The Greeks, whenever they met with this term, even in regions the most remote, always gave it an interpretation according to their own preconceptions; and explained θεοι Πατρῳοι, the oracular Deities, by Dii Patrii, or the Gods of the country. Thus, in the Palmyrene inscription, two Syrian Deities are characterized by this title.

[[890]]ΑΓΛΙΒΩΛΩ ΚΑΙ ΜΑΛΑΧΒΗΛΩ
ΠΑΤΡΩΟΙΣ ΘΕΟΙΣ.

Cyrus, in his expedition against the Medes, is represented as making vows [[891]]Ἑστιᾳ Πατρῳᾳ, και Διι Πατρῳῳ, και τοις αλλοις Θεοις. But the Persians, from whom this history is presumed to be borrowed, could not mean by these terms Dii Patrii: for nothing could be more unnecessary than to say of a Persic prince, that the homage, which he payed, was to Persic Deities. It is a thing of course, and to be taken for granted, unless there be particular evidence to the contrary. His vows were made to Mithras, who was styled by the nations in the east Pator; his temples were Patra, and Petra, and his festivals Patrica. Nonnus gives a proper account of the Petra, when he represents it as Omphean, or oracular:

[[892]]Ομφαιῃ περι Πετρῃ

Εισετι νηπιαχοιο χορους ἱδρυσατο Βακχου.

At Patara, in Lycia, was an oracular temple: and Patræ, in Achaia, had its name from divination, for which it was famous. Pausanias mentions the temple, and adds, [[893]]Προ δε του Ἱερου της Δημητρος εστι πηγη—μαντειον δε ενταυθα εστιν αψευδες. Before the temple is the fountain of Demeter—and in the temple an oracle, which never is known to fail.

The offerings, which people in antient times used to present to the Gods, were generally purchased at the entrance of the temple; especially every species of consecrated bread, which was denominated accordingly. If it was an oracular temple of Alphi, the loaves and cakes were styled [[894]]Alphita. If it was expressed Ampi, or Ompi, the cakes were Ompai[[895]], Ομπαι: at the temple of Adorus[[896]], Adorea. Those made in honour of Ham-orus had the name of [[897]]Homoura, Amora, and Omoritæ. Those sacred to Peon, the God of light, were called [[898]]Piones. At Cha-on, which signifies the house of the Sun, [[899]]Cauones, Χαυωνες. From Pur-Ham, and Pur-Amon, they were denominated Puramoun, [[900]]Πυραμουν. From Ob-El, Pytho Deus, came [[901]]Obelia. If the place were a Petra or Petora, they had offerings of the same sort called Petora, by the Greeks expressed [[902]]Πιτυρα, Pitura. One of the titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the Greeks rendered Elaphos, ελαφος; and supposed it to relate to a deer: and the title El-Apha-Baal, given by the Amonians to the chief Deity, was changed to ελαφηβολος, a term of a quite different purport. El-aphas, and El-apha-baal, related to the God Osiris, the Deity of light: and there were sacred liba made at his temple, similar to those above, and denominated from him Ελαφοι, Elaphoi. In Athenæus we have an account of their composition, which consisted of fine meal, and a mixture of sesamum and honey. [[903]]Ελαφος πλακους δια σταιτος και μελιτος και σησαμου.

One species of sacred bread, which used to be offered to the Gods, was of great antiquity, and called Boun. The Greeks, who changed the Nu final into a Sigma, expressed it in the nominative, βους; but, in the accusative, more truly boun, βουν. Hesychius speaks of the Boun, and describes it, ειδος πεμματος κερατα εχοντος; a kind of cake, with a representation of two horns. Julius Pollux mentions it after the same manner: βουν, ειδος πεμματος κερατα εχοντος; a sort of cake with horns. Diogenes Laertius, speaking of the same offering being made by Empedocles, describes the chief ingredients of which it was composed: [[904]]Βουν εθυσε—εκ μελιτος και αλφιτων. He offered up one of the sacred liba, called a boun, which was made of fine flour and honey. It is said of Cecrops, [[905]]πρωτος βουν εθυσε: He first offered up this sort of sweet bread. Hence we may judge of the antiquity of the custom from the times to which Cecrops is referred. The prophet Jeremiah takes notice of this kind of offering, when he is speaking of the Jewish women at Pathros in Egypt, and of their base idolatry; in all which their husbands had encouraged them. The women, in their expostulation upon his rebuke, tell him: Since we left off to burn incense to the Queen of heaven, and to pour out drink-offerings unto her, we have wanted all things; and have been consumed by the sword and by the famine. And when we burnt incense to the Queen of heaven, and poured out drink-offerings unto her, did we make her cakes to worship her, and pour out drink-offerings unto her without our [[906]]men? The prophet, in another place, takes notice of the same idolatry. [[907]]The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the Queen of heaven. The word, in these instances, for sacred cakes, is

כונים

, Cunim. The Seventy translate it by a word of the same purport, Χαυωνας, Chauonas; of which I have before taken notice: [[908]]Μη ανευ των ανδρων ἡμων εποιησαμεν αυτῃ Χαυωνας. κτλ.