασιν οικον Καμηλου την διαλεκτον. Plutarch. vita Alexand. vol. 1. p. 683.
Strabo says the same. Εστι μεν ουν τοπος επισημος ὁυτος, και τ' ουνομα· μεθερμηνευθεν γαρ εστι Καμηλου οικος. l. 16. p. 1072.
[374] Ὁι μεν τα πλειστα συγγραψαντες λεγουσιν, ὁτι ἑξακοσιους σταδιους απεχει, ὁιδε τα ελαχιστα, ὁτι ες πεντακοσιους.
Αλλα εν Γαυγαμηλοις γαρ γενεσθαι την μαχην προς τῳ ποταμῳ Βουμαδῳ λεγει Πτολεμαιος και Αριστοβουλος· πολις δε ουκ ην τα Γαυγαμηλα, αλλα κωμη μεγαλη, ουδε ονομαστος ὁ χωρος, ουδε εις ακοην ἡδυ το ονομα.
Arrian. Expedit. Alex. l. 6. p. 247.
[375] Strabo. l. 16. p. 1072.
[376] Strabo acknowledges the failure of his countrymen in this respect.—Πολλα μεν ουν και μη οντα λεγουσιν ὁι Αρχαιοι Συγγραφεις, συντεθραμμενοι τῳ ψευδει δια της μυθολογιας. l. 8. p. 524.
[377] All thy fortresses shall be spoiled, as Shalman spoiled Beth Arbel in the day of battle. The mother was dashed in pieces upon her children. Hosea. c. 10. v. 14. Ar in this place does not signify a city; but
אור
, the title of the Deity: from whence was derived ἱερος of the Greeks. The seventy, according to some of their best copies, have rendered Beth Arbel οικον Ιερο-Βααλ, which is no improper version of Beth-Aur-Bel. In some copies we find it altered to the house of Jeroboam; but this is a mistake for Jero-Baal. Arbelus is by some represented as the first deified mortal. Cyril contra Julian. l. 1. p. 10. and l. 3. p. 110.
There was an Arbela in Sicily. Stephanus, and Suidas. Also in Galilee; situated upon a vast cavern. Josephus seized and fortified it. Josephi Vita. p. 29.
[378] See Strabo. l. 11. p. 774. l. 15. p. 1006. l. 1. p. 41. p. 81.
See also Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 34 Iamblichus. § 7. c. 5.
[379] Diodorus Siculus. l. 17. p. 538. He makes no mention of Gaugamela.
[380] Strabo. l. 10. p. 724.
[381] Macrobius. Saturn. l. 3. c. 8. p. 284.
[382] Servius in lib. 11. Æneid. v. 558.
[383] Plutarch in Numâ. p. 61.
[384] Gruter. p. lvi. n. 11. vol 1.
[385] Gruter. vol. 1. p. lvi. 12. also p. xl. 9.
[386] Or else Beth-Arbel was another name of the same temple.
[387] Syncellus. p. 55.
[388] Eusebii Chron. p. 14.
[389] Etymologicum magnum. Ἡρακλης.
[390] Herodotus. l. 2. c. 124.
[391] Geog. Nubiensis. p. 17.
Michaelis Geog. Hebræorum Extera. p. 154.
[392] 2 Kings. c. 17. v. 6. and c. 18. v. 11. also 1 Chron. c. 5. v. 26.
[393] Strabo. l. 16. p. 1070.
[394] Observations upon the Antient History of Egypt. p. 175.
[395] Strabo. l. 7. p. 505. So also Herodotus and Pausanias.
[396] Σελλοι, ὁι Δωδωναιοι. Steph. Byzantinus.
αμφι δε Σελλοι
Σοι ναιουσ' ὑποφηται. Homer. Iliad. Π. v. 234.
[397] Pausanias. l. 2. p. l66.
[398] It is called Chau-On, Χαυων, by Steph. Byzantinus, from Ctesias. Χαυων, χωρα της Μηδιας. Κτησιας εν πρωτῳ Περσικων. Chau-On is οικος ἡλιου, the house of the Sun, which gave name to the district.
[399] Strabo. l. 4. p. 270. and p. 282.
[400] 1 Maccab. c. 9. v. 62, 64.
[401] Judith. c. 7. v. 3.
[402] Pausanias. l. 1. p. 91.
[403] There were many places and temples of Baal, denominated Caballis, Cabali, Cabala, Cabalia, Cabalion, Cabalissa, &c. which are mentioned by Pliny, Strabo, Antoninus, and others. Some of them were compounded of Caba: concerning which I shall hereafter treat.
[404] Pausanias. l. 4. p. 282.
Strabo mentions Caucones in Elea. l. 8. p. 531. The Caucones are also mentioned by Homer. Odyss. γ. v. 366.
Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c. 4.
[405] Apollonius Rhodius styles it Cutais: Κυταϊδος ηθεα γαιης. l. 4. v. 512.
[406] See De Lisle's curious map of Armenia and the adjacent parts of Albania, &c.
[407] Pausanias. l. 1. p. 40.
There was a river Acheron in Elis. Strabo. l. 8. p. 530. And the same rites were observed in honour of the θεος μυιαγρος, that were practised in Cyrene. Clement. Cohort. p. 33.
In Pontus was a river Acheron. Ειθα δε και προχοαι ποταμου Αχεροντος εασιν. Apollon. Argonaut. l. 2. v. 745. also ακρα Αχερουσια. The like to be found near Cuma in Campania: and a story of Hercules driving away flies there also. Ῥωμαιοι δε απομυιῳ Ἡρακλει (θυουσι). Clementis Cohort. ibid.
[408] Varro de Ling. Lat. lib. 5. p. 49. altered to Novella by some, contrary to the authority of the best MSS. See Scaliger's notes. p. 81. edit. anno 1619. Dordrechti.
See Selden de Diis Syris. Syntag. 2. c. 2. p. 174. In vetustioribus excusis de Re Rusticâ non Novella, sed Covella legitur. Covella autem Cœlestis, sive Urania interpretatur.
[409] Ennii Annal. l. 1.
[410] The Persians worshipped Cœlus; which is alluded to by Herodotus, when he says, that they sacrificed upon eminences: Τον κυκλον παντα του Ουρανου Δια καλεοντες. l. 1. c. 131. To the same purpose Euripides;
Ὁρας τον ὑψου τον δ' απειρον' αιθερα,
Τον γην περιξ εχονθ' ὑγραις εν αγκυλαις;
Τουτον νομιζε Ζηνα, τον δ' ἡγου Δια.
Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.
Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Naturâ Deor. l. 1.
[411] Αλλ' Αθηναιοι μεν Κελεον, και Μεγανειραν ἱδρυνται Θεους. Athenag. Legat. p. 290.
[412] Abulfeda. Tabula Syriæ. p. 5.
Nassir Ettusæus. p. 93. apud Geog. vet.
[413] The city Argos was in like manner called Κοιλον. Πολλακις το· Αργος Κοιλον φησι, καθαπερ εν Επιγονοις. Το ΚΟΙΛΟΝ Αργος ουκ ετ' οικησοντ' ετι.—ετι και εν Θαμυρα, Αργεϊ Κοιλῳ. Scholia in Sophoc. Œdipum Colon.
[414] Iliad. Β. v. 615.
[415] Strabo. l. 8. p. 529.
[416] Strabo. l. 8. p. 534.
[417] Janus Gulielmus Laurenbergius, Antiquarius.
[418] Φαινοιατο αν εοντες ὁι των Δωριεων ἡγεμονες Αιγυπτιοι ιθαγενεες. Herod. l. 6. c. 54.
Of their original and history I shall hereafter give a full account.
[419] Ὁποσα δε ᾳδουσιν εν τῳ Πρυτανειῳ, φωνη μεν εστι αυτων ἡ Δωριος. Pausanias. l. 5. p. 4l6.
Tum primum subiere domos; domus antra fuere.
Ovid. Metamorph. l. 1. v. 121.
[421] Strabo. l. 8. p. 564.
It is mentioned by Thucydides: Ες τον Καιαδαν, ὁυπερ τους κακουργους εμβαλλειν ειωθεισαν (ὁι Λακεδαιμονιοι.) l. 1. c. 134.
It is expressed Κεαδας by Pausanias; who says that it was the place, down which they threw Aristomenes, the Messenian hero. l. 4. p. 324.
[422] Strabo. Ibidem.
Huic monstro Vulcanus erat pater: illius atros
Ore vomens ignes, magna se mole ferebat. Virgil. Æn. l. 8. v. 193.
[424] Strabo. l. 8. p. 564.
[425] Iliad. l. 1. v. 266.
[426] Iliad. Β. v. 581.
Odyss. Δ. v. 1. Ὁιδ' ιξον ΚΟΙΛΗΝ Λακεδαιμονα ΚΗΤΩΕΣΣΑΝ.
[427] Strabo says as much: Ὁιδε, ὁτι ὁι απο των σεισμων ρωχμος Καιετοι λεγονται. l. 8. p. 564.
[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.
[429] Strabo. l. 5. p. 356.
[430] Καταδε φορμιας της Ιταλιας Αιητην τον νυν Καιητην προσαγορευομενον. l. 4. p. 259.
Virgil, to give an air of truth to his narration, makes Caieta the nurse of Æneas.
According to Strabo it was sometimes expressed Cai Atta; and gave name to the bay below.—Και τον μεταξυ κολπον εκεινοι Καιατταν ωνομασαν. l. 5. p. 3?6.
[431] Scholia Eustathij in Dionysij περιηγησιν. v. 239. and Steph. Byzantinus. Αιγυπτος.
[432] Χασμα δε γεννηθεν—εδεξατο τον ποταμον—ειτα εξεῤῥηξεν εις την επιφανειαν κατα Λαρυμναν της Λοκριδος την ανω—Καλειται δ' ὁ τοπος Αγκοη κτλ. Strabo. l. 9. p. 623.
It is called Anchia by Pliny. N. H. l. 4. c. 7. As, both the opening and the stream, which formed the lake, was called Anchoe; it signified either fons speluncæ, or spelunca fontis, according as it was adapted.
[433] 1 Corinthians, c. 15. v.47, 48.
[434] Cluverii Germaniæ Antiq. l. 1. c. 13. p. 91.
[435] Beyeri Additamenta to Selden de Diis Syris. p. 291.
Achor near Jericho. Joshua, c. 15. v. 7.
[436] Ptolem. lib. 5. c. 18. p. 164.
[437] Plato in Cratylo. p. 410.
[438] See Kircher's Prodromus Copticus. p. 180 and p. 297.
[439] Ibidem, and Jameson's Specilegia. c. 9. § 4.
[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.
Pior Monachus Ægyptiacus. Socratis Hist. Eccles. p. 238.
Piammon. Sozomen. H. E. p. 259.
Piambo, or P'ambo. Socratis Eccles. H. p. 268.
It was sometimes expressed Po, as in Poemon Abbas, in Evagtius.
In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.
Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis, contracted.
[441] Gennad. Vitæ illustrium virorum. l. 7. Pachomius, a supposed worker of many miracles.
[442] Antonius Diogenes in Photius. cod. 166.
[443] Plutarch. Isis et Osiris. v. 1. p. 355.
Paamyles is an assemblage of common titles. Am-El-Ees, with the prefix. Hence the Greeks formed Melissa, a sacred name as of Ham El-Ait, they formed Melitta, the name of a foreign Deity, more known in Ionia than in Hellas.
[444] Plutarch: Quæstiones Græcæ. v. p. 296.
[445] Pausanias. l. 1. p. 83. Amphilucus was a title of the Sun.
[446] Pausanias. l. 1. p. 4. in like manner, ταφοι των Ιφιμεδειας και Αλωεως παιδων· Pausanias. l. 9. p. 754.
[447] Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p. 406.
A twofold reason may be given for their having this character; as will be shewn hereafter.
[448] Pausanias. l. 10. p. 896. Many instances of this sort are to be found in this writer.
[449] Herodotus. l. 2. c. 143.
[450] See Reland, Dissertatio Copt. p. 108.
Jablonsky Prolegomena in Pantheon Ægyptiacum. p. 38. Also Wesselinge. Notes on Herod. l. 2. c. 143.
[451] This was certainly the meaning; for Plato, speaking of the Grecians in opposition to other nations, styled Βαρβαροι, makes use of the very expression: Πολλη μεν ἡ Ἑλλας, εφη, ω Κεβης, εν ῃ ενεισι που αγαθοι ανδρες, πολλα δε και τα των βαρβαρων γενη. In Phædone. p. 96.
[452] Kircher. Prodromus Copticus. p. 300 and p. 293.
[453] Kircher. Prod. p. 293.
[454] Sanchoniathon apud Euseb. Præp. Evan. l. 1. c. 10. p. 37.
[455] Damascius: Vita Isodori, apud Photium. Cod. ccxlii.
[456] Jablonsky; Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.
[457] Ausonius. Epigram. 30.
Kircher says, that Pi in the Coptic is a prefix, by which a noun is known to be masculine, and of the singular number: and that Pa is a pronoun possessive. Paromi is Vir meus. It may be so in the Coptic: but in antient times Pi, Pa, Phi, were only variations of the same article: and were indifferently put before all names: of which I have given many instances. See Prodromus. Copt. p. 303.
[458] Virgil. Æneid. l. 7. v. 679.
[459] Cicero de Divinatione. l. 2.
[460] See also v. 28, 29, 31, and 32.
[461] Gruter. Inscript. lxxvi. n. 6.
[462] Ibid. lxxvi. n. 7.
BONO DEO
PUERO POSPORO.
Gruter. Inscrip. p. lxxxviii. n. 13
[463] Lucretius. l. 4. v. 1020.
[464] Propertius alludes to the same circumstance:
Nam quid Prænestis dubias, O Cynthia, sortes?
Quid petis Ææi mœnia Telegoni? l. 2. eleg. 32. v. 3.
What in the book of Hester is styled Purim, the seventy render, c. 9. v. 29. φρουραι. The days of Purim were styled φρουραι—Τῃ διαλεκτῳ αυτων καλουνται φρουραι. so in c. 10. The additamenta Græca mention—την προκειμενην επιστολην των φρουραι, instead of φουραι and Πουραι: from P'Ur and Ph'Ur, ignis.
[465] Herodotus. l. 2. c. 4. and l. 2. c. 52.
Επειτα δε Χρονου Πολλου διελθοντος επυθοντο (ὁι Ἑλληνες) εκ της Αιγυπτου απικομενα τα ουνοματα των Θεων.
[466] So δαιμων from δαημων; Απολλων from ἡ ὁμου πολησις· Διονυσος quasi διδουνυσος from διδοι and οινος, and οινος from οιεσθαι. Κρονος, quasi χρονου κορος. Τηθυν, το ηθουμενον—with many more. Plato in Cratylo.
Ægyptus παρα το αιγας πιαινειν. Eustath. in Odyss. l. 4. p. 1499.
[467] Poseidon, ποιουντα ειδην. Tisiphone, Τουτων φωνη, Athene quasi αθανατος. Hecate from ἑκατον centum. Saturnus, quasi sacer, νους. See Heraclides Ponticus, and Fulgentii-Mythologia.
See the Etymologies also of Macrobius. Saturnalia. l. 1. c. 17. P. 189.
Μουσαι· quasi ὁμου ουσαι. Plutarch de Fraterno Amore. v. 2. P. 480. Δι' ευνοιαν και Φιλαδελφιαν.
Πασιφαη, δια το πασι φαινειν τα μαντεια. Plutarch. Agis and Cleomenes. v. 2. p. 799.
[468] Eustathius on Dionysius: περιηγησις.
Ut Josephus recte observat, Græcis scriptoribus id in more est, ut peregrina, et barbara nomina, quantum licet, ad Græcam formam emolliant: sic illis Ar Moabitarum est Αρεοπολις; Botsra, Βυρσα; Akis, Αγχους; Astarte, Αστροαρχη; torrens Kison, Χειμαῤῥος των Κισσων; torrens Kedron, Χειμαῤῥος των Κεδρων; et talia ὡσει κονις. Bochart. Geog. Sacra. l. 2. c. 15. p. 111.
We are much indebted to the learned father Theophilus of Antioch: he had great knowledge; yet could not help giving way to this epidemical weakness. He mentions Noah as the same as Deucalion, which name was given him from calling people to righteousness: he used to say, δευτε καλει ὑμας ὁ θεος; and from hence, it seems, he was called Deucalion. Ad Antol. l. 3.
[469] Plato in Cratylo. p. 409.
[470] Suidas, Stephanus, Etymolog. Eustathius, &c.
So Coptus in Egypt, from κοπτειν.
[471] See Callimachus. vol. 2. Spanheim's not. in Hymn. in Del. v. 87. p. 438.
[472] Cumberland's Origines. p. 165. so he derives Goshen in the land of Egypt from a shower of rain. See Sanchon. p. 364.
[473] Hyde de Religione veterum Persarum. c. 2. p. 75.
[474] Genesis. c. 22. v. 20.
[475] Universal History, vol. 1. b. 1. p. 286. notes.
[476] Bochart. Geograph. Sacra. l. 1. c. 18. p. 443.
Sandford de descensu Christi. l. 1. §. 21.
See Gale's Court of the Gentiles, vol. 1. b. 2. c. 6. p. 68.
[477] Huetius. Demonst. p. 138.
[478] Hebræa, Chaldæa, &c. nomina virorum, mulierum, populorum—Antverpiæ, 1565, Plantin.
[479] Pliny. l. 3. c. 8.
Ætna, quæ Cyclopas olim tulit. Mela. l. 2. c. 7.
[480] Bochart. Geog. Sacra. l. 1. c. 30. p. 560.
[481] Ibidem. p. 565, 566.
[482] Ibidem. p. 565, 566.
[483] Bochart. Geog. Sacra. l. 1. p. 406.
[484] Ibidem.
[485] P. 412.
[486] P. 415.
[487] P. 388.
[488] P. 381.
[489] P. 435.
[490] P. 414.
[491] Bochart. Geog. Sacra. l. 1. p. 381.
[492] P. 385.
[493] P. 408. or from Mazor, angustiæ.
[494] Ibidem. p. 258.
[495] Simonis Onomasticon.
[496] Michaelis Spicilegium Geographiæ Hebræor. Exteræ. p. 158.
[497] Gale's Court of the Gentiles. vol. 1. b. 2. p. 66.
[498] Genesis. c. 4. v. 22.
[499] Philo apud Eusebium. Præp. Evan. l. 1. c. 10.
[500] Bochart. Geograph. Sacra. l. 2. c. 2. p. 706.
[501] Marcellinus. l. 22. c. 15. He was also called Eloüs. Ελωος, Ἡφαιστος παρα Δωριευσιν. Hesych. The Latine title of Mulciber was a compound of Melech Aber, Rex, Parens lucis.
[502] Τιμᾳται δε παρα Λαμψακηνοις ὁ Πριαπος, ὁ αυτος ων τῳ Διονυσῳ. Athenæus. l. 1. p. 30.
[503] Το αγαλμα Πριηπου, του και Ωρου παρ' Αιγυπτιοις. Suidas.
[504] Numbers. c. 25. v. 3. Deuteronomy. c. 4. v. 3. Joshua. c. 22. v. 17.
Kircher derives Priapus from
פעור פה
, Pehorpeh, os nuditatis.
[505] Phurnutus de naturâ Deorum. c. 17. p. 205.
[506] Orphic Hymn 5. to Protogonus, the same as Phanes, and Priapus. See verse 10.
[507] Phurnutus. c. 17. p. 204.
[508] Παρ' Αιγυπτιοισι δε Παν μεν αρχαιοτατος, και των οκτω των πρωτων λεγομενων Θεων. Herodotus. l. 2. c. 145.
Albæ Juliæ Inscriptio.
PRIEPO
PANTHEO.
Gruter. v. 1. p. xcv. n. 1.
[509] Agathias. l. 4. p. 133.
[510] See Theophilus ad Autolycum. l. 2. p. 357.
[511] See Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 32. He mentions applying to a great number of authors, in Phenicia.
Πολλην εξερευνησαμενος ὑλην, ουχι την παρ' Ἑλλησι.
Philo apud Euseb. P. Evang. l. 1. c. ix. p. 32.
[513] Clemens Alexandrinus Strom. l. 1. p. 356.
[514] Eusebij Præp. Evang. l. 10. c. 4. p. 471.
Του ωφελησε Πυθαγοραν τα Αδυτα, και Ἡρακλεους στηλαι.
Theophilus ad Autol. l. 3. p. 381.
[515] Plato in Timæo. Clemens. Strom. l. 1. p. 426.
Ω Σολων, Σολων, Ἑλληνες αει παιδες—κτλ.
[516] Theophilus ad Autolycum. l. 3. p. 390.
[517] See Eusebius. Præp. Evan. l. 10. c. 4. p. 469. and c. 5. p. 473. also Clemens Alexand. Strom. l. 1. p. 361. Diodorus Siculus. l. 1. p. 62, 63. and p. 86, 87.
[518] Καθολου δε φασι τους Ἑλληνας εξιδιαζεσθαι τους επιφανεστατους Αιγυπτιων Ἡρωας τε, και Θεους. l. 1. p. 20.
See here a long account of the mythology of Egypt being transported to Greece; and there adopted by the Helladians as their own, and strangely sophisticated.
[519] Ἑκαταιος μεν ουν ὁ Μιλησιος περι της Πελοποννησου φησιν, ὁτι προ των Ἑλληνων ῳκησαν αυτην Βαρβαροι· σχεδον δε τι και ἡ συμπασα Ἑλλας κατοικια Βαρβαρων ὑπηρξε το παλαιον. Strabo. l. 7. p. 321.
[520] Οδε μεταξυ χρονος παραλελειπται, εν ᾡ μηδεν εξαιρετον Ἑλλησιν ἱστορηται. Theopompus in Tricareno.
[521] How uncertain they were in their notions may be seen from what follows: Alii Cadmum, alii Danaum, quidam Cecropem Atheniensem, vel Linum Thebanum, et temporibus Trojanis Palamedem Argivum, memorant sedecim literarum formas, mox alios, et præcipue Simonidem cæteras invenisse. Lilius Gyraldus de Poetis. Dialog. 1. p. 13. Edit. Lugd. Bat. 1696.
Τοτε ὁ Παλαμηδης ἑυρε τα ις γραμματα του αλφαβητου, α, β, γ, δ, ε, ι, κ, λ, μ, ν, ο, π, ρ, ς, τ, υ· προσεθηκε δε Καδμος ὁ Μιλησιος ἑτερα γραμματα τρια, θ, φ, χ—προς ταυτα Σιμωνιδης ὁ Κειος προσεθηκε δυο, η και ω. Επιχαρμος δε ὁ Συρακουσιος τρια, ζ, ξ, ψ· ὁυτως επληρωθησαν τα κδ στοιχεια. Eusebii Chron. p. 33. l. 13.
[522] Ου γαρ μονον παρα τοις αλλοις Ελλησιν ημεληθε τα περι της αναγραφηι, αλλ' ουδε παρα τοις Αθηναιοις, ὁυς αυτοχθονας ειναι λεγουσι, και παιδειας επιμελεις, ουδεν τοιουτον ἑυρισκεται γενομενον. Josephus contra Apion. l. 1. p. 439. Their historians were but little before the war with the Persians: doctrina vero temporum adhuc longe recentior—hinc tenebræ superioribus sæculis, hinc fabulæ. Marsham. Chron. Canon. p. 14.
[523] The Arundel Marbles are a work of this sort, and contain an account of 1318 years. They begin from Cecrops, and come down to the 160th Olympiad. So that this work was undertaken very late, after the Archonship of Diognetus.
[524] See Diodorus above. p. 19, 20.
[525] —Τις ου παρ' αυτων συγγραφεων μαθοι ῥαδιως, ὁτι μηδεν βεβαιως ειδοτες συνεγραφον, αλλ' ὡς ἑκαστοι περι των πραγματων εικαζοιντο· πλειον γουν δια των βιβλιων αλληλους ελεγχουσι, και εναντιωτατα περι των αυτων λεγειν ουκ οκνουσι—κτλ· Josephus contra Apion. vol. 2. l. 1. c. 3. p. 439.
Ὁμοιως δε τουτῳ (Εφορῳ) Καλλισθενης και Θεοπομπος κατα την ἡλικιαν γεγονοτες απεστησαν των παλαιων μυθων· ἡμεις δε την εναντιαν τουτοις κρισιν εχοντες, και τον εκ της αναγραφης πονον ὑποσταντες, την πασαν επιμελειαν εποησαμεθα της αρχαιολογιας. Diod. l. 4. p. 209.
[526] Plutarch de Audiendis Poetis.
See Strabo's Apology for Fable. l. 1. p. 35, 36.
[527] Πλην γε δε ὁτι ουκ ακριβη εξηταστην χρη ειναι των ὑπερ του Θειου εκ παλαιου μεμυθευμενων. Arrian. Expedit. Alexandri. l. 5.
Herodotus puts these remarkable words into the mouth of Darius—Ενθα γαρ τι δει ψευδος λεγεσθαι, λεγεσθω· του γαρ αυτου γλιχομεθα, ὁι τε ψευδομενοι, και ὁι τῃ αληθηιη διαχρεωμενοι. l. 3. c. 72. We may be assured that these were the author's own sentiments, though attributed to another person: hence we must not wonder if his veracity be sometimes called in question; add to this, that he was often through ignorance mistaken: Πολλα τον Ἡροδοτον ελεγχει (Μανεθων) των Αιγυπτιακων ὑπ' αγνοιας εψευσμενον. Josephus cont. Ap. l. 1. c. 14. p. 444.
[528] Ταρσος επισημοτατη πολις Κιλικιας—εστι δ' αποικος Αργειων. Steph. Byzantinus, and Strabo. l. 16. p. 1089.
[529] Ωνομασται δ' απο του πηλου. Strabo. l. 17. p. 1155.
According to Marcellinus, it was built by Peleus of Thessaly. l. 22. c. 16. p. 264.
[530] Diodorus. l. 5. p. 328.
[531] Diodorus. l. 5. p. 328. built by Actis.
[532] Apollodorus. l. 2. p. 62. Clemens. l. 1. Strom. p. 383. from Aristippus.
[533] See Josephus contra Apion. l. 1. c. 3. p. 439.
[534] Ὁι γαρ Ἑλληνων λογοι πολλοι και γελοιοι, ὡς εμοι φαινονται. Apud Jamblichum—See notes. p. 295.
[535] Πολυν αυτοι επηγον τυφον, ὡς μη ῥαδιως τινα συνορᾳν τα κατ' αληθειαν γενομενα. He therefore did not apply to Grecian learning—Ου την παρ' Ἑλλησι, διαφωνος γαρ αυτη και φιλονεικοτερον ὑπ' ενιων μαλλον, η προς αληθειαν συντεθεισα. Philo apud Euseb. P. E. l. 1. c. ix. p. 32.
See the same writer of their love of allegory. p. 32.
[536] Πλατων ουκ αρνειται τα καλλιστα εις φιλοσοφιαν παρα των βαρβαρων εμπορευεσθαι. Clemens Alexand. Strom. l. 1. p. 355.
—Κλεπτας της βαρβαρου φιλοσοφιας Ἑλληνας. Clemens Alexand. Strom. l. 2. p. 428.
Clemens accuses the Grecians continually for their ignorance and vanity: yet Clemens is said to have been an Athenian, though he lived at Alexandria. He sacrificed all prejudices to the truth, as far as he could obtain it.
[537] Φυσει γαρ Ἑλληνες εισι νεοτροποι, και αττοντες φερονται πανταχη, ουδεν εχοντες ἑρμα εν ἑαυτοις, ουδ' οπερ δεξωνται παρα τινων διαφυλαττοντες· αλλα και τουτο οξεως αφεντες παντα κατα την αστατον ἑυρεσιλογιαν μεταπλαττουσι. Βαρβαροι δε μονιμοι τοις ηθεσιν οντες, και τοις λογοις βεβαιως τοις αυτοις εμμενουσι. Jamblichus. sect. 7. c. 5. p. 155.
[538] Δοξης γαρ κενης και ματαιου παντες ὁυτοι ερασθεντες, ουτε αυτοι το αληθες εγνωσαν, ουτε μεν αλλους επι την αληθειαν προετρεψαντο. Theophilus ad Autol. l. 3. p. 382.
[539] Παρ' ἡμιν δε της κενοδοξιας ὁ ἱμερος ουκ εστι· δογματων δε ποικιλιαις ου καταχρωμεθα. Tatianus contra Græcos, p. 269.
[540] Τους μεν Σακας, τους δε Μασσαγετας εκαλουν, ουκ εχοντες ακριβως λεγειν περι αυτων ουδεν, καιπερ προς Μασσαγετας τον Κυρου πολεμον ἱστορουντες· αλλα ουτε περι τουτων ουδεις ηκριβωτο προς αληθειαν ουδεν, ουτε τα παλαια των Περσων, ουτε των Μηδικων, η Συριακων, ες πιστιν αφικνειτο μεγαλην δια την των συγγραφεων ἁπλοτητα και την φιλομυθιαν. Ὁρωντες γαρ τους φανερως μυθογραφους ευδοκιμουντας, ωηθησαν και αυτους παρεξεσθαι την γραφην ἡδειαν, εαν εν ἱστοριας σχηματι λεγωσιν, ἁ μηδεποτε ειδον, μητε ηκουσαν, η ου παρα γε ειδοτων σκοπουντες· δι αυτο δε μονον τουτα, ὁτι ακροασιν ἡδειαν εχει, και θαυμαστην. Ραδιως δ' αν τις Ἡσιοδῳ και Ὁμηρῳ πιστευσειεν Ἡρωολογουσι, και τοις τραγικοις Ποιηταις, η Κτησιᾳ τε και Ἡροδοτῳ, και Ἑλλανικῳ, και αλλοις τοιουτοις. Ουδε τοις περι Αλεξανδρου δε συγγραψασιν ῥαδιον πιστευειν τοις πολλοις· και γαρ ὁυτω ῥαδιουργουσι δια τε την δοξαν Αλεξανδρου, και δια το την στρατειαν προς τας εσχατιας γεγονεναι της Ασιας πορρω αφ' ἡμων· το δη πορρω δυσελεγκτον. Strabo. l. 11. p. 774.
Græcis Historicis plerumque poeticæ similem esse licentiam. Quinctilianus. l. 11. c. 11.
—quicquid Græcia mendax
Audet in Historiâ. Juvenal.
Strabo of the antient Grecian historians: Δει δε των παλαιων ἱστοριων ακουειν ὁυτως, ὡς μη ὁμολογουμενων σφοδρα. ὁι γαρ νεωτεροι πολλακις νομιζουσι και τ' αναντια λεγειν. l. 8. p. 545.
Παντες μεν γαρ ὁι περι Αλεξανδρον το θαυμαστον αντι τ' αληθους αποδεχονται μαλλον. Strabo. l. 15. p. 1022.
[541] —Αλλα ἑκαστος ἑκαστῳ τ' αναντια λεγει πολλακις· ὁπου δε περι των ὁρασθεντων ὁυτω διαφερονται, τι δει νομιζειν περι των εξ ακοης. Strabo. l. 15. p. 1006.
See also l. 771, 2, 3, 4. And Diodorus Siculus. l. 1. p. 63. Of Herodotus and other writers—Ἑκουσιως προκριναντες της αληθεις το παραδοξολογειν.
[542] Ου θαυμαστον δ' ειναι περι του Ὁμηροι· και γαρ τους ετι νεωτερους εκεινου πολλα αγνοειν, και τερατολογειν. Strabo. l. 7. p. 458.
[543] Φημι ουν Ορφεα και Ὁμηρον και Ἡσιοδον ειναι τους ονοματα και γεννη δοντας τοις ὑπ' αυτων λεγομενοις θεοις· μαρτυρει δε και Ἡροδοτος—Ἡσιοδον γαρ και Ὁμηρον ἡλικιην τετρακοσιοις ετεσι δοκεω πρεσβυτερους εμου γενεσθαι, και ου πλειοσι. Ὁυτοι δε εισιν, ὁι ποιησαντες θεογονιαν Ἑλλησι, και τοισι θεοισι τας επωνυμιας δοντες, και τιμας και τεχνας διελοντες, και ειδεα αυτων σημαινοντες· ἁι δε εικονες μεχρι μηπω πλαστικη και γραφικη, και ανδριαντοποιητικη ησαν, ουδε ενομιζοντο. Athenagoræ Legatio. p. 292. See Herodotus. l. 2. c. 53.
[544] Pausanias. l. 10. p. 809. Clemens mentions Αγυιεα θυρωρος τῳ Ἑρμη. Cohort. p. 44.
Οσα μεν αδουσιν εν τῳ Πρυτανειῳ, φωνη μεν εστιν αυτον ἡ Δωρικη. Pausanias. l. 5. p. 416.
[545] Pausanias. l. 10. p. 828. of Phaënnis and the Sibyls.
[546] Pausanias. l. 10. p. 809. of Phæmonoë and antient hymns.
[547] Pausanias. l. 10. p. 809, 810. Ωλην.
[548] Jamblichus de Mysteriis. Sect. vii. c. 5. p. 156.
In like manner in Samothracia, the ancient Orphic language was obsolete, yet they retained it in their temple rites: Εσχηκασι δη παλαιαν ἱδιαν διαλεκτον ὁι Αυτοχθονες (εν Σαμοθρακῃ) ἡς πολλα εν ταις θυσιαις μεχρι του νυν τηρηται. Diodorus. l. 5. p. 322.
[549] Jamblichus de Myster. sect. 7. c. 5. See notes. p. 295.
[550] Clemens Alexandrinus Strom. l. 5. p. 676.
Such was Aristæus Proconneisius: Ανηρ γοης ει τις αλλος. Strabo. l. 13.
[551] Thus it is said in Eusebius from some antient accounts, that Telegonus reigned in Egypt, who was the son of Orus the shepherd; and seventh from Inachus: and that he married Io. Upon which Scaliger asks: Si Septimus ab Inacho, quomodo Io Inachi filia nupsit ei? How could Io be married to him when she was to him in degree of ascent, as far off as his grandmother's great grandmother; that is six removes above him. See Scaliger on Euseb. ad Num. cccclxxxi.
[552] Παρ' οις γαρ ασυναρτητος εστιν ἡ των Χρονων αναγραφη, παρα τουτοις ουδε τα της ἱστοριας αληθευειν δυνατον· τι γαρ το αιτιον της εν τῳ γραφειν πλανης, ει μη το συναπτειν τα μη αληθη. Tatianus. p. 269.
[553] Νυν μην οψε ποτε εις Ἑλληνας ἡ των λογων παρηλθε διδασκαλια το και γραφη. Clemens Alexand. Strom. l. 1. p. 364.
[554] Ὁι μεν ουν αρχαιοτατην αυτων την χρησιν ειναι θελοντες, παρα Φοινικων και Καδμου σεμνυνονται μαθειν. Ου μεν ουδ' επ' εκεινου του χρονου δυναιτο τις αν δειξαι σωζομενην αναγραφην εν ἱεροις, ουτ' εν δημοσιοις αναθημασι. Joseph. cont. Apion. l. 1.
[555] Των δε της αληθειας ἱστοριων Ἑλληνες ου μεμνηνται· πρωτον μεν δια το νεωστι αυτους των γραμματων της εμπειριας μετοχους γεγενησθαι και αυτον ὁμολογουσι, φασκοντες τα γραμματα ἑυρησθαι, οι μεν απο Χαλδαιων, ὁι δε παρ Αιγυπτιων, αλλοι δ' αν απο Φοινικων. δευτερον, οτι επταιον, και πταιουσι, περι θεου μη ποιουμενοι την μνειαν, αλλα περι ματαιων και ανωφελων πραγματων. Theoph. ad Autol. l. 3. p. 400.
Plutarch assures us, that Homer was not known to the Athenians till the time of Hipparchus, about the 63d Olympiad, yet some writers make him three, some four, some five hundred years before that æra. It is scarce possible that he should have been so unknown to them if they had been acquainted with letters.
[556] Eusebius. Chron. p. 24.
[557] Eusebius. Chron. p. 19. Syncellus. p. 148, 152.
The kings of Sicyon were taken from Castor Rhodius.
[558] Και χρη τον νουνεχη συνιεναι κατα πασης ακριβειας, ὁτι κατα την Ἑλληνων παραδοσιν ουδ' ἱστοριας τις ην παρ' αυτοις αναγραφη· Καδμος γαρ—μετα πολλας γενεας. κλ. Tatianus Assyrius. p. 274.
[559] Clemens Alexand. l. 1. p. 352. and Diogenes Laertius, from Dicæarchus, and Heraclides.
[560] Strabo. l. 17. p. 1160.
[561] Ælian mentions, that the Bull Onuphis was worshipped at a place in Egypt, which he could not specify on account of its asperity. Ælian de Animalibus. l. 12. c. 11.
Even Strabo omits some names, because they were too rough and dissonant. Ου λεγω δε των εθνων τα ονοματα τα παλαια δια την αδοξιαν, και ἁμα την ατοπιαν της εκφορας αυτων. l. 12. p. 1123.
[562] Μετα ταυτα πλανην Ἑλλησι αιτιαται (ὁ Φιλων) λεγων, ου γαρ ματαιως αυτα πολλακως διεστειλαμεθα, αλλα προς τας αυθις παρεκδοχας των εν τοις πραγμασιν ονοματων· ἁπερ ὁι Ἑλληνες αγνοησαντες, αλλως εξεδεξαντο, πλανηθεντες τῃ αμφιβολιᾳ των ονοματων. Philo apud Eusebium. P. E. l. 1. c. x. p. 34.
[563] Bozrah, a citadel, they changed to βυρσα, a skin. Out of Ar, the capital of Moab, they formed Areopolis, the city of the Mars. The river Jaboc they expressed Io Bacchus. They did not know that diu in the east signified an island: and therefore out of Diu-Socotra in the Red-Sea, they formed the island Dioscorides: and from Diu-Ador, or Adorus, they made an island Diodorus. The same island Socotra they sometimes denominated the island of Socrates. The place of fountains, Ai-Ain, they attributed to Ajax, and called it Αιαντος ακροτηριον, in the same sea. The antient frontier town of Egypt, Rhinocolura, they derived from ρις, ρινος, a nose: and supposed that some people's noses were here cut off. Pannonia they derived from the Latin pannus, cloth. So Nilus was from νη ιλυς: Gadeira quasi Γης δειρα. Necus in Egypt and Ethiopia signified a king: but such kings they have turned to νεκυας: and the city of Necho, or Royal City, to Νικοπολις and Νεκροπολις.
Lysimachus in his Egyptian history changed the name of Jerusalem to Ιεροσυλα: and supposed that the city was so called because the Israelites in their march to Canaan used to plunder temples, and steal sacred things. See Josephus contra Ap. l. 1. c. 34. p. 467.
[564] I do not mean to exclude the Romans, though I have not mentioned them; as the chief of the knowledge which they afford is the product of Greece. However, it must be confessed, that we are under great obligations to Pliny, Marcellinus, Arnobius, Tertullian, Lactantius, Jerome, Macrobius; and many others. They contain many necessary truths, wherever they may have obtained them.
[565] Ennii Annales. l. 2.
[566] Ennii Annales. l. 1.
[567] Apud Ennii fragmenta.
[568] Genesis. c. 10. v. 5.
[569] Strabo. l. 5. p. 346.
[570] Virgil. Æn. l. xi. v. 785.
[571] Servius upon the foregoing passage.
[572] Cluver. Italia. l. 2. p. 719.
[573] Livy. l. 1. c. 49. Pompeius Festus.
[574] Not far from hence was a district called Ager Solonus. Sol-On is a compound of the two most common names given to the Sun, to whom the place and waters were sacred.
[575] Dionysius Halicarnassensis. l. 3.
[576] Herodotus. l. 1. c. 138.
Θυουσι δε και ὑδατι και ανεμοισιν (ὁι Περσαι). Herodotus. l. 1. c. 131.
Ridetis temporibus priscis Persas fluvium coluisse. Arnobius adversus Gentes. l. 6. p. 196.
[577] Αλλοι ποταμους και κρηνας, και παντων μαλιστα ὁι Αιγυπτιοι προτετιμηκασι, και Θεους αναγορευουσι. Athanasius adversus Gentes. p. 2.
Αιγυπτιοι ὑδατι Θυουσι· καιτοι μεν ἁπασι καινον τοις Αιγυπτιοις το ὑδωρ. Lucian. Jupiter Tragœd. v. 2. p. 223. Edit. Salmurii.
[578] Julius Firmicus. p. 1.
[579] Gruter. Inscript. vol. 1. p. xciv.
[580] Senecæ Epist. 41.
[581] Herodotus. l. 4. c. 181. The true name was probably Curene, or Curane.
[582] Vitruvij Architect. l. 8. p. 163.
[583] Pliny. l. 4. c. 4. p. 192. Ovid. Metamorph. l. 2.
[584] Pausanias. l. 2. p. 117. Εστι γε δη και Απολλωνος αγαλμα προς τῃ Πειρηνῃ, και περιβολος εστιν.
Pirene and Virene are the same name.
[585] Pur, Pir, Phur, Vir: all signify fire.
[586] Diodorus Siculus. l. 5. p. 312.
[587] Diodorus Siculus. l. xi. p. 17.
[588] Strabo. l. 6. p. 412.
[589] Stephanus says that it was near Mount Casius; but Herodotus expressly tells us, that it was at the distance of three days journey from it.
[590] Απο ταυτης τα εμπορια τα επι θαλασσης μεχρι Ιηνισου πολιος εστι του Αραβικου. Herodotus. l. 3. c. 5.
[591] Τοδε μεταξυ Ιηνισου πολιος, και Κασιου τε ουρεος, και της Σερβωνιδος λιμνης, εον ουκ ολιγον χωριον, αλλ' ὁσον επι τρεις ἡμερας ὁδον, ανυδρον εστι δεινος. Herodotus. ibidem.
[592] Go-zan is the place, or temple, of the Sun. I once thought that Goshen, or, as it is sometimes expressed, Gozan, was the same as Cushan: but I was certainly mistaken. The district of Goshen was indeed the nome of Cushan; but the two words are not of the same purport. Goshen is the same as Go-shan, and Go-zan, analogous to Beth-shan, and signifies the place of the Sun. Go-shen, Go-shan, Go-zan, and Gau-zan, are all variations of the same name. In respect to On, there were two cities so called. The one was in Egypt, where Poti-phera was Priest. Genesis. c. 41. v. 45. The other stood in Arabia, and is mentioned by the Seventy: Ων, ἡ εστιν Ἡλιουπολις. Exodus. c. 1. v. 11. This was also called Onium, and Hanes, the Iänisus of Herodotus.
[593] Isaiah. c. 30. v. 4.
[594] See Observations upon the Antient History of Egypt. p. 124. p. 137.
[595] D'Anville Memoires sur l'Egypt. p. 114.
[596] Travels. vol. 2. p. 107. It is by them expressed Ain el Cham, and appropriated to the obelisk: but the meaning is plain.
[597] Bochart. Geog. Sacra. l. 1. c. 35. p. 638.
[598] See page 72. notes.
[599] Dissertation of the influence of opinion upon language, and of language upon opinion. Sect. vi. p. 67. of the translation.
[600] Scholia upon Apollonius. l. 2. v. 297.
[601] Strabo. l. 10. p. 700.
[602] Orphic Hymn. 4.
[603] Ὁι Θεολογοι—ενι γε τῳ Φανητι την δημιουργικην αιτιαν ανυμνησαν. Orphic Fragment. 8. from Proclus in Timæum.
[604] Συ μοι Ζευς ὁ Φαναιο, ἡκεις. Eurip. Rhesus. v. 355.
Φαναιος Απολλων εν Χιοις. Hesych.
[605] Pliny. l. 2. c. 106. p. 120.
[606] Λουτρα τε παρεχει το χωριον θερμα, γηθεν αυτοματα ανιοντα. Josephi Antiq. l. 18. c. 14.
[607] Lucretius. l. 6.
[608] Justin Martyr. Cohort. p. 33.
[609] Mount Albanus was denominated Al-ban from its fountains and baths.
[610] Strabo. l. 8. p. 545.
[611] Strabo. l. 4. p. 290. Onesa signifies solis ignis, analogous to Hanes.
[612] Strabo. l. 16. p. 1072. see also l. 11. p. 779. and l. 12. p. 838. likewise Plutarch in Artaxerxe.
[613] Pausanias. l. 8. p. 678.
[614] Horace. l. 1. sat. 5. v. 97.
[615] Pliny. l. 2. c. 110. p. 123.
[616] Strabo. l. 6. p. 430.
The antient Salentini worshipped the Sun under the title of Man-zan, or Man-zana: by which is meant Menes, Sol. Festus in V. Octobris.
[617] Thucydides. l. 6. c. 2. p. 379.
[618] Orphic Fragment. vi. v. 19. from Proclus. p. 366.
Μητις, divine wisdom, by which the world was framed: esteemed the same as Phanes and Dionusus.
Αυτος τε ὁ Διονυσος, και Φανης, και Ηρικεπαιος. Ibidem. p. 373.
Μητις—ἑρμηνευεται, Βουλη. Φως, Ζωοδοτηρ—from Orpheus: Eusebij Chronicon. p. 4.
[619] Ισιδος ενταυθα Ἱερον, και αγαλμα, και επι της αγορας Ἑρμου—και θερμα λουτρα. Pausan. l. 2. p. 190.
[620] Pausanas. l. 4. p. 287.
[621] Ὁιδ' ὑδωρ πιοντες, καθαπερ ὁ εν Κολοφωνι Ἱερευς του Κλαριου. Ὁιδε στομιοις παρακαθημενοι, ὡς ἁι εν Δελφοις θεσπιζουσαι. Ὁιδ' εξ ὑδατων ατμιζομενοι, καθαπερ ἁι εν Βραγχιδαις Προφητιδες. Jamblichus de Mysterijs. sec. 3. c. xi. p. 72
[622] Τοδε εν Κολοφωνι μαντειον ὁμολογειται παρα πασι δια ὑδατος χρηματιζειν· ειναι γαρ πηγην εν οικῳ καταγειῳ, και απ' αυτης πιειν την Προφητην. Jamblichus. ibid.
[623] Pausanias. l. 8. p. 659. Ανελοντος του εν Κολοφωνι και Ελεγειων ποιηται ψυχροτητα αδουσι.
[624] Callimachus: Hymn to Delos.
Strabo l. 10 p.742.
[625] Pliny. l. 2. c. 106. p. 122.
[626] Pliny above.
Ὁτι πυρ εστιν εγγυς Φασηλιδος εν Λυκιᾳ αθανατον, και ὁτι αει καιεται επι πετρας, και νυκτα, και ἡμεραν. Ctesias apud Photium. clxxiii.
Παντες, ὁσοι Φοινικον εδος περι παγνυ νεμονται,
Αιπυ τε Μασσικυτοιο ῥοον, βωμον γε Χιμαιρας. Nonnus. l. 3.
[628] Strabo. l. 12. p. 812. For the purport of Gaius, domus vel cavitas. See Radicals. p. 122.
[629] Patinæ Numismata Imperatorum. p. 180. l. 194.
[630] He was called both Peon and Peor: and the country from him Peonia and Pieria. The chief cities were Alorus, Aineas, Chamsa, Methone: all of oriental etymology.
[631] Παιονες σεβουσι τον ἡλιον· αγαλμα δε ἡλιου Παιονικον δισκος βραχυς ὑπερ μακρου ξυλου. Maximus Tyrius. Dissert. 8. p. 87.
Of the wealth of this people, and of their skill in music and pharmacy; See Strabo. Epitom. l. vii.
[632] Rufus Festus Avienus, Descrip. Orbis. v. 1083.
[633] Juliani Oratio in Solem. Orat. 4. p. 150.
Ἱερωνται δε αυτοι (Εδεσσηνοι) τῳ θεῳ ἡλιῳ· τουτον γαρ ὁι επιχωριοι σεβουσι, τῃ Φοινικων φωνῃ Ελαγαβαλον καλουντες. Herodian. l. 3.
[634] Edesseni Urchoienses—Urhoe, ignis, lux, &c. Theoph. Sigefredi Bayeri Hist. Osrhoena. p. 4.
[635] Ur-choë signifies Ori domus, vel templum; Solis Ædes.
Ur in Chaldea is, by Ptolemy, called Orchoe.
[636] Etymologicum magnum. The author adds: αρσαι γαρ το ποτισαι, as if it were of Grecian original.
[637] Marcellinus. l. 23. p. 287.
[638] Αρσηνη λιμνη, ἡν και Θωνιτιν καλουσι—εστι δε νιτριτις. Strabo. l. xi. p. 801.
[639] Πρωτον μεν απ' Αρσινοης παραθεοντι την δεξιαν ηπειρον θερμα πλειοσιν αυλοις εκ πετρης ὑψηλης εις θαλατταν διηθειται. Agatharchides de Rubro mari. p. 54.
Ειτα αλλην πολιν Αρσινοην· ειτα θερμων ὑδατων εκβολας, πικρων και ἁλμυρων. Strabo. l. 16. p. 1114.]
[640] Some make Ephesus and Arsinoë to have been the same. See Scholia upon Dionysius. v. 828.
[641] Strabo. l. l6. p. 1074. See Radicals. p. 50.
[642] Pliny. l. 6. c. 27. Euphraten præclusere Orcheni: nec nisi Pasitigri defertur ad mare.
[643] Ptolemy Geog.
Isidorus Characenus. Geog. Vet. vol. 2. p. 7.
[644] Cellarii Geog. vol. 2. p. 80.
[645] Strabo. l. 12. p. 868, 869. and l. 13. p. 929-932.
Εστι δε επιφανεια τεφρωδης των πεδιων.
Strabo supposes that the Campus Hyrcanus was so named from the Persians; as also Κυρου πεδιον, near it; but they seem to have been so denominated ab origine. The river Organ, which ran, into the Mæander from the Campus Hyrcanus, was properly Ur-chan. Ancyra was An-cura, so named a fonte Solis κυρος γαρ ὁ ἡλιος. All the names throughout the country have a correspondence: all relate either to the soil, or the religion of the natives; and betray a great antiquity.
[646] Ptolemy. Geog. l. 2. c. 11.
[647] Mentioned in Pliny's Panegyric: and in Seneca; consolatio ad Helv. l. 6. Aristotle in Meteoris.
[648] Here was one of the fountains of the Danube. Ιστρος τε γαρ ποταμος αρξαμενος εκ Κελτων και Πυρηνης πολιος ῥεει, μεσην σχιζων την Ευρωπην. Herodotus. l. 2. c. 33.
[649] See Cluverii Germania.
[650] Beatus Rhenanus. Rerum Germanic. l. 3.
[651] It is called by the Swiss, Le Grand Brenner: by the other Germans, Der gross Verner.
Mount Cænis, as we term it, is properly Mount Chen-Is, Mons Dei Vulcani. It is called by the people of the country Monte Canise; and is part of the Alpes Cottiæ. Cluver. Ital. vol. 1. l. 1. c. 32. p. 337. Mons Geneber. Jovij.
[652] See Marcellinus. l. 15. c. 10. p. 77. and the authors quoted by Cluverius. Italia Antiqua above.
They are styled Αλπεις Σκουτιαι by Procopius: Rerum Goth. l. 2.
Marcellinus thinks, that a king Cottius gave name to these Alps in the time of Augustus, but Cottius was the national title of the king; as Cottia was of the nation: far prior to the time of Augustus.
[653] Pliny. l. 3. c. 20. Cottianæ civitates duodecim.
[654] Scholia upon Apollonius. l. 2. v. 677.
[655] Τουτων δε εστι και ἡ του Ιδεοννου γη, και ἡ του Κοττιου. Strabo. l. 4. p. 312
[656] Tacitus de Moribus Germanorum.
[657] Gruter. vol. 1. p. 138.
[658] Fulgentius: Mytholog. l. 1. c. 25. p. 655.
[659] Lactantius de falsa Relig. vol. 1. l. 1. c. 11. p. 47.
To these instances add the worship of Seatur, and Thoth, called Thautates. See Clunerii Germania. l. 1. c. 26. p. 188 and 189.
[660] 2 Chronicles. c. 8. v. 4.
[661] Porphyry de Antro Nympharum. p. 262. Edit. Cantab. 1655.
He speaks of Zoroaster: Αυτοφυες σπηλαιον εν τοις πλησιον ορεσι της Περσιδος ανθηρον, και πηγας εχον, ανιερωσαντος εις τιμην του παντων ποιητου, και πατρος Μιθρου. p. 254.
Clemens Alexandrinus mentions, Βαραθων στοματα τερατειας εμπλεα. Cohortatio ad Gentes.
Αντρα μεν δη δικαιως οι παλαιοι, και σπηλαια, τῳ κοσμῳ καθιερουν. Porphyry de Antro Nymph. p. 252. There was oftentimes an olive-tree planted near these caverns, as in the Acropolis at Athens, and in Ithaca.
Αυταρ επι κρατος λιμενος τανυφυλλος Ελαια,
Αγχοθι δ' αυτης Αντρον.
Homer de Antro Ithacensi. Odyss. l. ε. v. 346.
[662] Lycophron. v. 208. Scholia.
[663] Pausanias. l. x. p. 898. I imagine that the word caverna, a cavern, was denominated originally Ca-Ouran, Domus Cœlestis, vel Domus Dei, from the supposed sanctity of such places.
[664] Strabo. l. 9. p. 638.
Ενθα παρθενου
Στυγνον Σιβυλλης εστιν οικητηριον
Γρωνῳ Βερεθρῳ συγκατηρεφες στεγης.
Lycophron of the Sibyl's cavern, near the promontory Zosterion. v. 1278.
[665] Pausanias. l. 3. p. 5. 275.
[666] Scholia upon Aristophanes: Plutus. v. 9. and Euripides in the Orestes. v. 164.
[667] Lucan. l. 5. v. 82.
[668] Μουσων γαρ ην Ἱερον ενταυθα περι την αναπνοην του ναματος. Plutarch de Pyth. Oracul. vol. 1. p. 402.
[669] Pausanias. l. 10. p. 877.
[670] Pausanias. l. 5. p. 387. Sama Con, Cœli vel Cœlestis Dominus.
[671] Strabo. l. 12. p. 869. l. 13. p. 934. Demeter and Kora were worshipped at the Charonian cavern mentioned by Strabo: Χαρωνιον αντρον θαυμαστον τη φυσει. l. 14. p. 961.
[672] Lucian de Deâ Syriâ.
[673] Maximus Tyrius. Dissert. 8. p. 87.
[674] Vaillant: Numism. Ærea Imperator. Pars prima. p. 243, 245, 285. and elsewhere.
[675] Hyde. Religio Veterum Persarum. c. 23. p. 306, 7, 8.
[676] See PLATE ii. iii.
[677] Le Bruyn. Plate 153.
See the subsequent plate with the characters of Cneuphis.
[678] Kæmpfer. Amœnitates Exoticæ. p. 325.
[679] Mandesloe. p. 3. He mentions the sacred fire and a serpent.
[680] Sir John Chardin. Herbert also describes these caverns, and a serpent, and wings; which was the same emblem as the Cneuphis of Egypt.
[681] Le Bruyn's Travels, vol. 2. p. 20. See plate 117, 118, 119, 120. Also p. 158, 159, 166, 167.
[682] Thevenot. part 2d. p. 144, 146.
[683] Ὁι τα του Μιθρου μυστηρια παραδιδοντες λεγουσιν εκ πετρας γεγενησθαι αυτον, και σπηλαιον καλουσι τον τοπον. Cum Tyrphone Dialog. p. 168.
[684] He speaks of people—Πανταχου, ὁπου τον Μιθραν εγνωσαν, δια σπηλαιου ἱλεουμενων. Porphyry de Antro Nympharum. p. 263.
[685] Justin Martyr supra.
[686] Scholia upon Statius. Thebaid. l. 1. v. 720.
Seu Persei de rupibus Antri
Indignata sequi torquentem cornua Mithran.
[687] Plutarch: Alexander. p. 703. and Arrian. l. vi. p. 273.
[688] Herodotus. l. 1. c. 187.
[689] Thevenot. part 2d. p. 141, 146.
Some say that Thevenot was never out of Europe: consequently the travels which go under his name were the work of another person: for they have many curious circumstances, which could not be mere fiction.
[690] Clemens Alexandrinus. l. 6. p. 756.
[691] Hyde de Religione Vet. Persar. p. 306.
[692] See Radicals. p. 77.
[693] Petavius in Epiphanium. p. 42.
[694] Herbert's Travels. p. 138.
[695] Procopius. Persica. l. 1. c. 24.
[696] Ovid. Fast. l. 6. v. 291.
[697] Similis est natura Naphthæ, et ita adpellatur circa Babylonem, et in Astacenis Parthiæ, pro bituminis liquidi modo. Pliny. l. 2. c. 106. p. 123.
[698] Callim. H. to Delos. v. 201.
[699] Pliny. l. 2. c. 22. p. 112. He supposes the name to have been given, igne ibi primum reperto.
[700] Callimachus. H. to Delos. v. 325.
[701] Herodotus. l. iv. c. 69.
[702] Και θυουσι Περσαι πυρι, επιφορουντες αυτῳ την πυρος τροφην, επιλεγοντες, Πυρ, Δεσποτα, εσθιε. Maximus Tyrius. Dissert. 8. p. 83.
[703] See Lycophron. v. 447. and Stephanus. Κυπρος.
Κεραστιδος εις χθονα Κυπρου. Nonni Dionys. l. iv.
[704] Hospes erat cæsus. Ovid. Metamorph. l. x. v. 228.
[705] Ovid. Metamorph. l. x. v. 228.
[706] Strabo. l. 10. p. 684.
[707] Solinus. cap. 17. Pliny takes notice of the city Carystus. Eubœa—Urbibus clara quondam Pyrrhâ, Orco, Geræsto, Carysto, Oritano, &c. aquisque callidis, quæ Ellopiæ vocantur, nobilis. l. 4, c. 12.
[708] Εν τοις Κασταβαλοις εστι το της Περασιας Αρτεμιδος ἱερον, ὁπου φασι τας ἱερειας γυμνοις τοις ποσι δι' ανθρακιαν βαδιζειν απαθεις. Strabo. l. 12 p. 811.
[709] Μιθρας ὁ ἡλιος παρα Περσαις. Hesych.
Μιθρης ὁ πρωτος εν Περσαις Θεος. Ibidem.
Mithra was the same. Elias Cretensis in Gregorij Theologi Opera.
[710] Elias Cretensis. Ibidem. In like manner Nonnus says, that there could be no initiation—Αχρις ὁυ τας ογδοηκοντα κολασεις παρελθοι. In Nazianzeni Steliteutic. 2.
[711] Και τοτε λοιπον εμυουσι αυτον τα τελεωτερα, εαν ζησῃ. Nonnus supra.
[712] Account of Persia, by Jonas Hanway, Esq. vol. 3. c. 31, 32. p. 206.
[713] Εικονα φεροντος σπηλαιου του Κοσμου. Por. de Ant. Nymph. p. 254.
[714] Μετα δε τουτον τον Ζωροαστρην κρατησαντος και παρ' αλλοις δι' αντρων και σπηλαιων, ειτ' ουν αυτοφυων, ειτε χειροποιητων, τας τελετας αποδιδοναι. Porph. de Antro Nymph. p. 108. The purport of the history of Mithras, and of the cave from whence he proceeded, I shall hereafter shew. Jupiter was nursed in a cave; and Proserpine, Κορη Κοσμου, nursed in a cave: ὡσαυτως και ἡ Δημητηρ εν αντρῳ τρεφει την Κορην μετα Νυμφων· και αλλα τοιαυτα πολλα ἑυρησει τις επιων τα των θεολογων. Porph. ibid. p. 254.
[715] Numbers. c. 22. v. 41. Leviticus. c. 26. v. 30.
[716] 2 Kings. c. 16. v. 3, 4.
[717] 1 Kings. c. 22. v. 43. 2 Kings. c. 12. v. 3. c. 15. v. 4-35.
[718] There were two sorts of high places. The one was a natural eminence; a hill or mountain of the earth. The other was a factitious mound, of which I shall hereafter treat at large.
[719] Numbers. c. 22. v. 41. and c. 23. v. 14-28.
[720] Preface of Demetrius Moschus to Orpheus de Lapidibus—Θειοδαμαντι του Πριαμου συνηντησεν Ορφευς—κτλ.
[721] Strabo. l. 15. p. 1064.
Περσας επι τα ὑψηλοτατα των ορεων θυσιας ερδειν. Herodotus. l. 2. c. 131.
Some nations, instead of an image, worshipped the hill as the Deity—Επεφημισαν δε και Διι αγαλματα ὁι πρωτοι ανθρωποι κορυφας ορον, Ολυμπον, και Ιδην, και ει τι αλλο ορος πλησιαζει τῳ Ουρανῳ. Maximus Tyrius Dissert. 8. p. 79.
[722] Appian de Bello Mithridatico. p. 215. Edit. Steph. He, by an hyperbole, makes the pile larger than the apex on which it stood.
[723] Virgil. l. 5. v. 760.
[724] Hist. Japan. vol. 2d. book 5. c. 3. p. 417.
[725] Παν δε ορος του Διος ορος ονομαζεται, επει εθος ην τοις παλαιοις ὑψιστω οντι τῳ Θεῳ ην υψει θυσιας ποιεισθαι. Melanthes de Sacrificijs. See Natalis Comes. l. 1. 10.
[726] Ομφη, θεια κληδων. Hesych. It was sometimes expressed without the aspirate, αμβη: hence the place of the oracle was styled Ambon, αμβων. Αμβων, ἁι προσαναβασεις των ορων. Hesych.
[727] Τον Ομφιν ευεργετην ὁ Ἑρμαιος φησι δηλουν ἑρμηνευομενον. Plutarch: Isis et Osiris. vol. 1. p. 368.
[728] Ολυμποι εισιν ἑξ—κλ. Scholia upon Apollonius Rhodius. l. 1. v. 598.
[729] Many places styled Olympus and Olympian.
In Lycia: Ολυμπος μεγαλη πολις, και ὁρος ὁμωνυμον. Strabo. l. 14. p. 982.
Ολυμπη πολις Ιλλυριας. Stephanus Byzantinus.
In Cyprus: Αμαθος πολις, και ορος μαστοειδες Ολυμπος. Strabo. l. 14. p. 1001.
Ἡδε ακρορεια καλειται Ολυμπος. Strabo. Ibidem.
Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. l. 8. c. 1.
At Megara in Greece: Τεμενος Ολυμπειον. Pausanias. l. 1. p. 97.
In Elis: Ἡ Ολυμπια πρωτον Κρονιος λοφος ελεγετο. Scholia upon Lycophron. v. 42.
In Attica: Ναος Κρονου, και Ῥεας, και τεμενος την επικλησιν Ολυμπιας. Pausan. l. 1. p. 43.
In Achaia: Διος Ολυμπιου ναος. Pausan. l. 2. p. 123.
At Delos: Ολυμπειον, τοπος εν Δηλωι. Stephanus Byzantinus. Εστι και πολις Παμφυλιας.
Libya was called Olympia. Stephanus Byzant.
The moon called Olympias: Ἡ γαρ Σεληνη παρ' Αιγυπτιοις κυριως Ολυμπιας καλειται. Eusebii Chron. p. 45. l. 10.
The earth itself called Olympia by Plutarch, who mentions της Γης Ολυμπιας ἱερον in Theseus, by which is meant the temple of the Prophetic Earth.
Many other instances might be produced.
[730] Sophocles: Œdipus Tyrannus. v. 487.
Ομφαλον εριβρομου Χθονος. Pind. Pyth. Ode 6. v. 3.
Ορθοδικαν Γας ομφαλον κελαδητε. Pind. Pyth. Ode 11. antist.
[731] Euripides in Ione. v. 233.
Μεσομφαλος Εστια. v. 461.
[732] Titus Livius. l. 38. c. 47.
[733] Strabo. l. 9. p. 642.
[734] Varro de Ling. Lat. l. 6. p. 68.
Pausanias gives this account of the omphalus at Delphi. Τον δε ὑπο Δελφων καλουμενον ομφαλον λιθου πεποιημενον λευκου, τουτο ειναι το εν μεσῳ γης πασης αυτοι λεγουσιν ὁι Δελφοι· δεικνυται τε και ομφαλος ΤΙΣ εν τῳ ναῳ τιταινωμενος. Pausan. l. 10. p. 835.
It is described by Tatianus, but in a different manner. Εν τῳ τεμενει του Λητοϊδου καλειται τις ομφαλος. Ὁδε ομφαλος ταφος εστιν Διονυσου. p. 251. Oratio contra Græcos.
[735] Plutarch περι λελοιπ. Χρηστηρ.
[736] Horus Apollo. § 21. p. 30. edit. 1729.
[737] Pausanias. l. 2. p. 141. It is spoken of Phliuns, far removed from the centre of the Peloponnesus.
[738] This omphalus was near the Plutonian cavern. Diodorus. l. 5.
Τρις δ' επι καλλιστης νησου δραμες ομφαλον Εννης.
Callimachus: Hymn to Ceres. Cicero in Verrem, 4. c. 48.
[739] Homer. Odyss. l. α. v. 50.
[740] Stephanus Byzantinus. The natives were also styled Pyrrhidæ; and the country Chaonia from the temple Cha-On, οικος ἡλιου.
[741] Pindar. Olymp. Ode 7.
[742] Strabo. l. 8. p. 542.
[743] By Livy called Aliphira. l. 32. c. 5.
In Messenia was a city Amphia—Πολισμα επι λοφου ὑψηλου κειμενον. Pausan. l. 4. p. 292. The country was called Amphia.
[744] Αλφειονιας Αρτεμιδος, η Αλφειουσης αλσος. Strabo. l. 8. p. 528.
[745] Plutarch de Fluminibus—Αλφειος.
Alpheus, said to be one of the twelve principal and most antient Deities, called συμβωμοι; who are enumerated by the Scholiast upon Pindar. Βωμοι διδυμοι, πρωτος Διος και Ποσειδωνος—κτλ. Olymp. Ode. 5.
[746] Stephanus Byzant. Ομφαλιον. It was properly in Epirus, where was the oracle of Dodona, and whose people were styled Ομφαλιηεις above.
[747] Ομφαλιον, τοπος Κρητης·— Steph. Byzant. Εστι δε εν Κρητικοις ορεσι και κατ' εμε ετι Ελωρος πολις. Strabo. l. 10. p. 834. Eluros—
אל אור
.
[748] Diodorus Siculus. l. 5. p. 337.
[749] Callimachus. Hymn to Jupiter. v. 42.
[750] Quintus Curtius. l. 4. c. 7. p. 154. Varior.
[751] Hyde of the Umbilicus. Relig. vet. Persarum. Appendix 3. p. 527.
[752] That Olympus and Olympia were of Egyptian original, is manifest from Eusebius; who tells us, that in Egypt the moon was called Olympias; and that the Zodiac in the heavens had antiently the name of Olympus. Ἡ γαρ Σεληνη παρ' Αιγυπτιοις κυριος Ολυμπιας καλειται, δια το κατα μηνα περιπολειν τον Ζωδιακον κυκλον, ον ὁι παλαιοι αυτων ΟΛYΜΠΟΝ εκαλουν. Chronicon. p. 45. l. 9. The reason given is idle: but the fact is worth attending to.
Olympus was the supposed præceptor of Jupiter. Diodorus. l. 3. p. 206.
[753] Pindar. Pyth. Ode 4. p. 241.
[754] Επι νεως περιφερεται χρυσης ὑπο Ἱερων ογδοηκοντα (ὁ Θεος). Ὁυτοι δε επι των ωμων φεροντες τον θεον προαγουσιν αυτοματως, ὁπου αγοι το του θεου νευμα τον πορειαν. Diodorus. l. 17. p. 528.
It is observable, that this historian does not mention an omphalus: but says, that it was a statue, ξοανον, which was carried about.
[755] Bochart. Canaan. l. 1. c. 40.
[756] Ομφη, θεια κληδων, ὁ εστιν οναρ. Schol. on Homer. Iliad. Β. v. 41.
[757] Eusebius. Præp. Evang. l. 5. p. 194.
One title of Jupiter was Πανομφαιος.
Ενθα Πανομφαιῳ Ζηνι ῥηζεσκον Αχαιοι. Homer. Iliad. Θ. v. 250.
Ara Panomphæo vetus est sacrata Tonanti. Ovid. Metamorph. l. 11. v. 198.
[758] Pocock's Egypt. p. 108. Plate xlii.
[759] Pocock. Plate xxxix. p. 105.
[760] He sent messengers to Balaam the son of Beor to Pethor. Numbers. c. 22. v. 5.
[761] We learn from Numbers. c. 22. v. 36. and c. 31. v. 8. that the residence of Balaam was in Midian, on the other side of the river to the south, beyond the borders of Moab. This seems to have been the situation of Petra; which was either in Midian or upon the borders of it: so that Pethor, and Petra, were probably the same place. Petra is by the English traveller, Sandys, said to be called now Rath Alilat.
Petra by some is called a city of Palestine: Πετρα πολις Παλαιστινης. Suidas. But it was properly in Arabia, not far from Idume, or Edom. See Relandi Palæstina. p. 930. and Strabo. l. 16.
[762] The Ammonites were a mixed race; being both of Egyptian and Ethiopic original: Αιγυπτιων και Αιθιοπων αποικοι. Herod. l. 2. c. 42.
[763] Pocock's Egypt. vol. 1. plate xlii.
[764] Luxorein by Norden, called Lucorein. It was probably erected to the Sun and Ouranus, and one of the first temples upon earth.
[765] Apollonius Rhodius. l. 4. v. 1052.
Mopsus was the son of Ampycus. Hygin. Fab. c. cxxviii. By some he is said to have been the son of Apollo. Apollo and Ampycus were the same.
[766] Orphic. Argonaut. v. 720.
[767] Ibidem. v. 185.
[768] Justin. Martyr. Apolog. p. 54.
Amphilochus was the God of light and prophecy. Plutarch mentions εξ Αμφιλοχου μαντεια, in the treatise περι βραδεως τιμωρουμενων. p. 563.
[769] Cohortatio. p. 10.
[770] Lycophron. v. 1163.
[771] Pausanias. l. 10. p. 896.
[772] Hence the prophetic Sibyl in Virgil is styled Amphrysia vates. Virgil. Æn. l. 6. v. 368.
[773] Plin. l. 4. c. 12. Strabo. l. 10. Called Mallus, by Pausanias, Εν Μαλλῳ μαντειον αψευδεστατον. l. 1. p. 84.
[774] Λεγεται δε ὑπο των Αμφικλειεων μαντιν τε σφισι τον Θεον τουτοι, και βοηθον νοσοις καθισταναι—προμαντευς δε ὁ ἱερευς εστι. Pausanias. l. 10. p. 884. The city was also called Ophitea.
[775] Aristophanes. Νεφελαι. v. 595.
[776] See Scholia to Aristoph. v. 595.
[777] Ibidem.
[778] We meet with the like in the Orphica.
Αμφι δε μαντειας εδαην πολυπειρονας ὁρμους
Θηρων, Οιωνων τε. Argonautica. v. 33.
So in Pindar. Κελαδοντι μοι αμφι Κινυραν. Pyth. Ode 2. p. 203.
We have the same from the Tripod itself.
Αμφι δε Πυθω, και Κλαριου μαντευματα Φοιβου. Apollo de defectu Oraculor. apud Eusebium. Præp. Evang. l. 5. c. 16. p. 204.
[779] Hymn to Venus of Salamis. See Homer Didymi. vol. 2. p. 528.
The names of the sacred hymns, as mentioned by Proclus in his Χρηστομαθεια, were Παιανες, Διθυραμβος, Αδωνις, Ιο Βακχον, Ὑπορχηματα, Εγκωμια, Ευκτικα. Photius. c. 236. p. 983.
[780] Diodorus. l. 5. p. 213.
[781] Idque a Θριαμβῳ Græco, Liberi Patris cognomento. Varro de linguâ Lat. l. 5. p. 58.
[782] Diodorus Siculus. l. 5. p. 213.
[783] Epiphanius—adversus Hæres. l. 3. p. 1093.
[784] Pindar. Olympic Ode vi. p. 53.
Iamus, supposed by Pindar to have been the son of Apollo; but he was the same as Apollo and Osiris. He makes Apollo afford him the gift of prophecy:
Ενθα ὁι ωπασε
Θησαυρον διδυμον μαντοσυνας (Απολλων). Ibid. p. 53.
[785] Of the Iamidæ, see Herodotus. l. v. c. 44. l. ix. c. 33.
Καλλιον των Ιαμιδεων μαντιν.
[786] Pindar. Ibidem. p. 51.
[787] Pi is the antient Egyptian prefix.
[788] Herodotus. l. 1. c. 62. p. 30.
[789] Apollonius Rhodius. l. 3. v. 1180.
An ox or cow from being oracular was styled Alphi as well as Omphi. Hence Plutarch speaks of Cadmus: Ὁν φασι το αλφα παντων προταξαι. δια το Φοινικας ὁυτω καλειν τον βουν. Sympos. Quæst. 9. 3.
[790] In insulâ Pharo. Pliny. l. 36. c. 12.
[791] Wheeler's Travels, p. 207.
[792] Wheeler. p. 204. Sandys's travels. p. 32.
[793] Strabo. l. 17. p. 1141.
[794] Strabo. l. 3. p. 259.
[795] Strabo. l. 2. p. 258.
[796] Strabo. Ibidem. Ou-Ob. Sol. Pytho. Onoba, regio Solis Pythonis.
[797] Strabo calls the African pillar Abyluca; which is commonly rendered Abila.—Ενιοι δε στηλας ὑπελαβον την Καλπην, και την Αβυλυκα—κτλ. Ibidem. Ab-El-Uc, and Ca-Alpe.
Calpe is now called Gibel-Tar, or Gibralter: which name relates to the hill where of old the pillar stood.
[798] —Αλλ' απο λιμενος μεν ουδεις αναγηται, μη θυσας τοις Θεσις, και παρακαλεσας αυτους βοηθους. Arrian upon Epictetus. l. 3. c. 22.
[799] Virgil. l. 3. Æneis.
[800] Callimachus. Hymn to Delos. v. 3l6.
[801] Homer. Hymn to Apollo, v. 156.
Helen is said to have been a mimic of this sort.
[802] Το ἱερον του Ουριου απεχει απο του Βυζαντιου σταδια ρκ· γινονται δε μιλια ιϛ. και εστι στενοτατον το στομα του Ποντου καλουμενον. Anon. Descript. Ponti Euxini.
[803] See Spon. and Wheeler's travels. p. 209.
[804] Dionysius περιηγης. v. 380.
[805] Apollonius Rhodius. l. 1. v. 601.
[806] Ibid. l. 1. v. 1114.
In another place,
Φυλα τε Βιθυνων αυτῃ κτεατισσατο γαιῃ,
Μεσφ' επι Ρηβαιου προχοας, σκοπελον τε Κολωνης.
Apollon. Rhod. l. 2. v. 790.
[807] Orphic Argonaut. v. 375.
[808] Homer's Hymn to Apollo.
[809] Orphic Argonaut. v. 1295.
Sophocles calls the sea coast παραβωμιος ακτη, from the numbers of altars. Œdipus Tyrannus. v. 193.
The like province was attributed to the supposed sister of Apollo, Diana: Jupiter tells her—
και μεν αγυιαις
Εσσῃ και λιμενεσσιν επισκοπος.
And, in another place:
Τρις δεκα τοι πτολιεθρα και ουκ ἑνα Πυργον οπασσω.
Callimachus. Hymn to Diana.
Ποτνια, Μουνυχιη, Λιμενοσκοπε, χαιρε, Φεραια. Ibid. v. 259.
[810] Πριν γε ουν ακριβωθηναι τας των αγαλματων σχεσεις, κιονας ἱσταντες ὁι παλαιοι εσεβον τουτους, ὡς αφιδρυματα του Θεου. Clemens Alexand. l. 1. p. 418.
[811] —Οντος ουχι αγαλματος συν τεχνῃ, λιθου δε αργου κατα το αρχαιον. Pausan. l. 9. p. 757.
Also of the Thespians: Και σφισιν αγαλμα παλαιοτατον εστιν αργος λιθος. p. 761.
[812] Tertullian adversus Gentes. l. 1. c. 12.
[813] Και το μεν Σαμιας Ἡρας προτερον ην σανις. Clementis Cohort. p. 40.
[814] Apollonius Rhodius. l. 1. v. 1117. p. 115.
[815] Orphic Argonaut. v. 605.
Pliny, l. 16, mentions simulacrum vitigineum.
[816] Callimachus. Hymn to Diana. v. 237.
[817] Πρεμνον—στελεχος, βλαστος, παν ριζωμα δενδρου το γηρασκον· η το αμπελου προς τῃ γη πρεμνον. Hesychius.
Πρεμνιασαι, εκριζωσαι. Ibidem.
[818] Nonni Dionysiaca. l. xi. p. 306.
[819] Nonni Dion. l. x. p. 278.
[820] Nonni Dion. l. xi. p. 296.
[821] Ovid. Fast. l. 3. v. 409.
[822] Αμπελος, πολις της Λιγυστικης· Ἑκεταιος εν Ευρωπῃ· εστι δε ακρα Τορωναιων Αμπελος λεγομενη· εστι και ἑτερα ακρα της Σαμου· και αλλη εν Κυρηνη. Αγροιτας δε δυο πολεις φησι, την μεν ανω, την δε κατῳ· εστι δε και Ιταλιας ακρα, και λιμην. Steph. Byzant.
Καλειται μεν ουν και ακρα τις Αμπελος. Strabo of Samos. l. 14. p. 944.
[823] Ampelusia, called Κωττης ακρον. Ptolemy. l. 4. so named according to Strabo απο Κωτεων, or Κωταιων, not far from a city Zilis, and Cota. See Pliny. l. 5. c. 1.
Promontorium Oceani extimum Ampelusia. Pliny. l. 5. c. 1.
Ampelona. Pliny. l. 6. c. 28.
[824] Απο Αμπελου ακρης επι Καναστραιην ακρην. Herodotus. l. 7. c. 123.
Αμπελος ακρα, in Crete. Ptolemy. See Pliny. l. 4. c. 12.
[825] In Samos was Αμπελος ακρα· εστι δε ουκ ευοινος. Strabo. l. 14. p. 944.
Some places were called more simply Ampe.
See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.
Αμπη of Tzetzes. See Cellarius.
[826] Μυκαλης χωριον ἱερον. Herodotus. l. 1. c. 148.
[827] Præp. Evan. l. 5. c. 16.
[828] Pindar. Olymp. Ode 12.
Νυμφαι εισι εν τῳ φρεατι. Artemidorus Oneirocrit. l. 2. c. 23.
[829] Νυμφων εστιν ἱερον επι τῃ πηγῃ.—-λουομενοις δε εν τῃ πηγῃ καματων τε εστι και αλγηματων παντων ἱαματα. Pausanias. l. 6. p. 510.
[830] Νυμφικα, and Λουτρα, are put by Hesychius as synonymous.
Omnibus aquis Nymphæ sunt præsidentes. Servius upon Virgil. Eclog. 1.
Thetis was styled Nympha, merely because she was supposed to be water. Thetidem dici voluerunt aquam, unde et Nympha dicta est. Fulgentij Mytholog. c. viii. p. 720.
[831] Pausanias. l. 8. p. 670.
Young women were, by the later Greeks, and by the Romans, styled Nymphæ; but improperly. Nympha vox, Græcorum Νυμφα, non fuit ab origine Virgini sive Puellæ propria: sed solummodo partem corporis denotabat. Ægyptijs, sicut omnia animalia, lapides, frutices, atque herbas, ita omne membrum atque omnia corporis humani loca, aliquo dei titulo mos fuit denotare. Hinc cor nuncupabant Ath, uterum Mathyr, vel Mether: et fontem fœmineum, sicut et alios fontes, nomine Ain Omphe, Græce νυμφη, insignibant: quod ab Ægyptijs ad Græcos derivatum est.—Hinc legimus, Νυμφη πηγη, και νεογαμος γυνη, νυμφην δε καλουσι κτλ. Suidas.
Παρ' Αθηναιοις ἡ του Διος μητηρ, Νυμφη. Ibidem.
[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis. Και ὁ Αφθας δεχεται ποῤῥωθεν του πυρος ειδος. The same by Gregory Nyssen is contracted, and called, after the Ionic manner, Φθης: ὡσπερ ὁ καλουμενος Φθης εξαπτεται. Liber de animâ. On which account these writers are blamed by the learned Valesius. They are, however, guilty of no mistake; only use the word out of composition. Ain-Aptha, contracted Naptha, was properly the fountain itself: the matter which proceeded from it was styled Apthas, Pthas, and Ptha. It was one of the titles of the God of fire, called Apha-Astus, the Hephastus of the Greeks; to whom this inflammable substance was sacred.
See Valesij notæ in Amm. Marcellinum. l. 23. p. 285.
Epirus was denominated from the worship of fire, and one of its rivers was called the Aphas.
[833] Pliny. l. 31. p. 333.
[834] Marcellinus. l. 23. p. 285.
[835] Pliny. l. 6. p. 326.
[836] Strabo. l. 7. p. 487. See Antigoni Carystii Mirabilia. p. 163.
[837] Εν τῃ χωρᾳ των Απολλωνιατων καλειται τι Νυμφαιον· πετρα δε εστι πυρ αναδιδουσα· ὑπ' αυτῃ δε κρηναι ῥεουσι χλιαρου Ασφαλτου. Strabo. l. 7. p. 487.
[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called Ampelitis from αμπελος, the vine: because its waters were good to kill vermin, Ακος της φθειριωσης αμπελου. A far fetched etymology. Neither Strabo, nor Posidonius, whom he quotes, considers that the term is of Syriac original.
[839] Philostrati vita Apollonii. l. 8. c. 4. p. 116.
[840] Dionis Historia Romana. Johannis Resin: Antiq. l. 3. c. 11.
[841] Pausanias. l. 9. p. 718.
[842] Evagrius. l. 3. c. 12.
[843] Marcellinus. l. 15. c. 7. p. 68.
[844] Celsus apud Originem. l. 7. p. 333.
See also Plutarch. de Oraculorum defectu.
[845] Callimachus. Hymn to Diana. v. 226.
[846] Callimachus. Ibid. v. 33.
Πολλας δε ξυνη πολεας.
[847] Callimachus. Hymn to Apollo. v. 56.
[848] Cicero de Divinatio. l. 1.
[849] Lucian. Astrolog. v. 1. p. 993.
[850] See in the former treatise, inscribed Ομφη.
[851] Are not all the names which relate to the different stages of manhood, as well as to family cognation, taken from the titles of priests, which were originally used in temples; such as Pater, Vir, Virgo, Puer, Mater, Matrona, Patronus, Frater, Soror, Αδελφος, Κουρος?
[852] Verses from an antient Choriambic poem, which are quoted by Terentianus Maurus de Metris.
[853] Lucilli Fragmenta.
[854] Ode of Ausonius to Attius Patera Rhetor in Professorum Burdigalensium commemoratione. Ode 10.
[855] Ausonius. Ode 4.
[856] He is called Balen by Æschylus. Persæ. p. 156. Βαλην, αρχαιος Βαλην.
[857] Βελιν δε καλουσι τουτον· σεβουσι δε ὑπερφυως, Απολλωνα ειναι εθελοντες. Herodian. l. 8. of the Aquileians.
Inscriptio vetus Aquileiæ reperta. APOLLINI. BELENO. C. AQUILEIENS. FELIX.
[858] Apollonius Rhodius. Argonautic. l. 2. v. 703.
[859] Ibidem. l. 1. v. 1135.
[860] Juvenal. Sat. 14. v. 265.
[861] Manilius. l. 5. v. 434.
[862] Phavorinus.
Ἡ Ολυμπια πρωτον Κρονιος λοφος ελεγετο. Scholia in Lycophron. v. 42.
Σωτηρ ὑψινεφες Ζευ, Κρονιον τε ναιων λοφον. Pindar. Olymp. Ode 5. p. 43.
[863] Pindar. Olympic Ode 6. p. 52.
Apollo was the same as Iamus; whose priests were the Iämidæ, the most antient order in Greece.
[864] It is a word of Amonian original, analogous to Eliza-bet, Bet-Armus, Bet-Tumus in India, Phainobeth in Egypt.
[865] Lycophron. v. 159. here they sacrificed Ζηνι Ομβριῳ.
[866] Pindar. Olymp. Ode 6. p. 51.
[867] Τας μεν δη πετρας σεβουσι τε μαλιστα, και τῳ Ετεοκλει φασιν αυτας πεσειν εκ του ουρανου. Pausanias. l. 9. p. 786.
[868] Euripides in Ione. v. 935. See Radicals, p. 85. Macar.
[869] Clemens Alexand. Strom. l. 1. p. 358.
[870] Pausanias. l. 10. p. 825.
[871] Pindar. Olymp. Ode 1. p. 8.
[872] Scholia in Pindar. Olymp. Ode 1. p. 8.
[873] Diogenes Laertius: Vita Anaxagoræ.
[874] Pliny. l. 2. c. 58. p. 102.
[875] Ηλιβατον πετραν they construed λιθον αφ' ἡλιου βαινομενον.
[876] Pindar. Olympic. Ode 1. p. 8.
[877] Τον ὑπερ κεφαλας Τανταλου λιθον. Pindar. Isthm. Ode 8. p. 482.
[878] Αλκαιος, και Αλκμαν λιθον φασιν επαιωρεισθαι Τανταλῳ. Scholia upon Pindar. Olymp. Ode 1. p. 8.
[879] Πινε λεγει το τορευμα, και οργια μανθανε σιγης. Antholog.
[880] Scholia upon Lycophron. v. 152.
[881] Scholia upon Pindar. Olymp. Ode 1. p. 8.
[882] Pindar. Scholia. Ibidem.
[883] Justin. Martyr ad Tryphonem. p. 168. The rites of Mithras were styled Patrica.
[884] Gruter. Inscript. p. xlix. n. 2.
[885] Indiculus Paganiarum in Consilio Leptinensi ad ann. Christi 743.
See du Fresne Gloss, and Hoffman. Petra.
Nullus Christianus ad fana, vel ad Petras vota reddere præsumat.
Ου μεν πως νυν εστιν ὑπο δρυος, ουδ' ὑπο πετρης
Τῳ οαριζεμεναι, ἁτε παρθενος, ηϊθεος τε,
Παρθενος, ηϊθεος τ' οαριζετον αλληλοισιν. Homer. Iliad. χ. v. 126.
Λιθομοται, δημηγοροι, επι του λιθου ομνυντες. Hesychius.
[887] Pindar. Pyth. Ode 4. p. 248.
Πετραιος τιμᾳται Ποσειδων παρα Θετταλοις. Scholia ibidem.
[888] Zeus was represented by a pyramid: Artemis by a pillar. Πυραμιδι δε ὁ Μειλιχιος, ἡ δε κιονι εστιν εικασμενη. Pausan. l. 2. p. 132.
[889] Pausanias. l. 1. p. 104.
According to the acceptation, in which I understand the term, we may account for so many places in the east being styled Petra. Persis and India did not abound with rocks more than Europe; yet, in these parts, as well as in the neighbouring regions, there is continually mention made of Petra: such as Πετρα Σισιμιθρου in Sogdiana, Petra Aornon in India, και την του Οξου (Πετραν), ὁι δε Αριαμαζου. Strabo. l. 11. p. 787. Petra Abatos in Egypt, Πετρα Ναβαταια in Arabia. Many places called Petra occur in the history of Alexander: Ἑλειν δε και Πετρας ερυμνας σφοδρα εκ προδοσεως. Strabo. l. 11. p. 787. They were in reality sacred eminences, where of old they worshipped; which in aftertimes were fortified. Every place styled Arx and Ακροπολις was originally of the same nature. The same is to be observed of those styled Purgoi.
[890] Gruter. Inscript. lxxxvi. n. 8.
[891] Xenophon. Κυρουπαιδεια.
[892] Nonnus. Dionysiac. l. ix. p. 266.
[893] Pausanias. l. 7. p. 577.
[894] ΑΛΦΙΤΟΝ, το απο νεας κριθης, η σιτου πεφυρμενον αλευρον. Hesychius.
Αλφιτα μελιτι και ελαιῳ δεδευμενα. Hesych.
[895] ΟΜΠΑΙ, θυματα, και πυροι μελιτι δεδευμενοι. Hesychius.
ΟΜΠΙΑ, παντοδαπα τρωγαλια. Ibidem.
It it was expressed Amphi, the cakes were Amphitora, Amphimantora, Amphimasta: which seem to have been all nearly of the same composition.
ΑΜΦΑΣΜΑ, ψαιστα οινῳ και ελαιῳ βεβρεγμενα. Ibidem.
[896] Fine flour had the sacred name of Ador, from Adorus, the God of day, an Amonian name.
[897] ὉΜΟΥΡΑ, σεμιδαλις ἑφθε, μελι εχουσα, και σησαμον. Hesych.
ΑΜΟΡΑ, σημιδαλις ἑφθη συν μελιτι. Ibidem.
ὉΜΟΡΙΤΑΣ, αρτος εκ πυρον διῃρημενον γεγονως. Ibid.
Also Αμορβιται, Amorbitæ. See Athenæus. l. 14. p. 646.
[898] ΠΙΟΝΕΣ, πλακουντες. Hesychius.
Pi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.
[899] ΧΑΥΩΝΑΣ, αρτους ελαιῳ αναφυραθεντας κριθινους. Suidas.
[900] The latter Greeks expressed Puramoun, Puramous.
ΠYΡΑΜΟΥΣ, a cake. Ην ὁ Πυραμους παρα τοις παλαιοις επινικιος. Artemidorus. l. 1. c. 74. Και ὁ διαγρυπνησας μεχρι την ἑω ελαμβανε τον πυραμουντα. Schol. Aristoph. Ἱππεις.
See Meuisius on Lycophron. v. 593. and Hesych. πυραμους, ειδος πλακουντος.
[901] ΟΒΕΛΙΑΙ, placentæ. Athenæus. l. 14. p. 645.
[902] Νυν θυσω τα ΠΙΤYΡΑ. Theocritus. Idyl. 2. v. 33.
[903] Athenæus. l. 14. p. 646.
[904] Diogenes Laertius: Vita Empedoclis. l.8.
[905] Some read εθαυμασε. Cedrenus. p. 82. Some have thought, that by βουν was meant an Ox: but Pausanias says, that these offerings were πεμματα: and moreover tells us; ὁποσα εχει ψυχην, τουτων μεν ηξιωσεν ουδεν θυσαι. Cecrops sacrificed nothing that had life. Pausan. l. 8. p. 600.
[906] Jeremiah. c. 44. v. 18, 19.
[907] Ibid. c. 7. v. l8.
[908] Jeremiah. c. 51. v. 19. according to the Seventy.
So also c. 7. v. 18. Χαυωνας τε στρατιᾳ του Ουρανου. Chau-On, domus vel templum Solis.
[909] Herodotus mentions this custom, and styles it justly αισχιστος των νομων. He says that it was practised at the temple of the Babylonish Deity Melitta. l. 1. c. 199.
[910] Strabo. l. 11. p. 805. Anais, or Anait, called Tanais, in this passage: they are the same name.
The same account given of the Lydian women by Herodotus: πορνευειν γαρ ἁπασας. l. 3. c. 93: all, universally, were devoted to whoredom.
[911] Herodotus. l. 2. c. 129. p. 138.
[912] Herodotus. l. 2. c. 129. p. 166.
[913] Plutarch. Isis et Osiris, p. 366.
[914] Herodotus. l. 2. c. 85, 86.
[915] Ταυτα δη λεγουσι φλυηρεοντες. Herod. l. 2. c. 131.
[916] The star between the horns shows that it was a representation of the Deity, and the whole a religious memorial.
[917] Cyril. contra Julian. p. 15. It is related somewhat differently in the Timæus of Plato. vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p. 356.
[918] L. 2. c. 53. The evidence of Herodotus must be esteemed early; and his judgment valid. What can afford us a more sad account of the doubt and darkness, in which mankind was inveloped, than these words of the historian? how plainly does he shew the necessity of divine interposition; and of revelation in consequence of it!
[919] Herodotus. l. 2. c. 53.
[920] Virgil. Georgic. l. 1. v. 6.
Liber is El-Abor contracted: Sol, Parens Lucis.
[921] Scholia in Horat. l. 2. Ode 19.
[922] Orphic. Fragment. in Macrob. Sat. l. 1. c. 23.
[923] Macrob. Sat. l. 1. c. 18.
He is called by Eumolpus Αστροφανη Διονυσον εν ακτινεσσι πυρωπον: apud Euseb. P. E. l. 9 c. 27.
[924] Zemissus is the Amonian Sames, or Samesh, analogous to Beth-Shemesh in the Scriptures.
[925] Orphic. Fragment. 4. p. 364. edit. Gesner.
See Stephani Poësis Philosoph. p. 80. from Justin Martyr.
[926] Macrobius. Saturn. l. 1. c. 18. p. 202. He mentions Jupiter Lucetius, and Diespater, the God of day; and adds, Cretenses Δια την ἡμεραν vocant. The Cretans call the day dia. The word dies of the Latines was of the same original.
[927] Diodorus Siculus. l. 1. p. 22.
[928] Chronolog. Canon. p. 32.
[929] Hermesianax.
It may be worth while to observe below, how many Gods there were of the same titles and departments. Παιονιος Διονυσιος. Hesychius. Pæonia Minerva. Plutarch. de decem Rhetoribus.
Παλαιμων Ἡρακλης. Hesychius.
Ιητηρ παντων, Ασκληπιε, δεσποτα Παιαν. Orphic. H. 66.
Ποσειδων Ιατρος εν Τηνῳ. Clement. Cohort. p. 26.
Olen, the most antient mythologist, made Eilithya to be the mother of Eros; so that Eilithya and Venus must have been the same, and consequently Diana.
Μητερα Ερωτος Ειλιθυιαν ειναι. Pausan. l. 9. p. 762.
Adonim, Attinem, Osirim et Horum aliud non esse quam Solem. Macrobius Sat. l. 1. c. 21. p. 209.
Janus was Juno, and styled Junonius. Macrob. Sat. l. 1. c. 9. p. 159.
Lunam; eandem Dianam, eandem Cererem, eandem Junonem, eandem Proserpinam dicunt. Servius in Georgic. l. 1. v. 5.
Astarte, Luna, Europa, Dea Syria, Rhea, the same. Lucian. de Syriâ Deâ.
Κειοι Αρισταιον τον αυτον και Δια και Απολλω νομιζοντες. κτλ. Athenagoras. p. 290.
Ἡλιος, Ζευς. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.
Ἡλιος, Κρονος. Damascius apud Photium. c. 242.
[930] Auson. Epigram. 30.
See Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or Attis. Διονυσον τινες Αττιν προσαγορευεσθαι θελουσιν. Clementis Cohort. p. 16.
[931] Orphic. Hymn. x. p. 200. Gesner.
Παρ' Αιγυπτιοισι δε Παν μεν αρχαιοτατος, και των οκτω των πρωτων λεγομενων Θεων. Herodotus. l. 2. c. 145. Priapus was Zeus; also Pan, and Orus: among the people of Lampsacus esteemed Dionusus.
[932] Euphorion.
[933] L. 10. p. 805.
[934] Oprhic. Hymn. in Poseidon xvi. p. 208.
[935] Selden de Diis Syris. p. 77. and additamenta. He was of old styled Arcles in Greece; and supposed to have been the son of Xuth. Κοθος και Αρκλης, ὁι Χυθου παιδες. Plutarch. Quæstiones Græcæ. v. 1. p 296.
[936] Nonnus. l. 40. p. 1038.
[937] In Demosthenem Κατα Μειδιου. Παν σχημα περιτεθεασιν αυτῳ. p. 647. See also Macrob. Sat. l. 1. c. 18.
Αυτον τον Δια και τον Διονυσον παιδας και νεους ἡ θεολογια καλει. Proclus upon Plato's Parmenides. See Orphic Fragments. p. 406.
[938] Hesychius. The passage is differently read. Kuster exhibits it Αφροδιτος. Ὁδε τα περι Αμαθουντα γεγραφως Παιαν, ὡς ανδρα την θεον εσχηματισθαι εν Κυπρῳ φησιν.
[939] Servius upon Virgil. Æneid. l. 2. v. 632.
[940] Scholia upon Apollon. Rhod. l. 3. v. 52. Των καλουμενων Μοιρων ειναι πρεσβυτεραν. In some places of the east, Venus was the same as Cybele and Rhea, the Mother of the Gods: Περι της χωρας ταυτης σεβουσι μεν ὡς επι ταν την Αφροδιτην, ὡς μητερα θεων, ποικιλαις και εγχωριοις ονομασι προσαγορευοντες. Ptol. Tetrabibl. l. 2.
[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem esse ac fœminam. Ibidem.
[942] Apud Augustin. de Civitate Dei. l. 4. c. 11. and l. 7. c. 9.
The author of the Orphic verses speaks of the Moon as both male and female.
Αυξομενη και λειπομενη, θηλυστε και αρσην. Hymn 8. v. 4.
Deus Lunus was worshipped at Charræ, Edessa, and all over the east.
[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.
The Orphic verses περι φυσεως are to the same purpose.
Παντων μεν συ πατηρ, μητηρ, τροφος, ηδε τιθηιος. Hymn 9. v. 18.
[944] Orphic Hymn 31. v. 10. p. 224.
[945] Orphic Fragment. vi. p. 366. Gesner's Edit. from Proclus on Plato's Alcibiades. See also Poesis Philosophica H. Stephani. p. 81.
[946] Jupiter Lucetius, or God of light. Macrob. Sat. l. 1. c. 15. p. 182.
[947] Orphic Fragm. vii. p. 371. See Poesis Philosoph. H. Stephani. p. 85.
Orpheus of Protogonus.
Πρωτογον', Ηρικαπαιε, θεων πατερ, ηδε και ὑιε. Hymn. 51. p. 246.
[948] Apuleii Metamorph. l. xi. p. 241.
[949] Porphyr. apud Eusebium Præp. Evang. l. 3. c. 11.
Τιμᾳται παρα Λαμψακηνοις ὁ Πριαπος, ὁ αυτος ων τῳ Διονυσῳ. Athenæus. l. 1. p. 30.
[950] Janus Gulielmus Laurenbergius.
[951] Selden de Diis Syris. p. 77.