from whence was formed Adorus, Adon, and Adonis. It is sometimes found
compounded with itself; and was thus made use of for a supreme title, with
which both Deities and kings were honoured. We read of Hadad, king of
[86]Edom: and there was another of the same name at Damascus, whose son and
successor was styled [87]Benhadad. According to Nicolaus Damascenus, the
kings of Syria, for nine generations, had the name of [88]Adad. There-was a
prince Hadadezer, son of Rehob, king of [89]Zobah: and Hadoram, son of the
king of [90]Hamath. The God Rimmon was styled Adad: and mention is made by
the Prophet of the mourning of Adad Rimmon in the valley of [91]Megiddo.
The feminine of it was Ada; of which title mention is made by Plutarch in
speaking of a [92]queen of Caria. It was a sacred title, and appropriated
by the Babylonians to their chief [93]Goddess. Among all the eastern
nations Ad was a peculiar title, and was originally conferred upon the Sun:
and, if we may credit Macrobius, it signified _One_, and was so interpreted
by the Assyrians: [94]Deo, quem summum maximumque venerantur, Adad nomen
dederunt. Ejus nominis interpretatio significat unus. Hunc ergo ut
potissimum adorant Deum.--Simulacrum Adad insigne cernitur radiis
inclinatis. I suspect that Macrobius, in his representation, has mistaken
the cardinal number for the ordinal; and that what he renders _one_ should
be _first_, or _chief_. We find that it was a sacred title; and, when
single, it was conferred upon a Babylonish Deity: but, when repeated, it
must denote greater excellence: for the Amonians generally formed their
superlative by doubling the positive: thus Rab was great; Rabrab signified
very great. It is, indeed, plain from the account, that it must have been a
superlative; for he says it was designed to represent what was esteemed
summum maximumque, the most eminent and great. I should, therefore, think
that Adad, in its primitive sense, signified πρωτος, and πρωτευων: and, in
a secondary meaning, it denoted a chief, or prince. We may by these means
rectify a mistake in Philo, who makes Sanchoniathon say, that Adodus of
Phenicia was king of the country. He renders the name, Adodus: but we know,
for certain, that it was expressed Adad, or Adadus, in Edom, Syria, and
Canaan. He, moreover, makes him βασιλευς Θεων, King of the Gods: but, it is
plain, that the word Adad is a compound: and, as the two terms of which it
is made up are precisely the same, there should be a reciprocal resemblance
in the translation. If Ad be a chief, or king; Adad should be superlatively
so, and signify a king of kings. I should therefore suspect, that, in the
original of Sanchoniathon, not βασιλευς Θεων, but βασιλευς βασιλεων was the
true reading. In short, Ad, and Ada, signified _first_, πρωτος; and, in a
more lax sense, a prince or ruler: Adad, therefore, which is a reiteration
of this title, means πρωτος των πρωτων, or πρωτευοντων; and answers to the
most High, or most Eminent.
Ham was often styled Ad-Ham, or Adam contracted; which has been the cause
of much mistake. There were many places [95]named Adam, Adama, Adamah,
Adamas, Adamana; which had no reference to the protoplast, but were, by the
Amonians, denominated from the head of their family.
EES and IS.
Ees, rendered As and Is, like אש of the Hebrews, related to light and fire;
and was one of the titles of the Sun. It is sometimes compounded Ad-Ees,
and Ad-Is; whence came the Hades of the Greeks, and Atis and Attis of the
Asiatics; which were names of the same Deity, the Sun. Many places were
hence denominated: particularly a city in Africa, mentioned by
[96]Polybius. There was a river [97]Adesa, which passed by the city Choma
in Asia minor. It was, moreover, the name of one of the chief and most
antient cities in Syria, said to have been built by Nimrod. It was,
undoubtedly, the work of some of his brotherhood, the sons of Chus, who
introduced there the rites of fire, and the worship of the Sun; whence it
was styled Adesa, rendered by the Greeks Edessa. One of the names of fire,
among those in the East, who worship it, is [98]Atesh at this day. The term
_As_, like Adad, before mentioned, is sometimes compounded with itself, and
rendered Asas, and Azaz; by the Greeks expressed Αζαζος and [99]Αζιζος. In
the very place spoken of above, the Deity was worshipped under the name of
Azizus. The Emperor Julian acquaints us, in his hymn to the [100]Sun, that
the people of Edessa possessed a region, which, from time immemorial, had
been sacred to that luminary: that there were two subordinate Deities,
Monimus and Azizus, who were esteemed coadjutors, and assessors to the
chief God. He supposes them to have been the same as Mars and Mercury: but
herein this zealous emperor failed; and did not understand the theology
which he was recommending. Monimus and Azizus were both names of the same
God, the Deity of Edessa, and [101]Syria. The former is, undoubtedly, a
translation of Adad, which signifies μονας, or [102]unitas: though, as I
have before shewn, more properly primus. Azizus is a reduplication of a
like term, being compounded with itself; and was of the same purport as
Ades, or Ad Ees, from whence the place was named. It was a title not
unknown in Greece: for Ceres was, of old, called Azazia; by the Ionians,
Azesia. Hesychius observes, Αζησια, ἡ Δημητηρ. Proserpine, also, had this
name. In the same author we learn that αζα, aza, signified ασβολος, or
sun-burnt: which shews plainly to what the primitive word [103]related.
This word is often found combined with Or; as in Asorus, and Esorus, under
which titles the Deity was worshipped in [104]Syria, [105]Sicily, and
Carthage: of the last city he was supposed to have been the founder. It is
often compounded with El and Il; and many places were from thence
denominated Alesia, Elysa, Eleusa, Halesus, Elysus, Eleusis, by apocope
Las, Lasa, Læsa, Lasaia; also, Lissa, Lissus, Lissia. Sometimes we meet
with these terms reversed; and, instead of El Ees, they are rendered Ees
El: hence we have places named Azilis, Azila, Asyla, contracted Zelis,
Zela, Zeleia, Zelitis; also Sele, Sela, Sala, Salis, Sillas, Silis, Soli.
All these places were founded or denominated by people of the Amonian
worship: and we may always, upon inquiry, perceive something very peculiar
in their history and situation. They were particularly devoted to the
worship of the Sun; and they were generally situated near hot springs, or
else upon foul and fetid lakes, and pools of bitumen. It is, also, not
uncommon to find near them mines of salt and nitre; and caverns sending
forth pestilential exhalations. The Elysian plain, near the Catacombs in
Egypt, stood upon the foul Charonian canal; which was so noisome, that
every fetid ditch and cavern was from it called Charonian. Asia Proper
comprehended little more than Phrygia, and a part of Lydia; and was bounded
by the river Halys. It was of a most inflammable soil; and there were many
fiery eruptions about Caroura, and in Hyrcania, which latter was styled by
the Greeks κεκαυμενη. Hence, doubtless, the region had the name of
[106]Asia, or the land of fire. One of its most antient cities, and most
reverenced, was Hierapolis, famous for its hot [107]fountains. Here was
also a sacred cavern, styled by [108]Strabo Plutonium, and Charonium; which
sent up pestilential effluvia. Photius, in the life of Isidorus, acquaints
us, that it was the temple of Apollo at Hierapolis, within whose precincts
these deadly vapours arose. [109]Εν Ἱεραπολει της Φρυγιας Ἱερον ην
Απολλωνος, ὑπο δε τον ναον καταβασιον ὑπεκειτο, θανασιμους αναπνοας
παρεχομενον. He speaks of this cavity as being immediately under the
edifice. Four caverns of this sort, and styled Charonian, are mentioned by
[110]Strabo in this part of the world. Pliny, speaking of some Charonian
hollows in Italy, says, that the exhalations were insupportable.
[111]Spiracula vocant, alii _Charoneas_ scrobes, mortiferum spiritum
exhalantes. It may appear wonderful; but the Amonians were determined in
the situation both of their cities and temples by these strange phænomena.
They esteemed no places so sacred as those where there were fiery
eruptions, uncommon steams, and sulphureous exhalations. In Armenia, near
[112]Comana, and Camisena, was the temple of [113]Anait, or fountain of the
Sun. It was a Persic and Babylonish Deity, as well as an Armenian, which
was honoured with Puratheia, where the rites of fire were particularly kept
up. The city itself was named Zela; and close behind it was a large nitrous
lake. In short, from the Amonian terms, Al-As, came the Grecian ἁλος, ἁλας,
ἁλς; as, from the same terms reversed (As-El), were formed the Latine Sal,
Sol, and Salum. Wherever the Amonians found places with these natural or
præternatural properties, they held them sacred, and founded their temples
near them. [114]Selenousia, in Ionia, was upon a salt lake, sacred to
Artemis. In Epirus was a city called Alesa, Elissa, and Lesa: and hard by
were the Alesian plains; similar to the Elysian in Egypt: in these was
produced a great quantity of fossil [115]salt. There was an Alesia in
Arcadia, and a mountain Alesium with a temple upon it. Here an antient
personage, Æputus, was said to have been suffocated with salt water: in
which history there is an allusion to the etymology of the name. It is true
that Pausanias supposes it to have been called Alesia, from Rhea having
wandered thither; [116]δια την αλην, ὡς φασι, καλουμενον την Ῥεας: but it
was not αλη, but ἁλας, and ἁλος, sal; and the Deity, to whom that body was
sacred, from whence the place was named. And this is certain from another
tradition, which there prevailed: for it is said that in antient times
there was an eruption of sea water in the temple: [117]Θαλασσης δε
αναφαινεσθαι κυμα εν τῳ Ἱερῳ τουτῳ λογος εστιν αρχαιος. Nor was this
appellation confined to one particular sort of fountain, or water: but all
waters, that had any uncommon property, were in like manner sacred to
Elees, or Eesel. It was an antient title of Mithras and Osiris in the east,
the same as [118]Sol, the Sun. From hence the priests of the Sun were
called Soli and Solimi in Cilicia, Selli in Epirus, Salii at Rome, all
originally priests of fire. As such they are described by Virgil:
Tum Salii ad cantus incensa altaria circum.
In like manner the Silaceni of the Babylonians were worshippers of the same
Deity, and given to the rites of fire, which accompanied the worship of the
Sun.
The chief city of Silacena was Sile or Sele, where were eruptions of fire.
Sele is the place or city of the Sun. Whenever therefore Sal, or Sel, or
the same reversed, occur in the composition of any place's name, we may be
pretty certain that the place is remarkable either for its rites or
situation, and attended with some of the circumstances
[119]above-mentioned. Many instances may be produced of those denominated
from the quality of their waters. In the river [120]Silarus of Italy every
thing became petrified. The river [121]Silias in India would suffer nothing
to swim. The waters of the [122]Salassi in the Alps were of great use in
refining gold. The fountain at [123]Selinus in Sicily was of a bitter
saline taste. Of the salt lake near [124]Selinousia in Ionia I have spoken.
The fountain Siloë at Jerusalem was in some degree [125]salt. Ovid mentions
Sulmo, where he was born, as noted for its [126]cool waters: for cold
streams were equally sacred to the Sun as those, which were of a contrary
nature. The fine waters at Ænon, where John baptized, were called
[127]Salim. The river Ales near Colophon ran through the grove of Apollo,
and was esteemed the coldest stream in Ionia. [128]Αλης ποταμος ψυχροτατος
των εν Ιωνιᾳ. In the country of the Alazonians was a bitter fountain, which
ran into the [129]Hypanis. These terms were sometimes combined with the
name of Ham; and expressed Hameles, and Hamelas; contracted to Meles and
Melas. A river of this name watered the region of Pamphylia, and was noted
for a most cold and pure [130]water. The Meles near Smyrna was equally
admired. [131]Σμυρναιος δε ποταμος Μελης· ὑδωρ εστι καλλιστον, και σπηλαιον
επι ταις πηγαις. The Melas in Cappadocia was of a contrary quality. It ran
through a hot, inflammable country, and formed many fiery pools. [132]Και
ταυτα δ' εστι τα ἑλη πανταχου πυριληπτα. In Pontus was Amasus, Amasia,
Amasene, where the region abounded with hot waters: [133]Ὑπερκειται δε της
των Αμασεων τα τε θερμα ὑδατα των Φαζημονειτων, ὑγιεινα σφοδρα.
It is wonderful, how far the Amonian religion and customs were carried in
the first ages. The antient Germans, and Scandinavians, were led by the
same principles; and founded their temples in situations of the same
nature, as those were, which have been above described. Above all others
they chose those places, where were any nitrous, or saline waters.
[134]Maxime autem lucos (or lacus) sale gignendo fæcundos Cœlo propinquare,
precesque mortalium nusquam propius audiri firmiter erant persuasi; prout
exemplo Hermundurorum docet testis omni exceptione major [135]Tacitus.
SAN, SON, ZAN, ZAAN.
The most common name for the Sun was San, and Son; expressed also Zan, Zon,
and Zaan. Zeus of Crete, who was supposed to have been buried in that
Island, is said to have had the following inscription on his tomb:
[136]Ὡδε μεγας κειται Ζαν, ὁν Δια κικλησκουσι.
The Ionians expressed it Ζην, and Ζηνα. Hesychius tells us, that the Sun
was called Σαως by the Babylonians. It is to be observed that the Grecians
in foreign words continually omitted the Nu final, and substituted a Sigma.
The true Babylonish name for the Sun was undoubtedly Σαων, oftentimes
expressed Σωαν, Soan. It was the same as Zauan of the Sidonians; under
which name they worshipped Adonis, or the Sun. Hesychius says, Ζαυανας,
θεος τις εν Σιδωνι. Who the Deity was, I think may be plainly seen. It is
mentioned by the same writer, that the Indian Hercules, by which is always
meant the chief Deity, was styled Dorsanes: Δορσανης ὁ Ἡρακλης παρ' Ινδοις.
The name Dorsanes is an abridgment of Ador-San, or Ador-Sanes, that is
Ador-Sol, _the lord of light_. It was a title conferred upon Ham; and also
upon others of his family; whom I have before mentioned to have been
collectively called the Baalim. Analogous to this they were likewise called
the Zaanim, and Zaananim: and a temple was erected to them by the antient
Canaanites, which was from them named [137]Beth-Zaananim. There was also a
place called Sanim in the same country, rendered Sonam[138], Σωναμ, by
Eusebius; which was undoubtedly named in honour of the same persons: for
their posterity looked up to them, as the Heliadæ, or descendants of the
Sun, and denominated them from that luminary. According to Hesychius it was
a title, of old not unknown in Greece; where princes and rulers were styled
Zanides, Ζανιδες, Ἡγεμονες. In [139]Diodorus Siculus mention is made of an
antient king of Armenia, called Barsanes; which signifies the offspring of
the Sun. We find temples erected to the Deity of the same purport; and
styled in the singular Beth-San: by which is meant the temple of the Sun.
Two places occur in Scripture of this name: the one in the tribe of
Manasseh: the other in the land of the Philistines. The latter seems to
have been a city; and also a temple, where the body of Saul was exposed
after his defeat upon mount Gilboa. For it is said, that the Philistines
[140]_cut off his head, and stripped off his armour--and they put his
armour in the house of Ashtoreth, and they fastened his body to the wall of
Bethsan_. They seem to have sometimes used this term with a reduplication:
for we read of a city in Canaan called [141]Sansanah; by which is signified
a place sacred to the most illustrious Orb of day. Some antient statues
near mount Cronius in Elis were by the natives called Zanes, as we are told
by Pausanias: [142]Καλουνται δε ὑπο των επιχωριων Ζανες. They were supposed
to have been the statues of Zeus: but Zan was more properly the Sun; and
they were the statues of persons, who were denominated from him. One of
these persons, styled Zanes, and Zanim, was Chus: whose posterity sent out
large colonies to various parts of the earth. Some of them settled upon the
coast of Ausonia, called in later times Italy; where they worshipped their
great ancestor under the name of San-Chus. Silius Italicus speaking of the
march of some Sabine troops, says,
[143]Pars Sancum voce canebant
Auctorem gentis.
Lactantius takes notice of this Deity. [144]Ægyptii Isidem, Mauri Jubam,
Macedones Cabirum--Sabini _Sancum_ colunt. He was not unknown at Rome,
where they styled him Zeus Pistius, as we learn from Dionysius of
Halicarnassus: [145]Εν Ἱερῳ Διος Πιστιου, ὁν Ῥωμαιοι Σαγκον καλουσι. There
are in Gruter inscriptions, wherein he has the title of Semon prefixed, and
is also styled Sanctus.
[146]SANCTO. SANCO.
SEMONI. DEO. FIDIO.
SACRUM.
Semon (Sem-On) signifies Cœlestis Sol.
Some of the antients thought that the soul of man was a divine emanation; a
portion of light from the Sun. Hence, probably, it was called Zoan from
that luminary; for so we find it named in Macrobius. [147]Veteres nullum
animal sacrum in finibus suis esse patiebantur; sed abigebant ad fines
Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos Græci
ΖΩΑΝΑΣ vocant Diis debitas æstimabant.
DI, DIO, DIS, DUS.
Another common name for the Deity was Dis, Dus, and the like; analogous to
Deus, and Theos of other nations. The Sun was called Arez in the east, and
compounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is
mentioned by Tertullian[148]. Unicuique etiam provinciæ et civitati suus
Deus est, ut Syriæ Astarte, Arabiæ Dysares. Hesychius supposes the Deity to
have been the same as Dionusus. Δουσαρην τον Διονυσον Ναβαταιοι (καλουσιν),
ὡς Ισιδωρος. There was a high mountain, or promontory, in [149]Arabia,
denominated from this Deity: analogous to which there was one in Thrace,
which had its name [150]from Dusorus, or the God of light, Orus. I took
notice, that Hercules, or the chief Deity among the Indians, was called
Dorsanes: he had also the name of Sandis, and Sandes; which signifies Sol
Deus. [151]Βηλον μεν τον Δια τυχον, Σανδην τε τον Ἡρακλεα, και Αναϊτιδα την
Αφροδιτην, και αλλως αλλους εκαλουν. Agathias of the people in the east.
Probably the Deity Bendis, whose rites were so celebrated in Phrygia and
Thrace, was a compound of Ben-Dis, the offspring of God. The natives of
this country represented Bendis as a female; and supposed her to be the
same as [152]Selene, or the moon. The same Deity was often masculine and
feminine: what was Dea Luna in one country, was Deus Lunus in another.
KUR, ΚYΡΟΣ, CURA.
The Sun was likewise named Kur, Cur, Κυρος. [153]Κυρον γαρ καλειν Περσας
τον Ἡλιον. Many places were sacred to this Deity, and called Cura, Curia,
Curopolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in
Persis, Media, Iberia, were denominated in the same manner. The term is
sometimes expressed Corus: hence Corusia in Scythia. Of this term I shall
say more hereafter.
COHEN, or CAHEN.
Cohen, which seems, among the Egyptians and other Amonians, to have been
pronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In
early times the office of a Prince and of a Priest were comprehended under
one character.
[154]Rex Anius, Rex idem hominum, Phœbique Sacerdos.
This continued a great while in some parts of the [155]world; especially in
Asia Minor, where, even in the time of the Romans, the chief priest was the
prince of the [156]province. The term was sometimes used with a greater
latitude; and denoted any thing noble and divine. Hence we find it prefixed
to the names both of Deities and men; and of places denominated from them.
It is often compounded with Athoth, as Canethoth; and we meet with
Can-Osiris, Can-ophis, Can-ebron, and the like. It was sometimes expressed
Kun, and among the Athenians was the title of the antient priests of
Apollo; whose posterity were styled Κυννιδαι, Cunnidæ, according to
Hesychius. Κυννιδαι, γενος εν Αθηνῃσιν, εξ ὁυ Ἱερευς του Κυννιου Απολλωνος.
We find from hence, that Apollo was styled Κυννιος, Cunnius. Κυννιος,
Απολλωνος επιθετον. Hence came κυνειν, προσκυνειν, προσκυνησις, well known
terms of adoration. It was also expressed Con, as we may infer from the
title of the Egyptian Hercules.[157] Τον Ἡρακλην φησι κατα την Αιγυπτιων
διαλεκτον ΚΩΝΑ λεγεσθαι. It seems also to have been a title of the true
God, who by [158]Moses is styled Konah, קנה.
We find this term oftentimes subjoined. The Chaldeans, who were
particularly possessed of the land of Ur, and were worshippers of fire, had
the name of Urchani. Strabo limits this title to one branch of the
Chaldeans, who were literati, and observers of the heavens; and even of
these to one sect only. Εστι δε και των Χαλδαιων των Αστρονομικων γενη
πλειω· και γαρ [159]Ορχηνοι τινες προσαγορευονται. But [160]Ptolemy speaks
of them more truly as a nation; as does Pliny likewise. He mentions their
stopping the course of the Euphrates, and diverting the stream into the
channel of the Tigris. [161]Euphratem præclusere Orcheni, &c. nec nisi
Pasitigri defertur in mare. There seem to have been particular colleges
appropriated to the astronomers and priests in Chaldea, which were called
Conah; as we may infer from [162]Ezra. He applies it to societies of his
own priests and people; but it was a term borrowed from Chaldea.
The title of Urchan among the Gentile nations was appropriated to the God
of fire, and his [163]priests; but was assumed by other persons. Some of
the priests and princes among the Jews, after the return from captivity,
took the name of Hyrcanus. Orchan, and Orchanes among the Persic and Tartar
nations is very common at this [164]day; among whom the word Chan is ever
current for a prince or king. Hence we read of Mangu Chan, Cublai Chan,
Cingis Chan. Among some of these nations it is expressed Kon, Kong, and
King. Monsieur de Lisle, speaking of the Chinese, says, [165]Les noms de
King Che, ou Kong-Sse, signifient Cour de Prince en Chine. Can, ou Chan en
langue Tartare signifie Roi, ou Empereur.
PETAH.
Of this Amonian term of honour I have taken notice in a treatise before. I
have shewn, that it was to be found in many Egyptian [166]names, such as
Petiphra, Petiphera, Petisonius, Petosiris, Petarbemis, Petubastus the
Tanite, and Petesuccus, builder of the Labyrinth. Petes, called Peteos in
Homer, the father of Mnestheus, the Athenian, is of the same original:
[167]Τον γαρ Πετην, τον πατερα Μενεσθεως, του στρατευσαντος εις Τροιαν.
φανερως Αιγυπτιον ὑπαρξαντα κτλ. All the great officers of the Babylonians
and Persians took their names from some sacred title of the Sun. Herodotus
mentions [168]Petazithes Magus, and [169]Patiramphes: the latter was
charioteer to Xerxes in his expedition to Greece: but he was denominated
from another office; for he was brother to Smerdis, and a Magus; which was
a priest of the Sun. The term is sometimes subjoined, as in Atropatia, a
province in [170]Media; which was so named, as we learn from Strabo,
[171]απο του Ατροπατου ἡγεμονος. In the accounts of the Amazons likewise
this word occurs. They are said to have been called Aorpata, or, according
to the common reading in Herodotus, Oiorpata; which writer places them upon
the Cimmerian Bosporus. [172]Τας δε Αμαζονας καλεουσι Σκυθαι Οιορπατα·
δυναται δε το ουνομα τουτο κατ' Ἑλλαδα γλωσσαν ανδροκτονοι Οιορ γαρ
καλεουσι τον ανδρα, το δε πατα κτεινειν. This etymology is founded upon a
notion that the Amazons were a community of women, who killed every man,
with whom they had any commerce, and yet subsisted as a people for ages. I
shall hereafter speak of the nations under this title; for there were more
than one: but all of one family; all colonies from Egypt. The title above
was given them from their worship: for Oiorpata, or, as some MSS. have it,
Aor-pata, is the same as [173]Petah Or, the priest of Orus; or, in a more
lax sense, the votaries of that God. They were Ανδροκτονοι; for they
sacrificed all strangers, whom fortune brought upon their coast: so that
the whole Euxine sea, upon which they lived, was rendered infamous from
their cruelty: but they did not take their name from this circumstance.
One of the Egyptian Deities was named Neith, and Neit; and analogous to the
above her priests were styled [174]Pataneit. They were also named Sonchin,
which signifies a priest of the Sun: for Son, San, Zan, are of the same
signification; and Son-Chin is Ζανος ἱερευς. Proclus says, that it was the
title of the priests; and particularly of him, who presided in the college
of Neith at Saïs.
BEL and BAAL.