Chapter 8

The Sun was styled by the Amonians, among other titles, Zan; as I have before shewn: and he was worshipped under this denomination all over Syria and Mesopotamia; especially at Emesa, Edessa, and Heliopolis. One region was named Gauzanitis, from a city Gauzan, the Gosan of the [392]Scriptures. Strabo calls it [393]Χαζηνη, Cha-Zene, and places it near Adiabene. Gauzan, or Go-zan, is literally the house of the Sun. I once thought that the land of Goshen, in Egypt, was of the same purport as Cushan; and have so mentioned it in a former [394]treatise. So far is true: the land of Goshen was the land of Cushan, and possessed by the sons of Chus: but the two terms are not of the same meaning. Goshen, or Goshan, like Gauzan in Mesopotamia, signifies the temple of the Sun: hence it was as a city, rendered by the Greeks Heliopolis. Artapanus, as we learn from Eusebius, expresses it Caisan, Καισαν. Go-Shan, Gau Zan, Caisan, Cazena, all denote a place sacred to the Sun; and are such variations in rendering the same term, as must be expected in an interval of fifteen hundred years, and from different transcribers. This luminary was also called Abor, the parent of light; and his temple Cha-Abor, and Cho-Abor, contracted Chabor and Chobar. Of this name both a city and river were to be found in Gauzanitis; as well as in Susiana, and other parts: for rivers often took their names from some temple, or city, by which they ran. The temple at Dodona was, of old, called Cha-On, or house of the Sun; as we may infer from the country having the name of Chaonia; for Chaonia is the land of Chaon. The priests and inhabitants were called [395]Chaones, from their place of worship: and the former had also the name[396] of Selli, which signifies the priests of the Sun. In Arcadia, near the eruption of the river Erasinus, was a mountain, clothed with beautiful trees, and sacred to Dionusus. This, also, was called [397]Chaon, _the place of the Sun_; and was, undoubtedly, so named from the antient worship; for Dionusus was, of old, esteemed the same as Osiris, the Sun. There was also a place called [398]Chaon in Media and Syria; Chaonitis in Mesopotamia: and in all these places the same worship prevailed. So Caballis, the city of the Solymi, was named from Ca-bal, the place of the god Bal, or Baal. It is mentioned by Strabo. In like manner Caballion, in Gallia Narbonensis, is a compound of Ca-Abelion, a well known Deity, whose name is made up of titles of the Sun. The priests of this place were styled [399]Salies; the region was called Χαουαρα; undoubtedly from Cha-Our (אור), some temple of Ur, erected by the Amonians, who here settled. Canoubis in Egypt was a compound of Ca-Noubis; Cabasa, in the same country, Ca-Basa; called by many Besa, the Beseth of the Scriptures, a Goddess well known in Egypt. She had a temple in Canaan, called [400]Beth Besa. Cuamon, near Esdraelon, is a compound of Cu-Amon, the place or house of Amon: [401]ἑως του Κυαμωνος. There was a temple in Attica called Cuamites; and a personage denominated from it. The history of the place, and the rites, in time grew obsolete; and Pausanias supposes that the name was given from Κυαμος, Cuamos, a bean. [402]Σαφες δε ουδεν εχω λεγειν, ειτε πρωτος Κυαμους εσπειρεν ὁυτος. _I have not authority for the supposition, but it seems probable that this temple was erected to the memory of some person who first sowed beans_. And here it is proper to take notice of a circumstance of which I must continually put the reader in mind, as it is of great consequence towards decyphering the mythology of antient times. The Grecians often mistook the place of worship for the Deity worshipped: so that the names of many Gods are, in reality, the names of temples where they were adored. Artemis was Ar-Temis, the city of Themis, or Thamis; the Thamuz of Sidon and Egypt. This the Greeks expressed Αρτεμις; and made it the name of a Goddess. Kir-On was the city and temple of the Sun, in Cyprus and other places. They changed this to Kironus, which they contracted Cronus; and out of it made a particular God. From Cha-Opis they formed a king Cheops; from Cayster, the same as Ca Aster, they fancied a hero, Caystrius; from Cu-Bela, Cybele; from Cu-Baba, Cybebe. Cerberus, the dog of hell, was denominated from Kir-Abor; as I shall hereafter [403]shew.

I have mentioned Caucon, or Caucone, in Egypt: there was a place of the same name in Greece. It was, originally, sacred to the Sun; and the priests and inhabitants were called Cancones. Instead of Con, which signifies the great Lord, the Greeks substituted a hero [404]Caucon, who was supposed to have first introduced those Orgies practised by the Messenians. It was, properly, a temple of the Sun; and there was another of the same name in Bithynia, and from thence the country was called Cauconia. I shall hereafter treat at large of Cuthite colonies, which went abroad and settled in different parts. One of the first operations when they came on shore was to build temples, and to found cities, in memory of their principal ancestors, who, in process of time, were worshipped as Deities. A colony of this people settled at Colchis, which they called Cutaia[405], from the head of their family, styled both Chus and Cuth. We may infer, that they built a temple which was called Ca-Cuta; and from which the region was also denominated: for it is certain that it has that name at this [406]day. Cocutus, which we render Cocytus, was undoubtedly a temple in Egypt. It gave name to a stream, on which it stood; and which was also called the Charonian branch of the Nile, and the river Acheron. It was a foul canal, near the place of Sepulture, opposite to Memphis, and not far from Cochone. Cocutus was the temple of Cutus, or Cuth; for he was so called by many of his posterity. A temple of the same was to be found in Epirus, upon a river Cocutus. Here was also a river Acheron, and a lake Acherusia: for a colony from Egypt settled here; and the stream was of as foul a nature as that near Memphis. [407]Ῥει δε και Κωκυτος ὑδωρ ατερπεστατον.

Juno is by Varro styled Covella. [408]Dies quinque te kalo, Juno Covella; Juno Covella, dies septem te kalo. Here, as in many instances, the place of worship is taken for the person, to whom the worship is directed. Covella is only a variation for Cou-El, or Co-El, the house or region of the Deity, and signifies heavenly. It is accordingly by Varro interpreted Urania, Ουρανια: whence Juno Covella must be rendered Cœlestis. From the substantive, Cou-El, the Romans formed Coel, heaven; in aftertimes expressed Coelus, and Cœlum. I say, in aftertimes: for they originally called it Co-el, and Co-il, and then contracted it to Cœl. Hence Ausonius in his Grammaticomastix mentions a passage to this purpose.

Unde Rudinus ait Divôm domus altisonum Cœl: or as Ennius, to whom he alludes, has rendered it, according to the present MSS. altisonum [409]Coil. He sometimes subjoins the Latine termination:

Coilum prospexit stellis fulgentibus aptum. Olim de Coilo laivum dedit inclytus signum. Saturnus, quem Coilus genuit. Unus erit, quem tu tollas in Coirila Coili Templa.

Cœlus in aftertimes was made a Deity: hence there are inscriptions dedicated [410]Cœlo Æterno. The antient Deity Celeus, mentioned by [411]Athenagoras, and said to have been worshipped at Athens, was the same as the above.

Many places and regions, held sacred, and called Coel by the Amonians, were by the Greeks rendered κοιλα, cava. Hence we read of Κοιλη Λακεδαιμων, Κοιλε Ηλις, and the like. Syria was by them styled Κοιλη, the hollow: but the true name was Coëla, the heavenly or sacred. It was so denominated from the Cuthites, who settled there, on account of the religion established. Hence it was also named Shem, and Shama; which are terms of like purport, and signify divine, or heavenly. It is a name, which it retains at this day; as we are informed by [412]Abulfeda, and others. Elis Coela was the most sacred part of Greece; especially the regions of Olympia, Cauconia, and Azania. It was denominated Elis from Ηλ, Eel, the Sun: and what the Greeks rendered Κοιλη of old meant [413]heavenly. Hence Homer styleth it peculiarly [414]Ηλιδα διαν, _Elis the sacred_. As Coele Syria was styled Sham, and Sama; so we find places, which have a reference to this term, in Elis. A town of great antiquity was named [415]Samicon, which signifies Cœli Dominus. Here was also a temple of Poseidon Samius, surrounded with a grove of olives; and there were festivals observed, which were called Samia. There was likewise of old a city named Sama, or Samos: which Strabo imagines, might have been so named from its high situation: _for high places were called [416]Samia_. It certainly signifies in some degree high; but the true meaning of Sama was heavenly, similar to Sam, Sham, Shamem, of the eastern nations. Hence Same, Samos, Samothrace, Samacon, were denominated on account of their sanctity. Strabo supposes, that the city Samos in Elis was situated in the Samian plain: it therefore could not well have this name from its high situation. It is moreover inconsistent to suppose regions called κοιλα, or cava, to have been denominated from Sama, high. In short both terms have been mistaken: and Coilus in the original acceptation certainly signified heavenly: whence we read in Hesychius, as also in Suidas, Κοιολης, ὁ Ἱερευς. By which we learn, that by Coioles was meant a sacred or heavenly person; in other words, a priest of Cœlus. In Coioles there is but a small variation from the original term; which was a compound from Coi-El, or Co-El, the Cœlus of the Romans.

Concerning the term Cœl in Ennius, [417]Janus Gulielmus takes notice, that this poet copied the Dorians in using abbreviations, and writing Cœl for Cœlus and Cœlum. But herein this learned person is mistaken. The Dorians were not so much to be blamed for their abbreviating, as the other Greeks were for their unnecessary terminations, and inflexions. The more simple the terms, the more antient and genuine we may for the most part esteem them: and in the language of the Dorians we may perceive more terms relative to the true mythology of the country, and those rendered more similar to the antient mode of expression, than are elsewhere to be found. We must, therefore, in all etymological inquiries, have recourse to the Doric manner of pronunciation, to obtain the truth. They came into Greece, or Hellotia, under the name of Adorians; and from their simplicity of manners, and from the little intercourse maintained with foreigners, they preserved much of their antient tongue. For this there may be another additional reason obtained from Herodotus; who tells us, that they were more immediately descended from the people of the [418]east. The antient hymns, sung in the Prutaneia all over Greece, were [419]Doric: so sacred was their dialect esteemed. Hence they cannot but afford great help in inquiries of this nature. What was by others styled Αθηνη, they expressed Αθανα: Cheops they rendered Chaops: Zeen, Zan: Χαζηνη, Χαζανα: Μην, Μαν: Menes, Manes: Orchenoi, Orchanoi: Neith, Naith: Ιηνισος, Ιανισος: Hephæstus, Hephastus: Caiete, Caiate: Demeter, Damater: all which will be found of great consequence in respect to etymology. And if they did not always admit of the terminations used by their neighbours: they by these means preserved many words in their primitive state: at least they were nearer to the originals. They seem to have retained the very term, of which I have been treating. It was by them styled Χαι, Cai; and signified a house, or cave: for the first houses in the infancy of the world are supposed to have been caves or grottos[420]. They expressed it Cai, Caia, Caias, similar to the cava, cavus, and cavea of the Romans. When these places were of a great depth, or extent, they were looked upon with a kind of religious horror. A cavern of this sort was at Lacedæmon, with a building over it; of which in aftertimes they made use to confine malefactors. It was called Καιαδης, or as the Spartans expressed it, Καιαδας, the house of death. [421]Καιαδας δεσμωτηριον--το παρα Λακεδαιμονιοις. Cai signified a cavern: Adas, which is subjoined, was the Deity, to whom it was sacred, esteemed the God of the infernal regions. He was by the Ionians, &c. expressed Ades, and Hades; and by other nations Ait, and Atis. Hence these caverns were also styled Καιετες, and Καιετοι. The author above quoted gives us the terms variously exhibited: [422]Καιετοι.--Ὁι απο των σεισμων ῥωχμοι Καιετοι λεγονται. Και Καιαδας το δεσμωτηριον εντευθεν, το παρα Λακεδαιμονιοις, σπηλαιον. Hesychius renders it in the plural, and as a neuter: καιατα, ορυγματα. Whether it be compounded Cai-Ait, Cai-Atis, or Cai-Ades, the purport is the same. The den of Cacus was properly a sacred cave, where Chus was worshipped, and the rites of fire were [423]practised. Cacus is the same name as Cuscha in Ethiopia, only reversed. The history of it was obsolete in the days of Virgil; yet some traces of it still remained.

Strabo says that many people called these caves Κωοι. [424]Ενιοι κωους μαλλον τα τοιαυτα κοιλωματα λεγεσθαι φασιν. Hence he very truly explains a passage in Homer. The poet, speaking of Theseus, Dryas, Polyphemus, and other heroes of the Mythic age, mentions their encountering with the mountaineers of Thessaly, whom he styles φηρες ορεσχωοι:

[425]Καρτιστοι δη κεινοι επιχθονιων τραφεν ανδρων, Καρτιστοι μεν εσαν, και καρτιστοις εμαχοντο Φηρσιν ορεσχωοισι----

Ορεσχωος signified a person, who lived in a mountain habitation; whose retreat was a house in a mountain. Co, and Coa, was the name of such house. Strabo says that this term is alluded to by Homer, when he styles Lacedæmon [426]Λακεδαιμονα κητωεσσαν, _for it was by many thought to have been so called on account of their caverns._ From hence we may fairly conclude, that κητωεσσα was a mistake, or at least a variation, for [427]καιεταεσσα, from Cai-Atis; and that Co, [428]Coa, Caia, were of the same purport.

But this term does not relate merely to a cavern; but to temples founded near such places: oftentimes the cave itself was a temple. Caieta, in Italy, near Cuma, called by Diodorus Καιητη, was so denominated on this account. It was a cave in the rock, abounding with variety of subterranes, cut out into various apartments. These were, of old, inhabited by Amonian priests; for they settled in these parts very early. It seems to have been a wonderful work. [429]Ανεωγετ' εντευθεν σπηλαια ὑπερμεγεθη, κατοικιας μεγαλας, και πολυτελεις δεδεγμενα. _In these parts were large openings in the earth, exhibiting caverns of a great extent; which afforded very ample and superb apartments._ Diodorus informs us, that, what was in his time called Caiete, had been sometimes styled [430]Aiete: by which we may see, that it was a compound; and consisted of two or more terms; but these terms were not precisely applicable to the same object. Ai-Ete, or Ai-Ata, was the region of Ait, the Deity to whom it was sacred. Colchis had the same name; whence its king was called Aietes: and Egypt had the same, expressed by the Greeks [431]Αετια, Aetia. Aiete was the district: Caiete was the cave and temple in that district; where the Deity was worshipped.

In Bœotia was a cavern, into which the river Cephisus descended, and was lost. It afterwards emerged from this gulf, and passed freely to the sea. The place of eruption was called An-choa, which signifies Fontis apertura. The later Greeks expressed it Anchoe[432]. Καλειται δ' ὁ τοπος Αγκοη· εστι δε λιμην ὁμωνυμος. The etymology, I flatter myself, is plain, and authenticated by the history of the place.

From Cho, and Choa, was probably derived the word Χοϊκος, used by the apostle. [433]Ὁ πρωτος ανθρωπος εκ γης Χοϊκος· ὁ δευτερος ανθρωπος ὁ Κυριος εξ ουρανου. Ὁιος ὁ Χοϊκος, και τοιαυτοι ὁι Χοϊκοι. Hesychius observes, Χοϊκος, πηλινος, γηινος. From hence we may perceive, that by Cho was originally meant a house or temple in the earth. It was, as I have shewn, often expressed Gau, and Go; and made to signify any house. Some nations used it in a still more extended sense; and by it denoted a town or village, and any habitation at large. It is found in this acceptation among the antient Celtæ, and Germans, as we learn from Cluverius. [434]Apud ipsos Germanos ejusmodi pagorum vernaculum vocabulum fuit Gaw; et variantibus dialectis, găw, gew, gỏw, gow, hinc--Brisgaw, Wormesgaw, Zurichgow, Turgow, Nordgaw, Andegaw, Rhingaw, Hennegow, Westergow, Oostergow. The antient term Πυργος, Purgos, was properly Pur-Go; and signified a light-house, or temple of fire, from the Chaldaic Pur.

PARTICLES.

Together with the words above mentioned are to be found in composition the particles Al and Pi. Al, or El, for it is differently expressed in our characters, is still an Arabian prefix; but not absolutely confined to that country, though more frequently there to be found. The Sun, אור, was called Uchor by the people of Egypt and Cyrene, which the Greeks expressed Αχωρ, Achor. He was worshipped with the same title in Arabia, and called Al Achor. [435]Georgius Monachus, describing the idolatry which prevailed in that country before the introduction of the present religion, mentions the idol Alachar. Many nations have both expletives and demonstratives analogous to the particle above. The pronoun Ille of the Romans is somewhat similar; as are the terms Le and La of the French; as well as Il and El in other languages. It is in composition so like to Ηλ, the name of Ἡλιος, the Sun, that it is not always easy to distinguish one from the other.

The article Pi was in use among the antient Egyptians and Cuthites, as well as other nations in the east. The natives of India were at all times worshippers of the Sun; and used to call themselves by some of his titles. Porus, with whom Alexander engaged upon the Indus, was named from the chief object of his worship, אור, Pi-Or, and P'Or; rendered by the Greeks Πωρος, Porus. Pacorus the Parthian was of the same etymology, being a compound of P'Achorus, the Achor of Egypt: as was also the [436]city Pacoria in Mesopotamia, mentioned by Ptolemy. Even the Grecian πυρ was of Egyptian or Chaldaïc original, and of the same composition (P'Ur) as the words above; for [437]Plato informs us that πυρ, ὑδωρ, κυνες, were esteemed terms of foreign importation. After the race of the Egyptian kings was extinct, and that country came under the dominion of the Grecians, the natives still continued to make use of this prefix; as did other [438]nations which were incorporated with them. They adapted it not only to words in their own language, but to those of other countries of which they treated. Hence there is often to be found in their writings, [439]Πιζευς, Πιμαρτυρ, Πιμαθητης, πισωμα, πιλαος, Pidux, Picurator, Pitribunus; also names of persons occur with this prefix; such as Piterus, Piturio, Pionius the martyr; also Pior, Piammon, Piambo; who are all mentioned by ecclesiastical [440]writers as natives of that country. This article is sometimes expressed Pa; as in the name of Pachomius, an abbot in Egypt, mentioned by [441]Gennadius. A priest named Paapis is to be found in the Excerpta from Antonius [442]Diogenes in Photius. There were particular rites, styled Pamylia Sacra, from [443]Pamyles, an antient Egyptian Deity. We may infer from Hesychius that they were very obscene: Πααμυλης, Αιγυπτιος Θεος Πριαπωδης. Hades, and Pi-Ades, was a common title of the Sun: and the latter, in early times, was current in Greece; where I hope to give ample testimony of the Amonians settling. He was termed Melech Pi-Adon, and Anac Pi-Adon: but the Greeks out of Pi-Adon formed Παιδων: for it is inconceivable how very ignorant they were in respect to their antient theology. Hence we read of παιδων Λητους, παιδων Ζηνος, παιδων Απολλωνος; and legends of παιδων αθανατων; and of παιδων; who were mere foundlings; whose fathers could never be ascertained, though divine honours were paid to the children. This often puzzled the mythologists, who could not account for this spurious race. Plutarch makes it one of his inquiries to sift out, [444]Τις ὁ Παιδων ταφος παρα Χαλκιδευσι; Pausanias mentions, [445]Αμφιλυκου παιδων βωμος: and, in another place, [446]Βωμοι δε Θεον τε ονομαζομενων αγνωστων, και Ἡρωων, και ΠΑΙΔΩΝ του Θησεος, και Φαληρου. From this mistake arose so many boy-deities; among whom were even Jupiter and Dionusus: [447]Αυτον τον Δια, και τον Διονυσον Παιδας, και νεους, ἡ θεολογια καλει. _According to the theology of the Greeks, even Jupiter and Dionusus are styled boys, and young persons._ One of the most remarkable passages to this purpose is to be found in the antiquary above quoted; who takes notice of a certain mysterious rite performed by the natives of Amphissa, in Phocis. The particular Gods, to whom it was performed, were styled Ανακτες παιδες. [448]Αγουσι δε και τελετην ὁι Αμφισσεις των Ανακτων καλουμενων Παιδων. Ὁιτινες δε Θεων εισιν ὁι Ανακτες Παιδες, ου κατα τ' αυτα εστιν ειρημενον. _The people of Amphissa perform a ceremony in honour of persons styled Anactes Paides, or Royal Boys: but who these Anactes Paides were, is matter of great uncertainty_. In short, the author could not tell; nor could the priests afford him any satisfactory information. There are many instances in Pausanias of this nature; where divine honours are paid to the unknown children of fathers equally unknown.

Herodotus tells us, that, when he discoursed with the priests of Thebes about the kings who had reigned in Egypt, they described them to him under three denominations, of Gods, of heroes, and of men. The last succeeded to those above, and were mere mortals. The manner of succession is mentioned in the following words: [449]Πιρωμιν εκ Πιρωμιος γεγονεναι--και ουτε ες θεον, ουτε ες Ἡρωα αναδησαν αυτους (ὁι Αιγυπτιοι). There are many strange and contradictory opinions about this [450]passage; which, if I do not deceive myself, is very plain; and the purport of it this: _After the fabulous accounts, there had been an uninterrupted succession of Piromis after Piromis: and the Egyptians referred none of these to the dynasties of either the Gods or Heroes, who were supposed to have first possessed the country_. From hence I think it is manifest that Pi-romis signifies _a man_. Herodotus, indeed, says, that the meaning of it was καλος καγαθος, _a person of a fair and honourable character_: and so it might be taken by implication; as we say of a native of our own country, that he is a true and staunch [451]Englishman: but the precise meaning is plain from the context; and Piromis certainly meant _a man_. It has this signification in the Coptic: and, in the [452]Prodromus Copticus of Kircher, Πιρωμι, Piromi, is _a man_; and seems to imply a native. Pirem Racot is an Alexandrine; or, more properly, a native of Racotis, called Raschid, and Rosetta. Pirem Romi are [453]Romans.

By means of this prefix we may be led to understand what is meant by Paraia in the account given by Philo from Sanchoniathon: who says, that Cronus had three sons in the region of Paraia: [454]Εγεννηθησαν δε και εν Παραιᾳ Κρονῳ τρεις παιδες. Paraia is a variation of P'Ur-aia; and means literally the land of Ur in Chaldea; the region from whence antient writers began the history of mankind. A crocodile by the Egyptians was among other names called [455]Σουχος: and the name is retained in the Coptic, where it is expressed [456]Pi-Souchi.