use of by the Amonians in other countries; particularly in Syria and
Canaan. It signified Κυριος, or Lord, and is often compounded with other
terms; as in Bel-Adon, Belorus, Bal-hamon, Belochus, Bel-on; (from which
last came Bellona of the Romans) and also Baal-shamaim, the great Lord of
the Heavens. This was a title given by the Syrians to the Sun: [175]Τον
Ἡλιον Βεελσαμην καλουσιν, ὁ εστι παρα Φοινιξι Κυριος Ουρανου, Ζευς δε παρ'
Ἑλλησι. We may, from hence, decypher the name of the Sun, as mentioned
before by Damascius, who styles that Deity Bolathes: [176]Φοινικες και
Συροι τον Κρονον Ηλ, και Βηλ, και Βολαθην επονομαζουσι. What he terms
Bolathes is a compound of Bal-Ath, or Bal-Athis; the same as Atis, and
Atish of Lydia, Persis, and other countries. Philo Biblius interprets it
Zeus: Damascius supposed it to mean Cronus; as did likewise Theophilus:
[177]Ενιοι μεν σεβονται τον Κρονον, και τουτον αυτον ονομαζουσι Βηλ, και
Βαλ, μαλιστα ὁι οικουντες τα ανατολικα κλιματα. This diversity amounts to
little: for I shall hereafter shew, that all the Grecian names of Deities,
however appropriated, were originally titles of one God, and related to the
Sun.
KEREN.
Keren signifies, in its original sense, _a horn_: but was always esteemed
an emblem of power; and made use of as a title of sovereignty and
puissance. Hence, it is common with the sacred writers to say [178]_My horn
shalt thou exalt--[179]his horn shall be exalted with honour--[180]the horn
of Moab is cut off:_ and the Evangelist[181] speaks of Christ as _a horn of
salvation_ to the world. The Greeks often changed the nu final into sigma:
hence, from keren they formed κερας, κερατος: and from thence they deduced
the words κρατος, κρατερος: also κοιρανος, κρεων, and καρηνον; all relating
to strength and eminence. Gerenius, Γερηνιος, applied to Nestor, is an
Amonian term, and signifies a princely and venerable person. The Egyptian
Crane, for its great services, was held in high honour, being sacred to the
God of light, Abis (אב אש) or, as the Greeks expressed it, Ibis; from
whence the name was given. It was also called Keren and Kerenus: by the
Greeks Γερανος, the noble bird, being most honoured of any. It was a title
of the Sun himself: for Apollo was named Craneüs, and [182]Carneüs; which
was no other than Cereneüs, the supreme Deity, the Lord of light: and his
festival styled Carnea, Καρνεια, was an abbreviation of Κερενεια, Cerenea.
The priest of Cybele in Phrygia was styled Carnas; which was a title of the
Deity, whom he served; and of the same purport as Carneus above.
OPH.
Oph signifies a serpent, and was pronounced at times and expressed, Ope,
[183]Oupis, Opis, Ops; and, by Cicero, [184]Upis. It was an emblem of the
Sun; and also of time and eternity. It was worshipped as a Deity, and
esteemed the same as Osiris; by others the same as Vulcan. Vulcanus
Ægyptiis Opas dictus est, eodem Cicerone [185]teste. A serpent was also, in
the Egyptian language, styled Ob, or Aub: though it may possibly be only a
variation of the term above. We are told by Orus Apollo, that the basilisk,
or royal serpent, was named Oubaios: [186]Ουβαιος, ὁ εστιν Ἑλληνιστι
Βασιλισκος. It should have been rendered Ουβος, Oubus; for Ουβαιος is a
possessive, and not a proper name. The Deity, so denominated, was esteemed
prophetic; and his temples were applied to as oracular. This idolatry is
alluded to by Moses,[187] who, in the name of God, forbids the Israelites
ever to inquire of those dæmons, Ob and Ideone: which shews that it was of
great antiquity. The symbolical worship of the serpent was, in the first
ages, very extensive; and was introduced into all the mysteries, wherever
celebrated: [188]Παρα παντι των νομιζομενων παρ' ὑμιν Θεων ΟΦΙΣ συμβολον
μεγα και μυστηριον αναγραφεται. It is remarkable, that wherever the
Amonians founded any places of worship, and introduced their rites, there
was generally some story of a serpent. There was a legend about a serpent
at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks
called Apollo himself Python, which is the same as Opis, Oupis, and Oub.
The woman at Endor, who had a familiar spirit, is called [189]אוב, Oub, or
Ob; and it is interpreted Pythonissa. The place where she resided, seems to
have been named from the worship there instituted: for Endor is compounded
of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle
of the God Ador. This oracle was, probably, founded by the Canaanites; and
had never been totally suppressed. In antient times they had no images in
their temples, but, in lieu of them, used conical stones or pillars, called
Βαιτυλια; under which representation this Deity was often worshipped. His
pillar was also called [190]Abaddir, which should be expressed Abadir,
being a compound of Ab, אוב, and Adir; and means the serpent Deity, Addir,
the same as Adorus. It was also compounded with On, a title of the same
Deity: and Kircher says that Obion is still, among the people of Egypt, the
name of a serpent. אוב, Ob Mosi, Python, vox ab Ægyptiis sumpta; quibus
Obion hodieque serpentem sonat. Ita [191]Kircher. The same also occurs in
the Coptic lexicon. The worship of the serpent was very antient among the
Greeks, and is said to have been introduced by Cecrops. [192]Philochorus
Saturno, et Opi, primam in Atticâ statuisse aram Cecropem dicit. But though
some represent Opis as a distinct Deity; yet [193]others introduce the term
rather as a title, and refer it to more Deities than one: Callimachus, who
expresses it Oupis, confers it upon Diana, and plays upon the sacred term:
[194]Ουπι, ανασσ' ευωπι.
It is often compounded with Chan; and expressed Canopus, Canophis,
Canuphis, Cnuphis, Cneph: it is also otherwise combined; as in Ophon,
Ophion, Oropus, Orobus, Inopus, Asopus, Elopus, Ophitis, Onuphis, Ophel.
From Caneph the Grecians formed Cyniphius, which they used for an epithet
to Ammon:
[195]Non hic Cyniphius canetur Ammon,
Mitratum caput elevans arenis.
On the subject of serpent worship I shall speak more at large in a
particular treatise.
AIN.
Ain, An, En, for so it is at times expressed, signifies a fountain, and was
prefixed to the names of many places which were situated near fountains,
and were denominated from them. In Canaan, near the fords of Jordan, were
some celebrated waters; which, from their name, appear to have been, of
old, sacred to the Sun. The name of the place was [196]Ænon, or the
fountain of the Sun; the same to which people resorted to be baptized by
John: not from an opinion that there was any sanctity in the waters; for
that notion had been for ages obliterated; and the name was given by the
Canaanite: but [197]_John baptized in Ænon, near to Salim, because there
was much water there: and they came, and were baptized_. Many places were
styled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these
were so called from their situation; others from the worship there
established. The Egyptians had many subordinate Deities, which they
esteemed so many emanations, αποῤῥοιαι from their chief God; as we learn
from Iamblichus, Psellus, and Porphyry. These derivatives they called
[198]fountains, and supposed them to be derived from the Sun; whom they
looked upon as the source of all things. Hence they formed Ath-El and
Ath-Ain, the [199]Athela and Athena of the Greeks. These were two titles
appropriated to the same personage, Divine Wisdom; who was supposed to
spring from the head of her father. Wherever the Amonian religion was
propagated, names of this sort will occur; being originally given from the
mode of worship established[200]. Hence so many places styled Anthedon,
Anthemus, Ain-shemesh, and the like. The nymph Œnone was, in reality, a
fountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably
to this, she is said to have been the daughter of the river [201]Cebrenus.
The island Ægina was named [202]Œnone, and Œnopia, probably from its
worship. As Divine Wisdom was sometimes expressed Ath-Ain, or Αθηνα; so, at
other times, the terms were reversed, and a Deity constituted called
An-Ait. Temples to this goddess occur at Ecbatana in Media: also in
Mesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were
particularly observed. She was not unknown among the antient Canaanites;
for a temple called Beth-Anath is mentioned in the book of [203]Joshua. Of
these temples, and the Puratheia there established, accounts may be seen in
many parts of Strabo.
I have mentioned, that all springs and baths were sacred to the Sun: on
which account they were called Bal-ain; the fountains of the great Lord of
Heaven; from whence the Greeks formed Βαλανεια: and the Romans Balnea. The
southern seas abounded formerly with large whales: and it is well known,
that they have apertures near their nostrils, through which they spout
water in a large stream, and to a great height. Hence they too had the name
of Bal-Ain, or Balænæ. For every thing uncommon was by the Amonians
consecrated to the Deity, and denominated from his titles. This is very
apparent in all the animals of Egypt.
The term Ουρανος, Ouranus, related properly to the orb of the Sun; but was
in aftertimes made to comprehend the whole expanse of the heavens. It is
compounded of Ourain, the fountain of Orus; and shews to what it alludes,
by its etymology. Many places were named Ees-ain, the reverse of Ain-ees,
or Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain,
rendered Amisene, and Camisene: the natural histories of which places will
generally authenticate the etymology. The Amonians settled upon the Tiber:
and the antient town Janiculum was originally named [204]Camese; and the
region about it Camesene: undoubtedly from the fountain Camesene, called
afterward Anna Perenna, whose waters ran into the sacred pool
[205]Numicius: and whose priests were the Camœnæ.
I am sensible, that some very learned men do not quite approve of terms
being thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain,
Cam-ain, and in other examples: and it is esteemed a deviation from the
common usage in the Hebrew language; where the governing word, as it is
termed, always comes first. Of this there are many instances; such as
Ain-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El,
Beth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not
affect the etymologies, which I have laid before the reader: for I do not
deduce them from the Hebrew. And though there may have been of old a great
similitude between that language, and those of Egypt, Cutha, and Canaan:
yet they were all different tongues. There was once but one language among
the sons of men[206]. Upon the dispersion of mankind, this was branched out
into dialects; and those again were subdivided: all which varied every age,
not only in respect to one another; but each language differed from itself
more and more continually. It is therefore impossible to reduce the whole
of these to the mode, and standard of any one. Besides, the terms, of which
I suppose these names to be formed, are not properly in regimine; but are
used adjectively, as is common almost in every language. We meet in the
Grecian writings with [207]Ἑλληνα στρατον, Ἑλλαδα διαλεκτον, εσβεσεν Ἑλλαδα
φωνην. Also νασον Σικελαν, γυναικα μαζον, Περσην στρατον, ναυτην δρομον,
Σκυθην οιμον. Why may we not suppose, that the same usage prevailed in
Cutha, and in Egypt? And this practice was not entirely foreign to the
Hebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read
of [208] Baalath-Beer, exactly similar to the instances which I have
produced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but
we sometimes find the governing word postponed, as in Elizabeth, or temple
of Eliza. It was a Canaanitish[209] name, the same as Elisa, Eleusa, Elasa
of Greece and other countries. It was a compound of El-Ees, and related to
the God of light, as I have before shewn. It was made a feminine in
aftertimes: and was a name assumed by women of the country styled Phenicia,
as well as by those of Carthage. Hence Dido has this as a secondary
appellation; and mention is made by the Poet of Dii morientis [210]Elizæ,
though it was properly the name of a Deity. It may be said, that these
names are foreign to the Hebrews, though sometimes adopted by them: and I
readily grant it; for it is the whole, that I contend for. All, that I want
to have allowed, is, that different nations in their several tongues had
different modes of collocation and expression: because I think it as
unreasonable to determine the usage of the Egyptians and antient Chaldeans
by the method of the Hebrews, as it would be to reduce the Hebrew to the
mode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1
Kings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find
terms of this sort transposed. But in respect to foreign names, especially
of places, there are numberless instances similar to those, which I have
produced. They occur in all histories of countries both antient and modern.
We read of Pharbeth, and Phainobeth in Egypt: of Themiskir, and
[211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and
Armenia. Among the eastern nations at this day the names of the principal
places are of this manner of construction; such as Pharsabad, Jehenabad,
Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others.
Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I
may venture to derive it from An-Eees, or Ur-Ain, however the terms may be
disposed. And I may proceed farther to suppose that it was denominated the
fountain of light; as I am able to support my etymology by the history of
the place. Or if I should meet with a country called Azania, I may in like
manner derive it from Az-An, a fountain sacred to the Sun; from whence the
country was named. And I may suppose this fountain to have been sacred to
the God of light, on account of some real, or imputed, quality in its
waters: especially if I have any history to support my etymology. As there
was a region named Azania in Arcadia, the reader may judge of my
interpretation by the account given of the excellence of its waters.
[212]Αζανια, μερος της Αρκαδιας--εστι κρηνη της Αζανιας, ἡ τους γευσαμενους
του ὑδατος ποιει μηδε την οσμην του οινου ανεχεσθαι. Hanes in [213]Egypt
was the reverse of Azan; formed however of the same terms, and of the same
purport precisely.
In respect to this city it may be objected, that if it had signified, what
I suppose, we should have found it in the sacred text, instead of חנס,
expressed עין אש. If this were true, we must be obliged to suppose,
whenever the sacred writers found a foreign name, composed of terms not
unlike some in their own language, that they formed them according to their
own mode of expression, and reduced them to the Hebrew orthography. In
short, if the etymology of an Egyptian or Syriac name could be possibly
obtained in their own language, that they had always an eye to such
etymology; and rendered the word precisely according to the Hebrew manner
of writing and pronunciation. But this cannot be allowed. We cannot suppose
the sacred writers to have been so unnecessarily scrupulous. As far as I
can judge, they appear to have acted in a manner quite the reverse. They
seem to have laid down an excellent rule, which would have been attended
with great utility, had it been universally followed: this was, of
exhibiting every name, as it was expressed at the time when they wrote, and
by the people, to whom they addressed themselves. If this people, through
length of time, did not keep up to the original etymology in their
pronunciation, it was unnecessary for the sacred Penmen to maintain it in
their writings. They wrote to be understood: but would have defeated their
own purpose, if they had called things by names, which no longer existed.
If length of time had introduced any variations, those changes were
attended to: what was called Shechem by Moses, is termed [214]Σιχαρ or
Συχαρ by the [215]Apostle.
APHA, APHTHA, PTHA, PTHAS.
Fire, and likewise the God of fire, was by the Amonians styled Apthas, and
Aptha; contracted, and by different authors expressed, Apha, Pthas, and
Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. Φθας, ὁ
Ηφαιστος παρα [216]Μεμφιταις. And Cicero makes him the same Deity of the
Romans. [217]Secundus, (Vulcanus) Nilo natus, Phas, ut Ægyptii appellant,
quem custodem esse Ægypti volunt. The author of the Clementines describes
him much to the same purpose. [218]Αιγυπτιοι δε ὁμοιως--το πυρ ιδιᾳ
διαλεκτῳ Φθα εκαλεσαν, ὁ ἑρμηνευεται Ἡφαιστος. [219]Huetius takes notice of
the different ways in which this name is expressed: Vulcano Pthas, et
Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha Ægyptiorum eundem
esse ac Vulcanum Græcorum; Patrem illi fuisse Cnef, rerum opificem. However
the Greeks and Romans may have appropriated the term, it was, properly, a
title of [220]Amon: and Iamblichus acknowledges as much in a [221]chapter
wherein he particularly treats of him. But, at the same time, it related to
fire: and every place, in the composition of whose name it is found, will
have a reference to that element, or to its worship.
There was a place called Aphytis in Thrace, where the Amonians settled very
early; and where was an oracular temple of Amon. [222]Αφυτη, η Αφυτις,
πολις προς τῃ Παλληνῃ Θρᾳκης, απο Αφυος τινος εγχωριου. Εσχε δε ἡ πολις
μαντειον του Αμμωνος. _Aphyte, or Aphytis, is a city hard by Pallene, in
Thrace; so called from one Aphys, a native of those parts. This city had
once an oracular temple of Ammon_.
It stood in the very country called Phlegra, where the worship of fire once
particularly prevailed. There was a city Aphace; also a temple of that name
in Mount Libanus, sacred to Venus Aphacitis, and denominated from fire.
Here, too, was an oracle: for most temples of old were supposed to be
oracular. It is described by Zosimus, who says, [223]that near the temple
was a large lake, made by art, in shape like a star. About the building,
and in the neighbouring ground, there at times appeared a fire of a
globular figure, which burned like a lamp. It generally shewed itself at
times when a celebrity was held: and, he adds, that even in his time it was
frequently seen.
All the Deities of Greece were αποσπασματα, or derivatives, formed from the
titles of Amon, and Orus, the Sun. Many of them betray this in their
secondary appellations: for, we read not only of Vulcan, but of Diana being
called [224]Apha, and Aphæa; and in Crete Dictynna had the same name:
Hesychius observes, Αφαια, ἡ Δικτυννα. Castor and Pollux were styled
[225]Αφετηριοι: and Mars [226]Aphæus was worshipped in Arcadia. Apollo was
likewise called [227]Αφητωρ: but it was properly the place of worship;
though Hesychius otherwise explains it. Aphetor was what the antient
Dorians expressed Apha-Tor, a [228]fire tower, or Prutaneum; the same which
the Latines called of old Pur-tor, of the like signification. This, in
aftertimes, was rendered Prætorium: and the chief persons, who officiated,
Prætores. They were originally priests of fire; and, for that reason, were
called [229]Aphetæ: and every Prætor had a brazier of live coals carried
before him, as a badge of his office.
AST, ASTA, ESTA, HESTIA.
Ast, Asta, Esta, signified fire; and also the Deity of that element. The
Greeks expressed it Ἑστια, and the Romans, Vesta. Plutarch, speaking of the
sacred water of Numicius being discovered by the priestesses of this Deity,
calls them the virgins of [230]Hestia. Esta and Asta signified also a
sacred hearth. In early times every district was divided according to the
number of the sacred hearths; each of which constituted a community, or
parish. They were, in different parts, styled Puratheia, Empureia,
Prutaneia, and Prætoria: also [231]Phratriai, and Apaturia: but the most
common name was Asta.
These were all places of general rendezvous for people of the same
community. Here were kept up perpetual fires: and places of this sort were
made use of for courts of judicature, where the laws of the country,
θεμισται, were explained, and enforced. Hence Homer speaking of a person
not worthy of the rights of society, calls him [232]Αφρητωρ, αθεμιστος,
ανεστιος.
The names of these buildings were given to them from the rites there
practised; all which related to fire. The term Asta was in aftertimes by
the Greeks expressed, Αστυ, Astu; and appropriated to a city. The name of
Athens was at first [233]Astu; and then Athenæ of the same purport: for
Athenæ is a compound of Ath-En, Ignis fons; in which name there is a
reference both to the guardian Goddess of the city; and also to the
perpetual fire preserved within its precincts. The God of fire, Hephaistus,
was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks
Hephæstus.
The [234]Camœnæ of Latium, who were supposed to have shewn the sacred
fountain to the Vestals, were probably the original priestesses, whose
business it was to fetch water for lustrations from that stream. For
Cam-Ain is the fountain of the Sun: and the Camœnæ were named from their
attendance upon that Deity. The Hymns in the temples of this God were sung
by these women: hence the Camœnæ were made presidents of music.
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.