הנאס

vocatur. Hence they have abolished Hanes: but the name Ain El Cham, of the same purport, they have suffered to remain.

I have before taken notice of an objection liable to be made from a supposition, that if Hanes signified the fountain of light, as I have presumed, it would have been differently expressed in the Hebrew. This is a strange fallacy; but yet very predominant. Without doubt those learned men, who have preceded in these researches, would have bid fair for noble discoveries, had they not been too limited, and biassed, in their notions. But as far as I am able to judge, most of those, who have engaged in inquiries of this nature, have ruined the purport of their labours through some prevailing prejudice. They have not considered, that every other nation, to which we can possibly gain access, or from whom we have any history derived, appears to have expressed foreign terms differently from the natives, in whose language they were found. And without a miracle the Hebrews must have done the same. We pronounce all French names differently from the people of that country: and they do the same in respect to us. What we call London, they express Londres: England they style Angleterre. What some call Bazil, they pronounce Bal: Munchen, Munich: Mentz, Mayence: Ravenspurg, Ratisbon. The like variation was observable of old. Carthago of the Romans was Carchedon among the Greeks. Hannibal was rendered Annibas: Asdrubal, Asdroubas: and probably neither was consonant to the Punic mode of expression. If then a prophet were to rise from the dead, and preach to any nation, he would make use of terms adapted to their idiom and usage; without any retrospect to the original of the terms, whether they were domestic, or foreign. The sacred writers undoubtedly observed this rule towards the people, for whom they wrote; and varied in their expressing of foreign terms; as the usage of the people varied. For the Jewish nation at times differed from its neighbours, and from itself. We may be morally certain, that the place, rendered by them Ekron, was by the natives called Achoron; the Accaron, Ακκαρων, of Josephus, and the Seventy. What they termed Philistim, was Pelestin: Eleazar, in their own language, they changed to Lazar, and Lazarus: and of the Greek συνεδριον they formed Sanhedrim. Hence we may be certified, that the Jews, and their ancestors, as well as all nations upon earth, were liable to express foreign terms with a variation, being led by a natural peculiarity in their mode of speech. They therefore are surely to be blamed, who would deduce the orthography of all antient words from the Hebrew; and bring every extraneous term to that test. It requires no great insight into that language to see the impropriety of such procedure. Yet no prejudice has been more [[598]]common. The learned Michaelis has taken notice of this [[599]]fatal attachment, and speaks of it as a strange illusion. He says, that it is the reigning influenza, to which all are liable, who make the Hebrew their principal study. The only way to obtain the latent purport of antient terms is by a fair analysis. This must be discovered by an apparent analogy; and supported by the history of the place, or person, to whom the terms relate. If such helps can be obtained, we may determine very truly the etymology of an Egyptian or Syriac name; however it may appear repugnant to the orthography of the Hebrews. The term Hanes is not so uncommon as may be imagined. Zeus was worshipped under this title in Greece, and styled Ζευς Αινησιος. The Scholiast upon Apollonius Rhodius mentions his temple, and terms it [[600]]Διος Αινησιου ἱερον ου μνημονευει και Λεων εν περιπλῳ, και Δημοσθενης εν λιμεσι. It is also taken notice of by Strabo, who speaks of a mountain Hanes, where the temple stood. [[601]]Μεγιστον δε ορος εν αυτῃ Αινος (lege Αινης) εν ᾡ το του Διος Αινησιου ἱερον. The mountain of Zeus Ainesius must have been Aines, and not Ainos; though it occurs so in our present copies of Strabo. The Scholiast above quotes a verse from Hesiod, where the Poet styles the Deity Αινηιος.

Ενθ' ὁιγ' ευχεσθην Αινηιῳ ὑψιμεδοντι.

Aineïus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose rites may be traced in various parts. There were places named Aineas, and Ainesia in Thrace; which are of the same original. This title occurs sometimes with the prefix Ph'anes: and the Deity so called was by the early theologists thought to have been of the highest antiquity. They esteemed him the same as [[602]]Ouranus, and Dionusus: and went so far as to give him a creative [[603]]power, and to deduce all things from him. The Grecians from Phanes formed Φαναιος, which they gave as a title both to [[604]]Zeus, and Apollo. In this there was nothing extraordinary, for they were both the same God. In the north of Italy was a district called Ager [[605]]Pisanus. The etymology of this name is the same as that of Hanes, and Phanes; only the terms are reversed. It signifies ignis fons: and in confirmation of this etymology I have found the place to have been famous for its hot streams, which are mentioned by Pliny under the name of Aquæ Pisanæ. Cuma in Campania was certainly denominated from Chum, heat, on account of its soil, and situation. Its medicinal [[606]]waters are well known; which were called Aquæ Cumanæ. The term Cumana is not formed merely by a Latine inflection; but consists of the terms Cumain, and signifies a hot fountain; or a fountain of Chum, or Cham, the Sun. The country about it was called Phlegra; and its waters are mentioned by Lucretius.

[[607]]Qualis apud Cumas locus est, montemque Vesevum,

Oppleti calidis ubi fumant fontibus auctus.

Here was a cavern, which of old was a place of prophecy. It was the seat of the Sibylla Cumana, who was supposed to have come from [[608]]Babylonia. As Cuma was properly Cuman; so Baiæ was Baian; and Alba near mount Albanus[[609]], Alban: for the Romans often dropped the n final. Pisa, so celebrated in Elis, was originally Pisan, of the same purport as the Aquæ Pisanæ above. It was so called from a sacred fountain, to which only the name can be primarily applicable: and we are assured by Strabo [[610]]Την κρηνην Πισαν ειρησθαι, that the fountain had certainly the name of Pisan. I have mentioned that Mount Pyrene was so called from being a fountain of fire: such mountains often have hot streams in their vicinity, which are generally of great utility. Such we find to have been in Aquitania at the foot of this mountain, which were called Thermæ Onesæ; and are mentioned by Strabo, as [[611]]Θερμα καλλιστα ποτιμωτατου ὑδατος. What in one part of the world was termed Cumana, was in another rendered Comana. There was a grand city of this name in Cappadocia, where stood one of the noblest Puratheia in Asia. The Deity worshipped was represented as a feminine, and styled Anait, and Anaïs; which latter is the same as Hanes. She was well known also in Persis, Mesopotamia, and at Egbatana in Media. Both An-ait, and An-ais, signifies a fountain of fire. Generally near her temples, there was an eruption of that element; particularly at Egbatana, and Arbela. Of the latter Strabo gives an account, and of the fiery matter which was near it. [[612]]Περι Αρβηλα δε εστι και Δημητριας πολις· ειθ' ἡ του ναφθα πηγη, και τα πυρα (or πυρεια) και το της Αναιας ἱερον.

I should take the town of Egnatia in Italy to have been of the same purport as Hanes above mentioned: for Hanes was sometimes expressed with a guttural, Hagnes; from whence came the ignis of the Romans. In Arcadia near mount Lyceus was a sacred fountain; into which one of the nymphs, which nursed Jupiter, was supposed to have been changed. It was called Hagnon, the same as Ain-On, the fount of the Sun. From Ain of the Amonians, expressed Agn, came the ἁγνος of the Greeks, which signified any thing pure and clean; purus sive castus. Hence was derived ἁγνειον, πηγαιον· ἁγναιον, καθαρον· ἁγνη, καθαρα: as we may learn from Hesychius. Pausanias styles the fountain [[613]]Hagno: but it was originally Hagnon, the fountain of the Sun: hence we learn in another place of Hesychius, ἁγνοπολεισθαι, το ὑπο ἡλιου θερεσθαι. The town Egnatia, which I mentioned above, stood in campis Salentinii, and at this day is called Anazo, and Anazzo. It was so named from the rites of fire: and that those customs were here practised, we may learn from some remains of them among the natives in the times of Horace and Pliny. The former calls the place by contraction [[614]]Gnatia:

Dein Gnatia Nymphis