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.
[249]Κλυθι, Μακαρ Παιαν, τιτυοκτονε, Φοιβε Λυκωρευ.
[250]Κλυθι, Μακαρ, πανδερκες εχων αιωνιον ομμα.
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.
[261]Προσβοῤῥον αντρον, ἁς Μακρας κικλησκομεν.
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:
[262]Μακραι δε χωρος εστ' εκει κεκλημενος.
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:
[291]Η πολλας ὑπενερθε Σαρωνιδας ὑγρος Ιαων
Ηειρεν.
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:
[299]quos inter Achoreus,
Jam placidus senio, fractisque modestior annis.
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.
Mox et Leucatæ nimbosa cacumina montis,
Et formidatus nautis aperitur [311]Apollo.
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.
[324]Ισι, θεα, τριταλαινα, μενεις επι χευμασι Νειλου,
Μουνη, μαινας, αοιδος, επι ψαμαθοις Αχεροντος.
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:
[333]Η κιθαριν, η τοξα Λυκωρεος εντεα Φοιβου.
So from Uc-Ait, another title of the God, they formed Hecatus, and a
feminine, Hecate. Hence Nicander speaks of Apollo by this title:
[334]Εζομενος τριποδεσσι παρα Κλαριοις Ἑκατοιο.
And Herophile the Sibyl of the same Deity:
[335]Μοιραν εχουσ' Ἑκατῳ της τοτ' Ανακτοριης.
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:
[338]Καλχας Θεστοριδης οιωνοπολων οχ' αριστος,
Ὁς ῃδη τα τ' εοντα, τα τ' εσσομενα, προ τ' εοντα.
So on the Trojan side Helenus is spoken of in the same light:
[339]Πριαμιδης Ἑλενος οιωνοπολων οχ' αριστος.
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.