Chapter 5

Of this Amonian term of honour I have taken notice in a treatise before. I have shewn, that it was to be found in many Egyptian [166]names, such as Petiphra, Petiphera, Petisonius, Petosiris, Petarbemis, Petubastus the Tanite, and Petesuccus, builder of the Labyrinth. Petes, called Peteos in Homer, the father of Mnestheus, the Athenian, is of the same original: [167]Τον γαρ Πετην, τον πατερα Μενεσθεως, του στρατευσαντος εις Τροιαν. φανερως Αιγυπτιον ὑπαρξαντα κτλ. All the great officers of the Babylonians and Persians took their names from some sacred title of the Sun. Herodotus mentions [168]Petazithes Magus, and [169]Patiramphes: the latter was charioteer to Xerxes in his expedition to Greece: but he was denominated from another office; for he was brother to Smerdis, and a Magus; which was a priest of the Sun. The term is sometimes subjoined, as in Atropatia, a province in [170]Media; which was so named, as we learn from Strabo, [171]απο του Ατροπατου ἡγεμονος. In the accounts of the Amazons likewise this word occurs. They are said to have been called Aorpata, or, according to the common reading in Herodotus, Oiorpata; which writer places them upon the Cimmerian Bosporus. [172]Τας δε Αμαζονας καλεουσι Σκυθαι Οιορπατα· δυναται δε το ουνομα τουτο κατ' Ἑλλαδα γλωσσαν ανδροκτονοι Οιορ γαρ καλεουσι τον ανδρα, το δε πατα κτεινειν. This etymology is founded upon a notion that the Amazons were a community of women, who killed every man, with whom they had any commerce, and yet subsisted as a people for ages. I shall hereafter speak of the nations under this title; for there were more than one: but all of one family; all colonies from Egypt. The title above was given them from their worship: for Oiorpata, or, as some MSS. have it, Aor-pata, is the same as [173]Petah Or, the priest of Orus; or, in a more lax sense, the votaries of that God. They were Ανδροκτονοι; for they sacrificed all strangers, whom fortune brought upon their coast: so that the whole Euxine sea, upon which they lived, was rendered infamous from their cruelty: but they did not take their name from this circumstance.

One of the Egyptian Deities was named Neith, and Neit; and analogous to the above her priests were styled [174]Pataneit. They were also named Sonchin, which signifies a priest of the Sun: for Son, San, Zan, are of the same signification; and Son-Chin is Ζανος ἱερευς. Proclus says, that it was the title of the priests; and particularly of him, who presided in the college of Neith at Saïs.

BEL and BAAL.

Bel, Bal, or Baal, is a Babylonish title, appropriated to the Sun; and made use of by the Amonians in other countries; particularly in Syria and Canaan. It signified Κυριος, or Lord, and is often compounded with other terms; as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on; (from which last came Bellona of the Romans) and also Baal-shamaim, the great Lord of the Heavens. This was a title given by the Syrians to the Sun: [175]Τον Ἡλιον Βεελσαμην καλουσιν, ὁ εστι παρα Φοινιξι Κυριος Ουρανου, Ζευς δε παρ' Ἑλλησι. We may, from hence, decypher the name of the Sun, as mentioned before by Damascius, who styles that Deity Bolathes: [176]Φοινικες και Συροι τον Κρονον Ηλ, και Βηλ, και Βολαθην επονομαζουσι. What he terms Bolathes is a compound of Bal-Ath, or Bal-Athis; the same as Atis, and Atish of Lydia, Persis, and other countries. Philo Biblius interprets it Zeus: Damascius supposed it to mean Cronus; as did likewise Theophilus: [177]Ενιοι μεν σεβονται τον Κρονον, και τουτον αυτον ονομαζουσι Βηλ, και Βαλ, μαλιστα ὁι οικουντες τα ανατολικα κλιματα. This diversity amounts to little: for I shall hereafter shew, that all the Grecian names of Deities, however appropriated, were originally titles of one God, and related to the Sun.

KEREN.

Keren signifies, in its original sense, _a horn_: but was always esteemed an emblem of power; and made use of as a title of sovereignty and puissance. Hence, it is common with the sacred writers to say [178]_My horn shalt thou exalt--[179]his horn shall be exalted with honour--[180]the horn of Moab is cut off:_ and the Evangelist[181] speaks of Christ as _a horn of salvation_ to the world. The Greeks often changed the nu final into sigma: hence, from keren they formed κερας, κερατος: and from thence they deduced the words κρατος, κρατερος: also κοιρανος, κρεων, and καρηνον; all relating to strength and eminence. Gerenius, Γερηνιος, applied to Nestor, is an Amonian term, and signifies a princely and venerable person. The Egyptian Crane, for its great services, was held in high honour, being sacred to the God of light, Abis (אב אש) or, as the Greeks expressed it, Ibis; from whence the name was given. It was also called Keren and Kerenus: by the Greeks Γερανος, the noble bird, being most honoured of any. It was a title of the Sun himself: for Apollo was named Craneüs, and [182]Carneüs; which was no other than Cereneüs, the supreme Deity, the Lord of light: and his festival styled Carnea, Καρνεια, was an abbreviation of Κερενεια, Cerenea. The priest of Cybele in Phrygia was styled Carnas; which was a title of the Deity, whom he served; and of the same purport as Carneus above.

OPH.

Oph signifies a serpent, and was pronounced at times and expressed, Ope, [183]Oupis, Opis, Ops; and, by Cicero, [184]Upis. It was an emblem of the Sun; and also of time and eternity. It was worshipped as a Deity, and esteemed the same as Osiris; by others the same as Vulcan. Vulcanus Ægyptiis Opas dictus est, eodem Cicerone [185]teste. A serpent was also, in the Egyptian language, styled Ob, or Aub: though it may possibly be only a variation of the term above. We are told by Orus Apollo, that the basilisk, or royal serpent, was named Oubaios: [186]Ουβαιος, ὁ εστιν Ἑλληνιστι Βασιλισκος. It should have been rendered Ουβος, Oubus; for Ουβαιος is a possessive, and not a proper name. The Deity, so denominated, was esteemed prophetic; and his temples were applied to as oracular. This idolatry is alluded to by Moses,[187] who, in the name of God, forbids the Israelites ever to inquire of those dæmons, Ob and Ideone: which shews that it was of great antiquity. The symbolical worship of the serpent was, in the first ages, very extensive; and was introduced into all the mysteries, wherever celebrated: [188]Παρα παντι των νομιζομενων παρ' ὑμιν Θεων ΟΦΙΣ συμβολον μεγα και μυστηριον αναγραφεται. It is remarkable, that wherever the Amonians founded any places of worship, and introduced their rites, there was generally some story of a serpent. There was a legend about a serpent at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks called Apollo himself Python, which is the same as Opis, Oupis, and Oub. The woman at Endor, who had a familiar spirit, is called [189]אוב, Oub, or Ob; and it is interpreted Pythonissa. The place where she resided, seems to have been named from the worship there instituted: for Endor is compounded of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle of the God Ador. This oracle was, probably, founded by the Canaanites; and had never been totally suppressed. In antient times they had no images in their temples, but, in lieu of them, used conical stones or pillars, called Βαιτυλια; under which representation this Deity was often worshipped. His pillar was also called [190]Abaddir, which should be expressed Abadir, being a compound of Ab, אוב, and Adir; and means the serpent Deity, Addir, the same as Adorus. It was also compounded with On, a title of the same Deity: and Kircher says that Obion is still, among the people of Egypt, the name of a serpent. אוב, Ob Mosi, Python, vox ab Ægyptiis sumpta; quibus Obion hodieque serpentem sonat. Ita [191]Kircher. The same also occurs in the Coptic lexicon. The worship of the serpent was very antient among the Greeks, and is said to have been introduced by Cecrops. [192]Philochorus Saturno, et Opi, primam in Atticâ statuisse aram Cecropem dicit. But though some represent Opis as a distinct Deity; yet [193]others introduce the term rather as a title, and refer it to more Deities than one: Callimachus, who expresses it Oupis, confers it upon Diana, and plays upon the sacred term:

[194]Ουπι, ανασσ' ευωπι.

It is often compounded with Chan; and expressed Canopus, Canophis, Canuphis, Cnuphis, Cneph: it is also otherwise combined; as in Ophon, Ophion, Oropus, Orobus, Inopus, Asopus, Elopus, Ophitis, Onuphis, Ophel. From Caneph the Grecians formed Cyniphius, which they used for an epithet to Ammon:

[195]Non hic Cyniphius canetur Ammon, Mitratum caput elevans arenis.

On the subject of serpent worship I shall speak more at large in a particular treatise.

AIN.

Ain, An, En, for so it is at times expressed, signifies a fountain, and was prefixed to the names of many places which were situated near fountains, and were denominated from them. In Canaan, near the fords of Jordan, were some celebrated waters; which, from their name, appear to have been, of old, sacred to the Sun. The name of the place was [196]Ænon, or the fountain of the Sun; the same to which people resorted to be baptized by John: not from an opinion that there was any sanctity in the waters; for that notion had been for ages obliterated; and the name was given by the Canaanite: but [197]_John baptized in Ænon, near to Salim, because there was much water there: and they came, and were baptized_. Many places were styled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these were so called from their situation; others from the worship there established. The Egyptians had many subordinate Deities, which they esteemed so many emanations, αποῤῥοιαι from their chief God; as we learn from Iamblichus, Psellus, and Porphyry. These derivatives they called [198]fountains, and supposed them to be derived from the Sun; whom they looked upon as the source of all things. Hence they formed Ath-El and Ath-Ain, the [199]Athela and Athena of the Greeks. These were two titles appropriated to the same personage, Divine Wisdom; who was supposed to spring from the head of her father. Wherever the Amonian religion was propagated, names of this sort will occur; being originally given from the mode of worship established[200]. Hence so many places styled Anthedon, Anthemus, Ain-shemesh, and the like. The nymph Œnone was, in reality, a fountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably to this, she is said to have been the daughter of the river [201]Cebrenus. The island Ægina was named [202]Œnone, and Œnopia, probably from its worship. As Divine Wisdom was sometimes expressed Ath-Ain, or Αθηνα; so, at other times, the terms were reversed, and a Deity constituted called An-Ait. Temples to this goddess occur at Ecbatana in Media: also in Mesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were particularly observed. She was not unknown among the antient Canaanites; for a temple called Beth-Anath is mentioned in the book of [203]Joshua. Of these temples, and the Puratheia there established, accounts may be seen in many parts of Strabo.

I have mentioned, that all springs and baths were sacred to the Sun: on which account they were called Bal-ain; the fountains of the great Lord of Heaven; from whence the Greeks formed Βαλανεια: and the Romans Balnea. The southern seas abounded formerly with large whales: and it is well known, that they have apertures near their nostrils, through which they spout water in a large stream, and to a great height. Hence they too had the name of Bal-Ain, or Balænæ. For every thing uncommon was by the Amonians consecrated to the Deity, and denominated from his titles. This is very apparent in all the animals of Egypt.

The term Ουρανος, Ouranus, related properly to the orb of the Sun; but was in aftertimes made to comprehend the whole expanse of the heavens. It is compounded of Ourain, the fountain of Orus; and shews to what it alludes, by its etymology. Many places were named Ees-ain, the reverse of Ain-ees, or Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain, rendered Amisene, and Camisene: the natural histories of which places will generally authenticate the etymology. The Amonians settled upon the Tiber: and the antient town Janiculum was originally named [204]Camese; and the region about it Camesene: undoubtedly from the fountain Camesene, called afterward Anna Perenna, whose waters ran into the sacred pool [205]Numicius: and whose priests were the Camœnæ.

I am sensible, that some very learned men do not quite approve of terms being thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain, Cam-ain, and in other examples: and it is esteemed a deviation from the common usage in the Hebrew language; where the governing word, as it is termed, always comes first. Of this there are many instances; such as Ain-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El, Beth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not affect the etymologies, which I have laid before the reader: for I do not deduce them from the Hebrew. And though there may have been of old a great similitude between that language, and those of Egypt, Cutha, and Canaan: yet they were all different tongues. There was once but one language among the sons of men[206]. Upon the dispersion of mankind, this was branched out into dialects; and those again were subdivided: all which varied every age, not only in respect to one another; but each language differed from itself more and more continually. It is therefore impossible to reduce the whole of these to the mode, and standard of any one. Besides, the terms, of which I suppose these names to be formed, are not properly in regimine; but are used adjectively, as is common almost in every language. We meet in the Grecian writings with [207]Ἑλληνα στρατον, Ἑλλαδα διαλεκτον, εσβεσεν Ἑλλαδα φωνην. Also νασον Σικελαν, γυναικα μαζον, Περσην στρατον, ναυτην δρομον, Σκυθην οιμον. Why may we not suppose, that the same usage prevailed in Cutha, and in Egypt? And this practice was not entirely foreign to the Hebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read of [208] Baalath-Beer, exactly similar to the instances which I have produced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but we sometimes find the governing word postponed, as in Elizabeth, or temple of Eliza. It was a Canaanitish[209] name, the same as Elisa, Eleusa, Elasa of Greece and other countries. It was a compound of El-Ees, and related to the God of light, as I have before shewn. It was made a feminine in aftertimes: and was a name assumed by women of the country styled Phenicia, as well as by those of Carthage. Hence Dido has this as a secondary appellation; and mention is made by the Poet of Dii morientis [210]Elizæ, though it was properly the name of a Deity. It may be said, that these names are foreign to the Hebrews, though sometimes adopted by them: and I readily grant it; for it is the whole, that I contend for. All, that I want to have allowed, is, that different nations in their several tongues had different modes of collocation and expression: because I think it as unreasonable to determine the usage of the Egyptians and antient Chaldeans by the method of the Hebrews, as it would be to reduce the Hebrew to the mode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1 Kings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find terms of this sort transposed. But in respect to foreign names, especially of places, there are numberless instances similar to those, which I have produced. They occur in all histories of countries both antient and modern. We read of Pharbeth, and Phainobeth in Egypt: of Themiskir, and [211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and Armenia. Among the eastern nations at this day the names of the principal places are of this manner of construction; such as Pharsabad, Jehenabad, Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others. Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I may venture to derive it from An-Eees, or Ur-Ain, however the terms may be disposed. And I may proceed farther to suppose that it was denominated the fountain of light; as I am able to support my etymology by the history of the place. Or if I should meet with a country called Azania, I may in like manner derive it from Az-An, a fountain sacred to the Sun; from whence the country was named. And I may suppose this fountain to have been sacred to the God of light, on account of some real, or imputed, quality in its waters: especially if I have any history to support my etymology. As there was a region named Azania in Arcadia, the reader may judge of my interpretation by the account given of the excellence of its waters. [212]Αζανια, μερος της Αρκαδιας--εστι κρηνη της Αζανιας, ἡ τους γευσαμενους του ὑδατος ποιει μηδε την οσμην του οινου ανεχεσθαι. Hanes in [213]Egypt was the reverse of Azan; formed however of the same terms, and of the same purport precisely.

In respect to this city it may be objected, that if it had signified, what I suppose, we should have found it in the sacred text, instead of חנס, expressed עין אש. If this were true, we must be obliged to suppose, whenever the sacred writers found a foreign name, composed of terms not unlike some in their own language, that they formed them according to their own mode of expression, and reduced them to the Hebrew orthography. In short, if the etymology of an Egyptian or Syriac name could be possibly obtained in their own language, that they had always an eye to such etymology; and rendered the word precisely according to the Hebrew manner of writing and pronunciation. But this cannot be allowed. We cannot suppose the sacred writers to have been so unnecessarily scrupulous. As far as I can judge, they appear to have acted in a manner quite the reverse. They seem to have laid down an excellent rule, which would have been attended with great utility, had it been universally followed: this was, of exhibiting every name, as it was expressed at the time when they wrote, and by the people, to whom they addressed themselves. If this people, through length of time, did not keep up to the original etymology in their pronunciation, it was unnecessary for the sacred Penmen to maintain it in their writings. They wrote to be understood: but would have defeated their own purpose, if they had called things by names, which no longer existed. If length of time had introduced any variations, those changes were attended to: what was called Shechem by Moses, is termed [214]Σιχαρ or Συχαρ by the [215]Apostle.

APHA, APHTHA, PTHA, PTHAS.

Fire, and likewise the God of fire, was by the Amonians styled Apthas, and Aptha; contracted, and by different authors expressed, Apha, Pthas, and Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. Φθας, ὁ Ηφαιστος παρα [216]Μεμφιταις. And Cicero makes him the same Deity of the Romans. [217]Secundus, (Vulcanus) Nilo natus, Phas, ut Ægyptii appellant, quem custodem esse Ægypti volunt. The author of the Clementines describes him much to the same purpose. [218]Αιγυπτιοι δε ὁμοιως--το πυρ ιδιᾳ διαλεκτῳ Φθα εκαλεσαν, ὁ ἑρμηνευεται Ἡφαιστος. [219]Huetius takes notice of the different ways in which this name is expressed: Vulcano Pthas, et Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha Ægyptiorum eundem esse ac Vulcanum Græcorum; Patrem illi fuisse Cnef, rerum opificem. However the Greeks and Romans may have appropriated the term, it was, properly, a title of [220]Amon: and Iamblichus acknowledges as much in a [221]chapter wherein he particularly treats of him. But, at the same time, it related to fire: and every place, in the composition of whose name it is found, will have a reference to that element, or to its worship.

There was a place called Aphytis in Thrace, where the Amonians settled very early; and where was an oracular temple of Amon. [222]Αφυτη, η Αφυτις, πολις προς τῃ Παλληνῃ Θρᾳκης, απο Αφυος τινος εγχωριου. Εσχε δε ἡ πολις μαντειον του Αμμωνος. _Aphyte, or Aphytis, is a city hard by Pallene, in Thrace; so called from one Aphys, a native of those parts. This city had once an oracular temple of Ammon_.

It stood in the very country called Phlegra, where the worship of fire once particularly prevailed. There was a city Aphace; also a temple of that name in Mount Libanus, sacred to Venus Aphacitis, and denominated from fire. Here, too, was an oracle: for most temples of old were supposed to be oracular. It is described by Zosimus, who says, [223]that near the temple was a large lake, made by art, in shape like a star. About the building, and in the neighbouring ground, there at times appeared a fire of a globular figure, which burned like a lamp. It generally shewed itself at times when a celebrity was held: and, he adds, that even in his time it was frequently seen.

All the Deities of Greece were αποσπασματα, or derivatives, formed from the titles of Amon, and Orus, the Sun. Many of them betray this in their secondary appellations: for, we read not only of Vulcan, but of Diana being called [224]Apha, and Aphæa; and in Crete Dictynna had the same name: Hesychius observes, Αφαια, ἡ Δικτυννα. Castor and Pollux were styled [225]Αφετηριοι: and Mars [226]Aphæus was worshipped in Arcadia. Apollo was likewise called [227]Αφητωρ: but it was properly the place of worship; though Hesychius otherwise explains it. Aphetor was what the antient Dorians expressed Apha-Tor, a [228]fire tower, or Prutaneum; the same which the Latines called of old Pur-tor, of the like signification. This, in aftertimes, was rendered Prætorium: and the chief persons, who officiated, Prætores. They were originally priests of fire; and, for that reason, were called [229]Aphetæ: and every Prætor had a brazier of live coals carried before him, as a badge of his office.

AST, ASTA, ESTA, HESTIA.

Ast, Asta, Esta, signified fire; and also the Deity of that element. The Greeks expressed it Ἑστια, and the Romans, Vesta. Plutarch, speaking of the sacred water of Numicius being discovered by the priestesses of this Deity, calls them the virgins of [230]Hestia. Esta and Asta signified also a sacred hearth. In early times every district was divided according to the number of the sacred hearths; each of which constituted a community, or parish. They were, in different parts, styled Puratheia, Empureia, Prutaneia, and Prætoria: also [231]Phratriai, and Apaturia: but the most common name was Asta.

These were all places of general rendezvous for people of the same community. Here were kept up perpetual fires: and places of this sort were made use of for courts of judicature, where the laws of the country, θεμισται, were explained, and enforced. Hence Homer speaking of a person not worthy of the rights of society, calls him [232]Αφρητωρ, αθεμιστος, ανεστιος.

The names of these buildings were given to them from the rites there practised; all which related to fire. The term Asta was in aftertimes by the Greeks expressed, Αστυ, Astu; and appropriated to a city. The name of Athens was at first [233]Astu; and then Athenæ of the same purport: for Athenæ is a compound of Ath-En, Ignis fons; in which name there is a reference both to the guardian Goddess of the city; and also to the perpetual fire preserved within its precincts. The God of fire, Hephaistus, was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks Hephæstus.

The [234]Camœnæ of Latium, who were supposed to have shewn the sacred fountain to the Vestals, were probably the original priestesses, whose business it was to fetch water for lustrations from that stream. For Cam-Ain is the fountain of the Sun: and the Camœnæ were named from their attendance upon that Deity. The Hymns in the temples of this God were sung by these women: hence the Camœnæ were made presidents of music.