There is an apparent analogy between the names of places farther east; whose inhabitants were all worshippers of the Sun. Hence most names are an assemblage of his titles. Such is Cyrestia, Chalybon, Comana, Ancura, Cocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a compound of Ham-Es: the natives are said by Festus Avienus to have been devoted to the Sun:
[[632]]Denique flammicomo devoti pectora Soli
Vitam agitant.
Similar to Emesa was Edessa, or more properly Adesa, so named from Hades, the God of light. The emperor Julian styles the region—Ἱερον εξ αιωνος τῳ Ἡλιῳ [[633]]Χωριον. This city was also, from its worship, styled [[634]]Ur, Urhoe, and Urchoë; which last was probably the name of the [[635]]temple.
There were many places called Arsene, Arsine, Arsinoë, Arsiana. These were all the same name, only varied in different countries; and they were consequently of the same purport. Arsinoë is a compound of arez-ain, Solis fons: and most places so denominated will be found famed for some fountain. One of this name was in Syria; [[636]]Αρσινοη πολις εν Συριᾳ, επι βουνῳ κειμενη. απο δε του βουνου κρηνας ερευγεται πλειονας—αφ' ὡν ἡ πολις ωνομασται. Arsinoë is a city in Syria, situated upon a rising ground, out of which issue many streams: from hence the city had its name. Arsine and Arsiana in Babylonia had [[637]]fountains of bitumen. Arsene in Armenia was a nitrous lake: [[638]]Αρσηνη λιμην—νιτριτις. Near Arsinoë, upon the Red Sea, were hot streams of bitter [[639]]waters; and Arsinoë near [[640]]Ephesus had waters equally bitter.
There were many people called Hyrcani; and cities and regions, Hyrcania: in the history of which there will be uniformly found some reference to fire. The name is a compound of Ur-chane, the God of that element. He was worshipped particularly at Ur, in Chaldea: and one tribe of that nation were called Urchani. Strabo mentions them as only one branch of the [[641]]literati; but [[642]]Pliny speaks of them as a people, a tribe of the Chaldeans. Here was the source of fire worship: and all the country was replete with bitumen and fire. There was a region [[643]]Hyrcania, inhabited by the Medes; which seems to have been of the same inflammable nature. The people were called Hyrcani, and Astabeni: which latter signifies the sons of fire. Celiarius mentions a city Hyrcania in [[644]]Lydia. There were certainly people styled Hyrcani; and a large plain called Campus Hyrcanus [[645]] in the same part of the world. It seems to have been a part of that parched and burning region called κατακεκαυμενη, so named from the fires with which it abounded. It was near Hierapolis, Caroura, and Fossa Charonea; all famed for fire.
It may seem extraordinary, yet I cannot help thinking, that the Hercynian forest in Germany was no other than the Hurcanian, and that it was denominated from the God Urcan, who was worshipped here as well as in the east. It is mentioned by Eratosthenes and Ptolemy, under the name of δρυμος Ορκυνιος, or the forest of [[646]]Orcun; which is, undoubtedly, the same name as that above. I have taken notice, that the name of the mountain Pyrene signified a fountain of fire, and that the mountain had once flamed. There was a Pyrene among the Alpes [[647]]Tridentini, and at the foot of it a city of the same [[648]]name; which one would infer to have been so denominated from the like circumstance. I mention this, because here was the regio Hercynia, where the Hercynian forest[[649]] commenced, and from which it received its name. Beatus Rhenanus, in his account of these parts, says, that there was a tradition of this mountain Pyrene once[[650]] burning: and, conformably to this notion, it is still distinguished by the name of the great [[651]]Brenner. The country, therefore, and the forest may have been called Orcunian upon this account. For as the worship of the Sun, the Deity of fire, prevailed greatly at places of this nature, I make no doubt but Hercynia, which Ptolemy expresses Ορκυνια was so named from Or-cun, the God of that element.
We must not be surprised to find Amonian names among the Alpes; for some of that family were the first who passed them. The merit of great performances was by the Greeks generally attributed to a single person. This passage therefore through the mountains is said by some to have been the work of Hercules: by others of Cottus, and [[652]]Cottius. From hence this particular branch of the mountains had the name of Alpes Cottiae; and the country was called Regio Cottiana: wherein were about twelve capital [[653]]cities. Some of that antient and sacred nation, the Hyperboreans, are said by Posidonius to have taken up their residence in these parts. [[654]]Τους Ὑπερβορεους—οικειν περι τας Αλπεις της Ιταλιας. Here inhabited the Taurini: and one of the chief cities was Comus. Strabo styles the country the land of [[655]]Ideonus, and Cottius. These names will be found hereafter to be very remarkable. Indeed many of the Alpine appellations were Amonian; as were also their rites: and the like is to be observed in many parts of Gaul, Britain, and Germany. Among other evidences the worship of Isis, and of her sacred ship, is to be noted; which prevailed among the Suevi. [[656]]Pars Suevorum et Isidi sacrificat: unde causa et origo peregrino sacro, parum comperi; nisi quod signum ipsum in modum Liburnæ figuratum docet advectam religionem. The ship of Isis was also reverenced at Rome: and is marked in the [[657]]calendar for the month of March. From whence the mystery was derived, we may learn from [[658]]Fulgentius. Navigium Isidis Ægyptus colit. Hence we find, that the whole of it came from Egypt. The like is shewn by [[659]]Lactantius. To this purpose I could bring innumerable proofs, were I not limited in my progress. I may perhaps hereafter introduce something upon this head, if I should at any time touch upon the antiquities of Britain and Ireland; which seem to have been but imperfectly known. Both of these countries, but especially the latter, abound with sacred terms, which have been greatly overlooked. I will therefore say so much in furtherance of the British Antiquarian, as to inform him, that names of places, especially of hills, promontories, and rivers, are of long duration; and suffer little change. The same may be said of every thing, which was esteemed at all sacred, such as temples, towers, and high mounds of earth; which in early times were used for altars. More particularly all mineral and medicinal waters will be found in a great degree to retain their antient names: and among these there may be observed a resemblance in most parts of the world. For when names have been once determinately affixed, they are not easily effaced. The Grecians, who under Alexander settled in Syria, and Mesopotamia, changed many names of places, and gave to others inflections, and terminations after the mode of their own country. But Marcellinus, who was in those parts under the Emperor Julian, assures us, that these changes and variations were all cancelled: and that in his time the antient names prevailed. Every body, I presume, is acquainted with the history of Palmyra, and of Zenobia the queen; who having been conquered by the emperor Aurelian, was afterwards led in triumph. How much that city was beautified by this princess, and by those of her family, may be known by the stately ruins which are still extant. Yet I have been assured by my late excellent and learned friend Mr. Wood, that if you were to mention Palmyra to an Arab upon the spot, he would not know to what you alluded: nor would you find him at all more acquainted with the history of Odænatus, and Zenobia. Instead of Palmyra he would talk of Tedmor; and in lieu of Zenobia he would tell you, that it was built by Salmah Ebn Doud, that is by Solomon the son of David. This is exactly conformable to the account in the scriptures: for it is said in the Book of Chronicles, [[660]]He also (Solomon) built Tadmor in the wilderness. The Grecian name Palmyra, probably of two thousand years standing, is novel to a native Arab.
As it appeared to me necessary to give some account of the rites, and worship, in the first ages, at least in respect to that great family, with which I shall be principally concerned, I took this opportunity at the same time to introduce these etymological inquiries. This I have done to the intent that the reader may at first setting out see the true nature of my system; and my method of investigation. He will hereby be able to judge beforehand of the scope which I pursue; and of the terms on which I found my analysis. If it should appear that the grounds, on which I proceed, are good, and my method clear, and warrantable, the subsequent histories will in consequence of it receive great illustration. But should it be my misfortune to have my system thought precarious, or contrary to the truth, let it be placed to no account, but be totally set aside: as the history will speak for itself; and may without these helps be authenticated.
