Chapter 19

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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.

[126]

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.