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.