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:

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.

Many regions, where the rites of fire were kept up, will be found to have been named Asta, Hestia, Hestiæa, Hephæstia; or to have had cities so ^[235]called. This will appear from the histories of Thessaly, Lycia, Egypt, Lemnos; as well as from other countries.

From Asta and Esta come the terms Æstas, Æstus, Æstuo, Αστυ, Ἑστια, Ἑστιαζειν.

SHEM, SHAMEN, SHEMESH.

Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun, similar to שמש שמיס שום, of the Hebrews. Many places of reputed sanctity, such as Same, Samos, Samothrace, Samorna, were denominated from it. Philo Biblius informs us, that the Syrians, and Canaanites, lifted up their hands to Baal-Samen, the Lord of Heaven; under which title they honoured the Sun: ^[236]Τας χειρας ορεγειν εις ουρανους προς τον Ἡλιον· τουτον γαρ, φησι, θεον ενομιζον μονον ΟΥΡΑΝΟΥ ΚYΡΙΟΝ ΒΑΑΛ-ΣΑΜΗΝ καλουντες. Ephesus was a place of great sanctity: and its original name was ^[237]Samorna; which seems to be a compound of Sam-Oran, Cœlestis Sol, fons Lucis. We read of Samicon in Elis, ^[238]χωριον Σαμικον, with a sacred cavern: and of a town called ^[239]Samia, which lay above it. The word Σεμνος was a contraction of Semanos, from Sema-on; and properly signified divine and celestial. Hence σεμναι θεαι, σεμνη κορα. Antient Syria was particularly devoted to the worship of the Sun, and of the Heavens; and it was by the natives called Shems and Shams: which undoubtedly means the land of Shemesh, from the worship there followed. It retains the name at this ^[240]day. In Canaan was a town and temple, called Beth-Shemesh. What some expressed Shem and Sham, the Lubim seem to have pronounced Zam: hence the capital of Numidia was named Zama, and Zamana, from Shamen, Cœlestis. This we may learn from an inscription in ^[241]Reineccius.

JULIO. PROCULO.
PRÆF. URB. PATRONO.
COL. BYZACENÆ. ET. PA
TRONO. COLON. ÆLIÆ.
^[242]ZAMANÆ. REGIÆ.

Ham being the Apollo of the east, was worshipped as the Sun; and was also called Sham and Shem. This has been the cause of much perplexity, and mistake: for by these means many of his posterity have been referred to a wrong line, and reputed the sons of Shem; the title of one brother not being distinguished from the real name of the other. Hence the Chaldeans have by some been adjudged to the line of ^[243]Shem: and Amalek, together with the people of that name, have been placed to the same account. His genealogy is accordingly represented by Ebn Patric. He makes him the son of Aad, and great grandson of Shem. ^[244]Fuitque Aad filius Arami, filius Shemi, filius Noæ. The author of the Chronicon Paschale speaks of ^[245]Chus, as of the line of Shem: and Theophilus in his treatise to Autolycus does the same by ^[246]Mizraïm. Others go farther, and add Canaan to the ^[247]number. Now these are confessedly the immediate sons of ^[248]Ham: so that we may understand, who was properly alluded to in these passages under the name of Shem.

MACAR.

This was a sacred title given by the Amonians to their Gods; which often occurs in the Orphic hymns, when any Deity is invoked.

Many people assumed to themselves this title; and were styled ^[251]Μακαρες, or Macarians: and various colonies were supposed to have been led by an imaginary personage, Macar, or ^[252]Macareus. In consequence of this, we find that the most antient name of many cities and islands was Macra, Macris, and ^[253]Macaria. The Grecians supposed the term Macar to signify happy; whence Μακαρες θεοι was interpreted ευδαιμονες: but whether this was the original purport of the word may be difficult to determine. It is certain that it was a favourite term; and many places of sanctity were denominated from it. Macar, as a person, was by some esteemed the offspring of ^[254]Lycaon; by others, the son of ^[255]Æolus. Diodorus Siculus calls him ^[256]Macareus, and speaks of him as the son of Jupiter. This term is often found compounded Macar-On: from whence people were denominated Μακαρωνες, and ^[257]Μακρωνες; and places were called Μακρων. This, probably, was the original of the name given to islands which were styled Μακαρων νησοι. They were to be found in the Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes in Bœotia was, in like manner, called ^[258]Μακαρων νησος. It was certainly an Amonian sacred term. The inland city, Oäsis, stood in an Egyptian province, which had the ^[259]same name: so that the meaning must not be sought for in Greece. This term was sometimes expressed as a feminine, Macris, and Macra: and by the Grecians was interpreted longa; as if it related to extent. It was certainly an antient word, and related to their theology; but was grown so obsolete that the original purport could not be retrieved. I think we may be assured that it had no relation to length. Eubœa was, of old, called Macris; and may be looked upon as comparatively long: but Icarus, Rhodes, and Chios, were likewise called so; and they did not project in length more than the islands in their ^[260]neighbourhood. They were, therefore, not denominated from their figure. There was a cavern in the Acropolis of Athens, which was called Macrai, according to Euripides.

The same author shews, manifestly, that it was a proper name; and that the place itself was styled Macrai. This was a contraction for Macar-Ai, or the place of Macar:

All these places were, for a religious reason, so denominated from Macar, a title of the Deity.

MELECH.

Melech, or, as it is sometimes expressed, Malech, and Moloch, betokens a king; as does Malecha a queen. It was a title, of old, given to many Deities in Greece; but, in after times, grew obsolete and misunderstood: whence it was often changed to μειλιχος, and μειλιχιος, which signified the gentle, sweet, and benign Deity. Pausanias tells us that Jupiter was styled Μειλιχιος, both in ^[263]Attica and at ^[264]Argos: and, in another part of his work, he speaks of this Deity under the same title, in company with Artemis at Sicyon. ^[265]Εστι δε Ζευς Μειλιχιος, και Αρτεμις ονομαζομενη Πατρῳα. He mentions that they were both of great antiquity, placed in the temple before the introduction of images: for, the one was represented by a pyramid, and the other by a bare pillar: Πυραμιδι δε ὁ Μειλιχιος, ἡδε κιονι εστιν εικασμενη. He also speaks of some unknown Gods at Myonia in Locris, called Θεοι Μειλιχιοι; and of an altar, with an inscription of the same purport, ^[266]βωμος Θεων Μειλιχιων.

Rivers often had the name of Melech. There was one in Babylonia, generally expressed Nahar Malcha, or the royal stream: these too were often by the Grecians changed to Μειλιχοι. The foregoing writer gives an instance in a ^[267]river of Achaia. Malaga in Spain was properly Malacha, the royal city. I take the name of Amalek to have been Ham ^[268]Melech abbreviated: a title taken by the Amalekites from the head of their family. In like manner I imagine ^[269]Malchom, the God of the Sidonians, to have been a contraction of Malech-Chom, βασιλευς Ἡλιος: a title given to the Sun; but conferred also upon the chief of the Amonian ^[270]family.

ANAC.

Anac was a title of high antiquity, and seems to have been originally appropriated to persons of great strength, and stature. Such people in the plural were styled Anakim; and one family of them were to be found at ^[271]Kirjath-Arba. Some of them were likewise among the Caphtorim, who settled in Palestina. Pausanias represents Asterion, whose tomb is said to have been discovered in Lydia, as a son of Anac, and of an enormous size. ^[272]Ειναι δε Αστεριον μεν Ανακτος· Ανακτα δε Γης παιδα—οστα εφανη το σχημα περιεχοντα ες πιστιν, ὡς εστιν ανθρωπου· επει δια μεγεθος ουκ εστιν ὁπως αν εδοξεν. We may from hence perceive that the history of the Anakim was not totally obliterated among the Grecians. Some of their Deities were styled ανακτε, others ανακτορες, and their temples ανακτορια. Michael Psellus speaking of heresies, mentions, that some people were so debased, as to worship Satanaki: ^[273]Αυτον δε μονον επιγειον Σατανακι ενστερνιζονται. Satanaki seems to be Satan Anac, διαβολος βασιλευς.

Necho, Nacho, Necus, Negus, which in the Egyptian and Ethiopic languages signified a king, probably was an abbreviation of Anaco, and Anachus. It was sometimes expressed Nachi, and Nacchi. The buildings represented at Persepolis are said to be the work of Nacki Rustan; which signifies the lord, or prince Rustan.

ZAR, and SAR.

Sar is a rock, and made use of to signify a promontory. As temples were particularly erected upon such places, these eminences were often denominated Sar-On, from the Deity, to whom the temples were sacred. The term Sar was oftentimes used as a mark of high honour. The Psalmist repeatedly addresses God as his Rock, ^[274]the Rock of his refuge; the Rock of his salvation. It is also used without a metaphor, for a title of respect: but it seems then to have been differently expressed. The sacred writers call that lordly people the Sidonians, as well as those of Tyre, ^[275]Sarim. The name of Sarah was given to the wife of Abraham by way of eminence; and signifies a ^[276]lady, or princess. It is continually to be found in the composition of names, which relate to places, or persons, esteemed sacred by the Amonians. We read of Serapis, Serapion, Serapammon: also of Sarchon, and Sardon; which is a contraction for Sar-Adon. In Tobit mention is made of ^[277]Sarchedonus; the same name as the former, but with the eastern aspirate. The Sarim in Esther are taken notice of as persons of high ^[278]honour: the same dignity seems to have been known among the Philistim, by whom it was rendered ^[279]Sarna, or Sarana: hence came the ^[280]Tyrian word Sarranus for any thing noble and splendid. In the prophet Jeremiah are enumerated the titles of the chief princes, who attended Nebuchadnezzar in his expedition against Judea. Among others he mentions the ^[281]Sarsechim. This is a plural, compounded of Sar, and Sech, rendered also Shec, a prince or governor. Sar-Sechim signifies the chief of the princes and rulers. Rabshekah is nearly of the same purport: it signifies the great prince; as by Rabsares is meant the chief ^[282]Eunuch; by Rabmag, the chief of the Magi. Many places in Syria and Canaan have the term Sar in composition; such as Sarabetha, Sariphæa, Sareptha. Sardis, the capital of Crœsus, was the city of Sar-Ades, the same as Atis, the Deity of the country.

High ^[283]groves, or rather hills with woods of antient oaks, were named Saron; because they were sacred to the Deity so called. Pliny takes notice of the Saronian bay near Corinth, and of the oaks which grew near it. ^[284]Portus Cœnitis, Sinus Saronicus olim querno nemore redimitus; unde nomen. Both the oaks and the place were denominated from the Deity Sar-On, and Chan-Ait, by the Greeks rendered Σαρων, and Κοινειτις, which are titles of nearly the same purport. Saron was undoubtedly an antient God in Greece. ^[285]Lilius Gyraldus styles him Deus Marinus; but he was, properly, the Sun. Diana, the sister of Apollo, is named ^[286]Saronia: and there were Saronia sacra, together with a festival at ^[287]Trœzen; in which place Orus was supposed to have been born. ^[288]Ωρον γενεσθαι σφισιν εν γῃ πρωτον. Orus was the same as Sar-On, the Lord of light. ^[289]Rocks were called Saronides, from having temples and towers sacred to this Deity: just as groves of oaks were, of which I took notice above. This interpretation is given by ^[290]Hesychius; and by the Scholiast, upon the following verse of Callimachus:

As oaks were styled Saronides, so likewise were the antient Druids, by whom the oak was held so sacred. Hence Diodorus Siculus, speaking of the priests of Gaul, styles them ^[292]Φιλοσοφοι, θεολογοι—περιττως τιμωμενοι, ὁυς ΣΑΡΩΝΙΔΑΣ ονομαζουσι. This is one proof, out of many, how far the Amonian religion was extended; and how little we know of Druidical worship, either in respect to its essence or its origin.

UCH.

Uch, Υκ, expressed also Ach, Och, Οχα, was a term of honour among the Babylonians, and the rest of the progeny of Chus; and occurs continually in the names of men and places which have any connection with their history. I have shewn, in a former ^[293]treatise, that the shepherds who ruled in Egypt were of that race, and that they came from Babylonia and Chaldea. Eusebius informs us, that their national title was ^[294]Υκουσος; or, as it was undoubtedly expressed by the people themselves, Υκκουσος, Uc-Cusus. It is a term taken notice of by Apion and Manethon, and they speak of it as a word in the sacred language of the country, which signified a king: ^[295]Υκ καθ' ἱεραν γλωσσαν βασιλεα σημαινει. I wonder that this word has been passed over with so little notice; as it is of great antiquity; and, at the same time, of much importance in respect to etymology. Uc-Cusus signified the royal, or noble, Cusean: and, as it was a word in the sacred language of Egypt, we may from hence learn what that language was; and be assured that it was the primitive language of Chus, the same as the antient Chaldaïc. It was introduced among the Mizraïm by the Auritæ, or Cuthites, together with their rites and religion: hence it obtained the name of the sacred language. Diodorus Siculus affords ^[296]evidence to the same purpose: and it is farther proved by Heliodorus; who says that the sacred characters of Egypt and those of the Cuthites in Ethiopia were the ^[297]same. This term occurs very often among the titles of which the Babylonish names arc composed; such as Ochus and Belochus. Among the Egyptians it is to be found in Acherez and Achencherez; which are the names of two very antient princes. Acherez is a compound of Ach-Ares, Magnus Sol; equivalent to Achorus, another name of the same Deity, assumed in like manner by their kings. The latter was sometimes expressed ^[298]Achor, Achoris. Ochuras, Uchoreus; which are all the same name, diversified in different ages and by different writers. As priests took the titles of the Deities whom they served, Lucan has, very properly, introduced a priest of Egypt under the name of Achoreus:

The name of Osiris seems to have been Uc-Sehor, and Uc-Sehoris. According to Hellanicus, if a person had in Egypt made inquiry about the term Osiris, he would not have been understood: for the true name was ^[300]Usiris. Philo Biblius, from Sanchoniathon, calls the same Deity ^[301]Isiris; and adds, that he was the brother of Cna, or Canaan; and the inventor of three letters. Ισιρις, των τριων γραμματων ἑυρετης, αδελφος Χνα του Φοινικος. I take Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened, and accommodated to the ears of Greece.

The Sun was styled El-Uc, which the Grecians changed to Λυκος, Lucos; as we learn from ^[302]Macrobius. He was also styled El-Uc-Or, which was changed to Λυκωρευς; and El-Uc-Aon, rendered Lycaon^[303], Λυκαων. As this personage was the same as El-Uc, Λυκος, it was fabled of him that he was turned into a wolf. The cause of this absurd notion arose from hence: every sacred animal in Egypt was distinguished by some title of the Deity. But the Greeks never considered whether the term was to be taken in its primary, or in its secondary acceptation; whence they referred the history to an animal, when it related to the God from whom the animal was denominated. Λυκος, Lucos, was, as I have shewn, the name of the Sun: hence, wherever this term occurs in composition, there will be commonly found some reference to that Deity, or to his substitute Apollo. We read of ^[304]Λυκιου Απολλωνος ἱερον: of ^[305]Lycorus, a supposed son of Apollo: of ^[306]Lycomedes, another son: of ^[307]Lycosura, the first city which the Sun beheld. The people of Delphi were, of old, called ^[308]Lycorians: and the summit of Parnassus, ^[309]Lycorea. Near it was a ^[310]town of the same name; and both were sacred to the God of light. From Lucos, in this sense, came lux, luceo, lucidus, and Jupiter Lucetius, of the Latines; and λυχνος, λυχνια, λυχνευω, of the Greeks; also Λυκαβας, and αμφιλυκος, though differently expressed. Hence it was that so many places sacred to Apollo were styled Leuce, Leuca, Λυκια, Leucas, Leucate.

Hence also inscriptions ^[312]DEO LEUCANIÆ: which term seems to denote, Sol-Fons, the fountain of day. The name Lycophron, Λυκοφρων, which some would derive from Λυκος, a wolf, signifies a person of an enlightened mind. Groves were held very sacred: hence lucus, which some would absurdly derive a non lucendo, was so named from the Deity there worshipped: as was Ἁιμος, a word of the same purport among the Greeks.

This people, who received their theology from Egypt and Syria, often suppressed the leading vowel; and thought to atone for it by giving a new termination: though to say the truth, this mode of abbreviation is often to be observed in the original language, from whence these terms are derived. Κυρος, the name of Cyrus, seems to have suffered an abridgment of this nature. It was probably a compound of Uch-Ur, the same as Achor, and Achorus of Egypt, the great luminary, the Sun. In antient times all kings, priests, and people of consequence took to themselves some sacred title. But as Aneith was abbreviated to Neith, Acherez to Cherez; so Achorus was rendered Chorus, Curus. Thus far is manifest, that Curus signified the Sun. ^[313]Ὁ μεν ουν Κυρος απο Κυρου του παλαιου ονομα εσχεν· εκεινῳ δε απο του Ἡλιου γενεσθαι φασι· Κυρον γαρ καλειν Περσας τον Ἡλιον. Ctesias likewise informs us that the name of Cyrus had this signification. ^[314]Και τιθεται το ονομα αυτου απο του Ἡλιου: He was denominated Cyrus from the Sun, which was so called. It was the same as Orus: and according to Strabo it is sometimes so expressed; as we may infer from a river of this name, of which he says, ^[315]Εκαλειτο δε προτερον Κορος. We find it sometimes rendered Κυρις, Curis: but still with a reference to the Sun, the Adonis of the east. Hesychius explains Κυρις, ὁ Αδωνις. In Phocis was ^[316]Κυῤῥα, Currha, where Apollo Κυῤῥαιος was honoured; which names were more commonly expressed Κιῤῥα and Κιῤῥαιος. The people of Cyrene are said by Palæphatus to have been originally Ethiopians or Cuthites. They, as well as the Egyptians, worshipped the Sun under the title of Achur, and Achor: and like them esteemed him the ^[317]Θεος απομυιος. From the God Achur we may infer that their country was at first called Acurana; which is a compound of Achur-Ain, and betokens the great fountain of light. Acurana was abbreviated to Curane and Curene; but was always supposed to relate to the Sun, and Heaven. Hence the Greeks, who out of every obsolete term formed personages, supposed Cyrene to have been the daughter of the supreme Deity. ^[318]Κυρηνη, πολις Λιβυης, απο Κυρηνης της Ὑψεως. The city Cyrene in Libya was denominated from Cyrene, the daughter of the most High. There was a fountain here of great sanctity, which was in like manner denominated from the Sun. It was called ^[319]Κυρη πηγη, which terms are equivalent to Kur-Ain, and Achurain of the Amonians, and signify the fountain of the Sun. Pliny proves, that this was the purport of the terms, when he describes this part of the world. ^[320]Cyrenaïca, eadem Tripolitana regio, illustratur Hammonis oraculo—et Fonte Solis. The like account is to be found in Pomponius Mela^[321]. Ammonis oraculum, fidei inclytæ; et fons, quem Solis ^[322]appellant. As Achor was a term, which related to the Sun; we find it often compounded with Ων, On, another name of that Deity; from whence was formed Acharon. This was the true name of the city in Palestine, called in Scripture, according to our version, ^[323]Ekron. It was denominated from Achor, the God of flies, worshipped also under the name of Baal-zebub with the same attribute. The Caphtorim brought the worship of this God from Egypt; where was a river called Acharon; so denominated from the Deity of the country. This river, and the rites practised in its vicinity, are mentioned in a beautiful fragment from some Sibylline poetry, but when, or by whom composed, is uncertain. The verses are taken notice of by Clemens Alexandrinus, and what is remarkable, are certainly quoted long before the completion of what is portended. However the purport may perhaps be looked upon rather as a menace, than a prophecy.

The Deity was likewise called Achad, and Achon: and many cities and countries were hence ^[325]denominated. Acon in Palestine is said to have been so named in honour of Hercules, the chief Deity in those ^[326]parts.

I have mentioned, that Ham, styled also Cham, was looked up to as the Sun, and worshipped by his posterity. Hence both his images and priests were styled Chamin: and many princes assumed this title, just as they did that of Orus, and Arez. His posterity esteemed themselves of the Solar race, by way of eminence: and the great founder of the Persic Monarchy was styled Achamin, rendered by the Greeks Αχαιμενης, Achæmenes: and all of his family afterwards had the title of Αχαιμενιοι, and Αχαιμενιδαι, from the same pretensions. They all of them universally esteemed themselves the children of the Sun; though they were likewise so called from their worship. Hence Lutatius Placidus in his Scholia upon Statius interprets the word Achæmenidæ by ^[327]Solis Cultores. This may serve to authenticate my etymology, and shew, that the term is derived from Cham, the Sun: but the purport of it was generally more limited, and the title confined to the royal race of the Persians, who were looked upon as the offspring of the Sun. The Cuthites of Ethiopia Africana had the same high opinion of themselves: hence Calasiris in Heliodorus invokes the Sun as his great ancestor. ^[328]Επικεκλησθω μαρτυς ὁ Γεναρχης ἡμων Ἡλιος· and Chariclea in another place makes use of a like invocation: ^[329]Ἡλιε, Γεναρχα προγονων ἡμων. O, Sun, the great source of my ancestry. The Amonians, who settled at Rhodes, styled themselves Ἡλιαδαι, the Solar ^[330]race. Those who settled upon the Padus did the ^[331]same. Hyde mentions a people in Diarbeker, called ^[332]Chamsi; and says, that the meaning of the word is Solares; and the same in purport as Shemsi and Shamsi of the Arabians.

The term Υκ, of which I have been treating, was obsolete, and scarce known in the times when Greece most flourished: yet some traces of it may be found, though strangely perverted from its original meaning. For the writers of this nation, not knowing the purport of the words, which they found in their antient hymns, changed them to something similar in sound; and thus retained them with a degree of religious, but blind reverence. I have shewn, that of El-Uc they formed Λυκος, Lucus, which was acknowledged to be the name of the Sun: of El-Uc-Aon, Lycaon: of El-Uc-Or, Lycorus, and Lycoreus:

So from Uc-Ait, another title of the God, they formed Hecatus, and a feminine, Hecate. Hence Nicander speaks of Apollo by this title:

And Herophile the Sibyl of the same Deity:

The only person who seems knowingly to have retained this word, and to have used it out of composition, is ^[336]Homer. He had been in Egypt; and was an admirer of the theology of that nation. He adhered to antient ^[337]terms with a degree of enthusiasm; and introduced them at all hazards, though he many times did not know their meaning. This word, among others, he has preserved; and he makes use of it adverbially in its proper sense, when he describes any body superlatively great, and excellent. Thus he speaks of Calchas as far superior to every body else in prophetic knowledge, and styles him οχ' αριστος:

So on the Trojan side Helenus is spoken of in the same light:

So ^[340]Φωκηων οχ' αριστον, ^[341]Αιτωλων οχ' αριστος, and ^[342]Τυχιος—Σκυτοτομων οχ' αριστος.

In these and in all other instances of this term occurring in Homer, it is observable, that it is always in the same acceptation, and uniformly precedes the same word, αριστος. It is indeed to be found in the poetry ascribed to ^[343]Orpheus: but as those verses are manifestly imitations of Homer, we must not look upon it as a current term of the times, when that poetry was composed: nor was it ever, I believe, in common use, not even in the age of Homer. It was an Amonian term, joined inseparably with another borrowed from the same people. For αριστος was from Egypt, and Chaldea. Indeed, most of the irregular degrees of comparison are from that quarter; being derived from the Sun, the great Deity of the Pagan world, and from his titles and properties. Both αρειων and αριστος were from αρης, the Arez of the east. From Bel, and Baaltis, came βελτιων, and βελτιστος: αμεινων is an inflection from Amon. From the God Aloeus came λωιος, λωιτερος, and λωιστος: from κερεν changed to κερας, κερατος, were formed κρεσσων, κρεισσων, κρατερος, and κρατιστος.

PHI.

Phi signifies a mouth; also language, and speech. It is used by the Amonians particularly for the voice and oracle of any God; and subjoined to the name of that Deity. The chief oracle in the first ages was that of Ham, who was worshipped as the Sun, and styled El, and Or. Hence these oracles are in consequence called Amphi, Omphi, Alphi, Elphi, Urphi, Orphi. It is made to signify, in the book of ^[344]Genesis, the voice, or command of Pharaoh. From Phi, in this acceptation, came φημι, φημη, φημυς, φασκω, φατις, fama, fari,—ita farier infit. I imagine that the term Pharaoh itself is compounded of Phi-Ourah, Vox Ori, sive Dei. It was no unusual thing among the antients to call the words of their prince the voice of God. Josephus informs us, that it signified a king: ^[345]Ὁ Φαραων παρ' Αιγυπτιοις βασιλεα σημαινει: and Ouro in the Copto-Arabic Onomasticon is said to signify the same: but I should think, that this was only a secondary acceptation of the original term.

Phi is also used for any opening or cavity: whence we find the head of a fountain often denominated from it; at least the place, whence the fountain issued forth, or where it lost itself. And as all streams were sacred, and all cavities in the earth looked upon with a religious horror, the Amonians called them Phi-El, Phi-Ainon, Phi-Anes; rendered by the Greeks Phiale, Phænon, Phanes, Phaneas, Paneas. The chief fountain of the river Jordan lost itself underground, and rose again at some miles distance. It sunk at Phiale, and rose again at ^[346]Paneas. Pliny speaks of a place of this sort at ^[347]Memphis, called Phiala; and, as he imagines, from its figure: but it was undoubtedly a covert aquæduct, by which some branch of the river was carried. The Nile itself is said to be lost underground, near its fountains; and that place also was called Phiala. ^[348]Phialam appellari fontem ejus, mergique in cuniculos ipsum amnem. There was also a fountain of this name at ^[349]Constantinople. Sometimes it occurs without the aspirate, as in Pella, a city of Palestine, named, undoubtedly, from its fountains: for Pliny calls it Pellam aquis ^[350]divitem.

Mines were held sacred; and, like fountains, were denominated from Ænon, and Hanes, those titles of the Sun. In Arabia, near Petra, was a mine, worked by condemned persons, which was named ^[351]Phinon, and Phænon. Epiphanius mentions ^[352]Φανησια μεταλλα, or the mines of Hanes; to which Meletius, a bishop of the Thebaïs, was condemned.

AI.

Ai, and Aia, signifies a district or province; and, as most provinces in Egypt were insular, it is often taken for an island. In other parts it was of much the same purport as αια of the Greeks, and betokened any ^[353]region or country. It was from hence that so many places have been represented by the Greeks as plurals, and are found to terminate in ai; such as Athenai, Thebai, Pherai, Patrai, Amyclai, Therapnai, Clazomenai, Celænai. There are others in eia; as Chæroneia, Coroneia, Eleia. In others it was rendered short; as in Oropia, Ellopia, Ortygia, Olympia, Æthiopia, Scythia, Cænia, Icaria. It is likewise found expressed by a single letter, and still subjoined to the proper name: hence we meet with Ætna, Arbela, Larissa, Roma, Himera, Hemera, Nusa, Nyssa, Patara, Arena, ^[354]Cabasa, and the like. We may from hence prove, and from innumerable other instances, that among the people of the east, as well as among other nations, the word in regimine was often final. Thus the land of Ion was termed Ionia; that of Babylon, Babylonia; from Assur came Assyria; from Ind, India; from Lud, Ludia; in all which the region is specified by the termination. To say Lydia tellus, Assyria tellus, is in reality ^[355]redundant. In the name of Egypt this term preceded, that country being styled Ai-Gupt, Αιγυπτος, the land of the Gupti, called afterwards Cupti, and Copti.

Common Names relating to Places.

As to the common names, which are found combined with additional terms, in order to denote the nature and situation of places; they are, for the most part, similar to those in the antient Chaldaic, and admit of little variation.

Air is a city; often expressed Ar, and Ara. Hence Arachosia, Arachotus, Aracynthus, Arambis, Aramatha (Ar-Ham-aith), Archile, Arzilla, Arthedon: all which were cities, or else regions denominated from them.

Kir, Caer, Kiriath, are words of the like purport. We read in the Scriptures of Kiriath Sepher, Kiriath Arba, Kiriath Jearim. It was in some parts pronounced Kirtha, and Cartha. Melicartus, the Hercules of the Phenicians and Cretans, was, properly, Melech-Carta, the Deity of the place. The city of Tigranes, in Armenia, was called Tigranocerta. One name of Carthage was Καρχηδων, from Car-Chadon, the same as Adon. It was also called Carthada, from Cartha-Ada, the city of the queen or Goddess, who was by the Romans supposed to be Juno, but was, properly, the Amonian Elisa. Caer, among many antient nations, signified a city, or fortress; as we may learn from the places called Carteia, Carnaim, Caronium, Caroura, Carambis. Among the Britons were, of old, places exactly analogous; such as Caerlisle, Caerdiff, Caerphilly, Caernarvon, and Caeruriah in Cornwall.

Kir and Caer are the same term, differently expressed. In Scripture we meet with Kir Haresh, and Kir-Hareseth. Isaiah. c. 16. v. 7. and v. 11. and Kir Moab, c. 15. v. 1. and Kir Heres, of the same purport as Kir Haresh, is mentioned by Jeremiah, c. 48. v. 31. Upon the Euphrates was Cercusium and Carchemish. In Cyprus was Kironia, rendered Κερωνια by ^[356]Ptolemy; whose true name was Kir-On, the city of the Sun; where was a temple to Our-Ain, styled Urania. Kir-On was often rendered Cironis, Coronis; and the Deity Coronus and ^[357]Cronus. By these means the place was substituted for the Deity, and made an object of worship. Of this abuse I shall often speak. Artemis was, properly, a city, Ar-Themis, the same as Thamuz of Egypt. What was called Artemis, and Artemisium, was in some places reversed, and expressed by Kir subjoined: hence Themiscir, and Themiscura in Pontus.

Col, Cal, Calah, Calach, signify properly an eminence, like the Collis of the Romans; but are often used for a fortress so situated. We sometimes meet with a place styled absolute Calah: but the term is generally used in composition, as Cala Nechus, Cala-Anac, Cala-Chan, Cala-On, Cala-Es, Cala-Ait, Cala-Ur, Cala-Ope, Cala-Ham, Cala-Amon, Cala-Adon: whence came the names of people and places styled ^[358]Callinicus, Calachene, ^[359]Colonæ, Cales, Calathe, Calistæ, Calathusa, Calauria, Coloriua, Caliope, Calama, Calamos, ^[360]Calamon, Calymna, Calydnus, Calycadnus; all which were places in Phrygia, Bithynia, Assyria, Libya, denominated from their situation and worship.

Comah is used for a wall; but seems to be sometimes taken for those sacred inclosures wherein they had their Puratheia; and particularly for the sacred mount which stood in those inclosures. From Comah came the Greek χωμα, a round hill or mound of earth; called also Taph and ταφος; and thence often mistaken for a tomb: but it was originally a high altar.

By Gib is meant a hill. Gibeon was the hill of the Sun; said to be famous for its springs. Gibethon is a compound of Gib-Ethon, or Ath-On, titles of the same Deity. Nadab, the son of Jeroboam, was slain by Baasha, at Gibethon, of the ^[361]Philistines.

Har and Hor signify a mountain; ορος of the Greeks.

Tin seems to have signified a sacred place, for sacrifice; a kind of high altar. The Greeks generally expressed it, in composition, Τις· hence we read of Opheltis, Altis, Baaltis, Abantis, Absyrtis. It was in use among the antient Hetrurians and other nations: hence came the terms Aventinus, Palatinus, ^[362]Numantinus, &c. It seems to be the same as Tan in the east, which occurs continually in composition, as in Indos-tan, Mogolis-tan, Pharsis-tan, Chusis-tan.

Tor is a hill or tower. Many places in Greece had it in their composition; such as Torone, Torete, Toreate: also in Hetrurïa, Torchonium. Turzon, in Africa, was a tower of the ^[363]Sun. It was sometimes expressed Tar; hence Tarcunia, Taracena, Tarracon in Spain, Tarne (Tar-ain) which gave name to a fountain in Lydia; Taron (Tar-On) in Mauritania. Towers of old were either Prutaneia, or light-houses, and were styled Tor-Is: whence came the Turris of the Romans. Sometimes these terms were reversed, and the tower was called Astur. Such a one was near some hot streams, at no great distance from Cicero's Villa. It is thus described by Plutarch: Αστυρα—χωριον παραλιον Κικερωνος. The river, too, was called Astura. There was also a place of this name opposite to the island Lesbos, undoubtedly denominated from the like circumstances in its situation; as may be learned from Pausanias, who had seen it. Ὑδωρ δε απο πηγων ανερχομενον μελαν ιδων οιδα εν Αστυροις· ταδε Αστυρα απαντικρυ εστι Λεσβου· λουτρα εστι θερμα εν τῳ Αταρνει καλουμενῳ.

Caph, Cap, and Cephas, signify a rock; and also any promontory or headland. As temples used to be built upon eminences of this sort; we find this word often compounded with the titles of the Deity there worshipped, as Caph-El, Caph-El-On, Caph-Aur, Caph-Arez, Caph-Is, Caph-Is-Ain, Caph-Ait; whence came Cephale, Cephalonia, Caphareus, Capisa, Cephisus, Capissene, Cephene, Caphyatæ, Capatiani. In Iberia was a wonderful edifice upon the river Bœtis, mentioned by Strabo, and called Turris Capionis. It was a Pharos, dedicated, as all such buildings were, to the Sun: hence it was named Cap-Eon, Petra Solis. It seems to have been a marvellous structure. Places of this sort, which had towers upon them, were called Caphtor. Such an one was in Egypt, or in its ^[364]vicinity; whence the Caphtorim had their name. It was probably near ^[365]Pelusium, which they quitted very early for the land of Canaan.

Diu sometimes, but sparingly, occurs for an island; and is generally by the Greeks changed to Dia, Δια. The purport of it may be proved from its being uniformly adapted to the same object. The Scholiast upon Theocritus takes notice that the island Naxos was called Dia: ^[366]Διαν την νυν καλουμενην Ναξον; and he adds, πολλαι δε και ἑτεραι εισι νησοι Διαι καλουμεναι, ἡτε προ της Κρητης—και ἡ περι Μηλον, και ἡ περι Αμοργον, και ἡ της Κεω χεῤῥονησος, και ἡ Πελοποννησου. All these were islands, or peninsula regions.

BETH.

Beth is a house or temple; as in ^[367]Beth-El, Beth-Dagon, Beth-Shemesh, Beth-Oron, or Beth-Or-On, &c. &c. It is sometimes subjoined, as in Phar-beth, and Elisa-beth; the latter of which is the house of ^[368]Elisa, the same as Elusa of Idume, and Eleusa of Egypt. Beth was in different countries expressed Bat, Bad, Abad. Hence we meet at this day with Pharsabad, Astrabad, Amenabad, Moustafabad, Iahenabad in Persia, India, and other parts of the east. Balbec in Syria is supposed to be the same as Balbeth, the temple of Bal, or the Sun. There are, says ^[369]Dr. Pocock, many cities in Syria, that retain their antient names. Of this Balbeck, or rather Balbeit, is an instance; which signifies the house or temple of Baal. Gulielmus Tyrius, so called from being bishop of Tyre, who wrote of the Holy war, alludes to Baalbec, under the name of ^[370]Balbeth. He lived in the eleventh century, and died anno 1127. According to Iablonsky, Bec and Beth are of the same meaning. Atarbec in Egypt is the temple of Atar or Athar; called Atarbechis by ^[371]Herodotus. The same is Athyr-bet, and styled Athribites (Αθρειβιτης) by ^[372]Strabo. The inner recess of a temple is by Phavorinus and Hesychius called Βαιτης, Βετης, Βετις, similar to בית אש among the Chaldeans. It was the crypta or sacred place, where of old the everlasting fire was preserved. Hesychius observes, Βετης, το αποκρυφον μερος του Ἱερου. Bet-Is signifies the place of fire.

It is said of Horapollo by Suidas, that he was a native of Phainubuth in Egypt, belonging to the nome of Panopolis: Ὡραπολλων Φαινυβυθεως κωμης του Πανοπολιτου Νομου. Phainubuth is only Phainabeth varied, and signifies the place sacred to Phanes; which was one of the most antient titles of the Deity in Egypt. So Pharbeth was an abbreviation of Pharabeth, or the house of Pharaoh.

GAU, expressed CAU, CA, and CO.

Gau likewise is a term which signifies a house; as we learn from Plutarch. The great and decisive battle between Alexander and Darius is generally said to have been fought at Arbela. But we are assured by this writer, that it was decided at Gaugamela^[373]. He says, that Gau signified in the language of the country a house: and that the purport of the word Gaugamela was the house of a camel. This name, it seems, was given to the town on account of a tribute exacted for the maintenance of a camel, which had saved the life of some king, when he fled from battle: and the reason why the victory of Alexander was adjudged to Arbela, arose from its being more famous than the other place: for Gaugamela was not of sufficient repute: therefore the honour of this victory was given to Arbela, though it was according to some five hundred, according to others six hundred stadia^[374] from the field of battle. I have not now time, nor is it to my purpose, to enter into a thorough discussion of this point: I will only mention it as my opinion, that Arbela and Gaugamela were the same place. The king alluded to is said by ^[375]Strabo to have been Darius the son of Hystaspes. But is it credible, that so great a prince, who had horses of the famous breed of Nysa, as well as those of Persis and Arabia, the most fleet of their kind, should be so circumstanced in battle, as to be forced to mount a camel, that could scarce move six miles in an hour: and this at a time when the greatest dispatch was necessary? This author gives a different reason for the place being thus denominated. He says, that it was allotted for the maintenance of a camel, which used to bring the king's provisions from Scythia, but was tired and failed upon the road. I know not which of the two circumstances in this short detail is most exceptionable; a king of Persia's provisions being brought to Babylon, or Sushan from Scythia; or a tired camel having such a pension. The truth is this: the Grecians misinterpreted the name, and then forged these legendary stories to support their ^[376]mistake. Had they understood the term, they would have been consistent in their history. Gau, and, as it was at times expressed, Cau, certainly signifies a house, or temple: also a cave, or hollow; near which the temple of the Deity was founded. For the Amonians erected most of their sacred edifices near caverns, and deep openings of the earth. Gaugamela was not the house of a camel, as Plutarch and Strabo would persuade us, notwithstanding the stories alleged in support of the notion: but it was the house and temple of Cam-El, the Deity of the country. Arbela was a place sacred to Bel, called Arbel, אור בל of the Chaldeans. It was the same as Beth Arbel of ^[377]Hosea: and Gaugamela is of the same purport, relating to the same God under different titles. The Grecians were grossly ignorant in respect to foreign events, as Strabo repeatedly confesses: and other writers do not scruple to own it. Lysimachus had been an attendant upon Alexander during the whole series of his conquests in Asia: there had been nothing of moment transacted, in the success of which he had not partaken. Yet even in his days, when he was king of Thrace, the accounts of those great actions had been so misrepresented, that when a history of them was read in his presence, they seemed quite new to him. It is all very fine, says the prince; but where was I when all this happened? There was a series of events exhibited, with which the person most interested was least acquainted. We may then well imagine, that there existed in the time of Plutarch many mistakes, both in respect to the geography of countries very remote, and to the ^[378]language of nations, with whom the Romans were little acquainted. The great battle, of which we have been speaking, was confessedly fought at Gaugamela. Ptolemy Ceraunus, who was present, averred it: as did Aristobulus: and it has been recorded by Plutarch and others. It is also adjudged to Arbela by persons of equal credit: and it must certainly have been really there transacted: for notwithstanding the palliating excuse of Plutarch, it is utterly incredible in respect to so great a victory, that the scene of action should be determined by this place, if it were sixty, or, as some say, seventy miles out of the way. But in reality it was at no such distance. Diodorus Siculus says, that Alexander immediately after the victory attacked Arbela, and took it: and found in it many evidences of its being a place of consequence. ^[379]Θαψας τους τετελευτηκοτας επεβαλε τοις Αρβηλοις, και πολλην μεν ἑυρεν αφθονιαν της τροφης, ουκ ολιγον δε κοσμον, και γαζαν βαρβαρικην, αργυριου δε ταλαντα δισχιλια. The battle was fought so near the city, that Alexander was afraid of some contagion from the dead bodies of the enemy, which lay close by it in great abundance.

I have mentioned, that Gaugamela was the temple of Cham-El, or Cham-Il. This was a title of the Deity brought from Chaldea to Egypt; and from thence to Greece, Hetruria, and other regions. The Greeks, out of different titles, and combinations, formed various Deities; and then invented different degrees of relation, which they supposed to have subsisted between them. According to Acusilaus Cham-Il was the Son of Vulcan, and Cabeira. ^[380]Ακουσιλαος δε ὁ Αργειος εκ Καβειρης και Ἡφαιστου Καμιλον λεγει. He was, by others, rendered Camillus, whose attendants were the Camilli; and he was esteemed the same as Hermes of Egypt. ^[381]Statius Tullianus de vocabulis rerum libro primo ait dixisse Callimachum, Tuscos Camillum appellare Mercurium, &c. Romani quoque pueros et puellas nobiles et investes Camillos et Camillas appellant, Flaminicarum et Flaminum præministros. Servius speaks to the same purpose. ^[382]Mercurius Hetruscâ linguâ Camillus dicitur. The reason of the attendants being also called Camilli was in consequence of a custom among the antients of conferring generally upon the priests the title of the Deity whom they served. The Camilli were commonly young persons of good family, as we learn from Plutarch, and were to be found in the temples of Jupiter, or Zeus: for Zeus and Hermes were originally the same: ^[383]Και τον ὑπηρετουντα τῳ Ἱερῳ του Διος αμφιθαλη παιδα λεγεσθαι Καμιλλον, ᾡς και τον Ἑρμην· ὁυτως ενιοι των Ἑλληνων Καμιλλον απο της διακονιας προσηγορευον. He mentions Ἑρμην—Καμιλλον απο της διακονιας, and supposes that Camillus had the name of Hermes from the similarity of his office, which was waiting upon the Gods. But the Chaldeans and Egyptians, from whom these titles were borrowed, esteemed Hermes as the chief Deity, the same as Zeus, Bel, and Adon. They knew nothing of Mercurius pedissequus, nor Hermes the lacky. They styled their chief God Cam-Il, or Camillus, and his priests had the same title. He did not borrow it from them; but they received it from him. The name is sometimes expressed Camulus: and the Amonians, who travelled westward, brought his rites and worship into the western parts of Europe: hence there are inscriptions to be found inscribed ^[384]Camulo Sancto Fortissimo. He was sometimes taken for Mars: as we may learn from an inscription in Gruter:

^[385] MARTI CAMULO
Ob Salutem Tiberi Claud. Cæs. Cives Remi
posuerunt.

Such is the history of this Deity; whose worship was better known in the more early ages; and whose temple was styled Gau-Camel, by the Greeks rendered Gaugamela. I make no doubt but that Arbela was the same place: for places had as many names as the Deity worshipped had titles. Arbela was probably the city, and Gaugamela the ^[386]temple; both sacred to the same Deity, under different names.

It is remarkable that Syncellus, speaking of Venephres, King of Egypt, says, that he built the pyramids of ^[387]Co-Chone; which are the principal pyramids of that country. Eusebius before him had taken notice of the same history: ^[388]Ουενεφρης, εφ' ὁυ ὁ λιμος κατεσχε την χωραν, ὁς και τας Πυραμιδας περι Κοχωνην ηγειρεν. Venephres was a prince, in whose time happened a famine in the land of Egypt. He was the same, who built the Pyramids about Cochone. Now Co-Chone, analogous to Beth-El, Beth-Shan, Beth-Dagon, signifies the temple of the Deity; the house of the great king, or ruler: for such is the purport of Con, and Conah. Hercules, the chief Deity of Tyre, and who was also highly reverenced in Egypt, was Styled Con. ^[389]Τον Ἡρακλην φησι κατα την Αιγυπτιων διαλεκτον Κωνα λεγεσθαι. From hence we find, that it was a sacred Egyptian title. According to some readings the place is expressed Cocome; which is of the same purport. Co-Chome, the same as Cau-Come, signifies the house of Chom, or the Sun; and seems to betray the purpose for which the chief pyramid was erected: for it was undoubtedly nothing else but a monument to the Deity, whose name it bore. According to ^[390] Herodotus the great pyramid was built by Cheops; whom others called Chaops. But Chaops is a similar compound; being made up of the terms Cha-Ops, and signifies οικος Πυθωνος, domus Opis Serpentis. It was the name of the pyramid, which was erected to the Sun, the Ophite Deity of Egypt, worshipped under the symbol of a serpent. Analogous to Cau-Come in Egypt was a place in Ethiopia, called ^[391]Cuscha: doubtless so named from Chus, the great ancestor from whom the Ethiopians were descended.

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:

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:

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.

This prefix is sometimes expressed with an aspirate, Phi: and as that word signifies a mouth, and in a more extensive signification, speech and language, it sometimes may cause a little uncertainty about the meaning. However, in most places it is sufficiently plain. Phaethon, a much mistaken personage, was an antient title of the Sun, a compound of Phi-Ath-On. Bacchus was called Phi-Anac by the Mysians, rendered by the poets ^[457]Phanac and Phanaces. Hanes was a title of the same Deity, equally reverenced of old, and compounded Ph' Hanes. It signified the fountain of light: and from it was derived Phanes of Egypt: also φαινω, φανεις, φανερος: and from Ph'ain On, Fanum. In short, these particles occur continually in words, which relate to religious rites, and the antient adoration of fire. They are generally joined to Ur, by which that element is denoted. From P'Ur Tor came Prætor and Prætorium, among the Romans: from P'Ur-Aith, Purathi and Puratheia among the Asiatics. From P'Ur-tan, πρυτανεις, and πρυτανεια among the Greeks of Hellas: in which Prutaneia there were of old sacred hearths, and a perpetual fire. The antient name of Latian Jupiter was P'ur, by length of time changed to Puer. He was the Deity of fire; and his ministers were styled Pueri: and because many of them were handsome youths selected for that office, Puer came at length to signify any young person. Some of the Romans would explain this title away, as if it referred to Jupiter's childhood: but the history of the place will shew that it had no such relation. It was a proper name, and retained particularly among the people of Præneste. They had undoubtedly been addicted to the rites of fire; for their city was said to have been built by Cæculus, the son of Vulcan, who was found in the midst of fire: