one time almost universal, there will be found in most places a similitude
in the terms of worship. And though this mode of idolatry took its rise in
one particular part of the world, yet, as it was propagated to others far
remote, the stream, however widely diffused, will still savour of the
fountain. Moreover, as people were determined in the choice of their holy
places by those preternatural phænomena, of which I have before taken
notice; if there be any truth in my system, there will be uniformly found
some analogy between the name of the temple, and its rites and situation:
so that the etymology may be ascertained by the history of the place. The
like will appear in respect to rivers and mountains; especially to those
which were esteemed at all sacred, and which were denominated from the Sun
and fire. I therefore flatter myself that the etymologies which I shall lay
before the reader will not stand single and unsupported; but there will be
an apparent analogy throughout the whole. The allusion will not be casual
and remote, nor be obtained by undue inflexions and distortions: but,
however complicated the name may appear, it will resolve itself easily into
the original terms; and, when resolved, the truth of the etymology will be
ascertained by the concomitant history. If it be a Deity, or other
personage, the truth will appear from his office and department; or with
the attributes imputed to him. To begin, then, with antient Latium. If I
should have occasion to speak of the Goddess Feronia, and of the city
denominated from her, I should deduce the from Fer-On, ignis Dei Solis; and
suppose the place to have been addicted to the worship of the Sun, and the
rites of fire. I accordingly find, from Strabo and Pliny, that rites of
this sort were practised here: and one custom, which remained even to the
time of Augustus, consisted in a ceremony of the priests, who used to walk
barefoot over burning coals: [569]Γυμνοις γαρ ποσι διεξιασιν ανθρακιαν, και
σποδιαν μεγαλην. _The priests, with their feet naked, walked over a large
quantity of live coals and cinders_. The town stood at the bottom of Mount
Soracte, sacred to Apollo; and the priests were styled Hirpi. Aruns, in
Virgil, in his address to Apollo, takes notice of this custom:
[570]Summe Deûm, magni custos Soractis, Apollo,
Quem primi colimus; cui pineus ardor acervo
Pascitur, et medium freti pietate per ignem
Cultores multâ premimus vestigia prunâ;
Da, Pater.
The temple is said to have been founded on account of a pestilential
[571]vapour, which arose from a cavern; and to which some shepherds were
conducted by (Λυκος) a wolf. Were I to attempt the decyphering of Ferentum,
I should proceed in a manner analogous to that above. I should suppose it
to have been named _Fer-En, ignis, vel Solis fons_, from something peculiar
either in its rites or situation. I accordingly find, that there was a
sacred fountain, whose waters were styled Aquæ Ferentinæ,--cui numen etiam,
et divinus cultus tributus [572]fuit. Here was a grove, equally sacred,
mentioned by [573] Livy, and others; where the antient Latines used to hold
their chief assemblies. As this grand meeting used to be in a place
denominated from fire, it was the cause of those councils being called
Feriæ Latinæ. The fountain, which ran through the grove, arose at the foot
of mount [574]Albanus, and afterwards formed many [575]pools.
The antient Cuthites, and the Persians after them, had a great veneration
for fountains and streams; which also prevailed among other nations, so as
to have been at one time almost universal. Of this regard among the
Persians Herodotus takes notice: [576]Σεβονται ποταμους των παντων μαλιστα:
_Of all things in nature they reverence rivers most_. But if these rivers
were attended with any nitrous or saline quality, or with any fiery
eruption, they were adjudged to be still more sacred, and ever
distinguished with some title of the Deity. The natives of Egypt had the
like veneration. _Other nations_, says [577]Athanasius, _reverenced rivers
and fountains; but, above all people in the world, the Egyptians held them
in the highest honour, and esteemed them as divine._ Julius Firmicus gives
the same account of them. [578]Ægyptii aquæ beneficium percipientes aquam
colunt, aquis supplicant. From hence the custom passed westward to Greece,
Italy, and the extremities of Europe. In proof of which the following
inscription is to be found in Gruter:
[579]Vascaniæ in Hispaniâ
FONTI DIVINO.
How much it prevailed among the Romans we learn from Seneca. [580]Magnorum
fluviorum capita veneramur--coluntur aquarum calentium fontes; et quædam
stagna, quæ vel opacitas, vel immensa altitudo sacravit. It mattered not
what the nature of the water might be, if it had a peculiar quality. At
Thebes, in Ammonia, was a fountain, which was said to have been cold by
day, and warm at night. Ἡ κρηνη [581]καλειται του ἡλιου. _It was named the
fountain of the Sun._ In Campania was a fountain Virena; which I should
judge to be a compound of Vir-En, and to signify ignis fons, from being
dedicated to the Deity of fire, on account of some particular quality. I
accordingly find in [582]Vitruvius, that it was a medicinal spring, and of
a strong vitriolic nature. The Corinthians had in their Acropolis a
[583]Pirene, of the same purport as Virena, just mentioned. It was a
beautiful fountain sacred to Apollo, whose [584]image was at the head of
the water within a sacred inclosure.
We read of a Pyrene, which was a fountain of another nature; yet of the
same etymology, however differently expressed. It was a mountain, and gave
name to the vast ridge called Saltus Pyrenæi. It is undoubtedly a compound
of [585]Pur-ain, and signifies a fountain of fire. I should imagine,
without knowing the history of the country, that this mountain once flamed;
and that the name was given from this circumstance. Agreeably to this, I
find, from Aristotle de Mirabilibus, that here was formerly an eruption of
fire. The same is mentioned by Posidonius in Strabo; and also by Diodorus,
who adds, [586]Τα μεν ορη δια το συμβεβηκος κληθηναι Πυρηναια. _That the
mountains from hence had the name of Pyrenæi._ Mount Ætna is derived very
truly by Bochart from Aituna, fornax; as being a reservoir of molten
matter. There was another very antient name, Inessus; by which the natives
called the hill, as well as the city, which was towards the bottom of it.
The name is a compound of Ain-Es, like Hanes in Egypt; and signifies a
fountain of fire. It is called Ennesia by Diodorus, who says that this name
was afterwards changed to Ætna. He speaks of the city; but the name was
undoubtedly borrowed from the mountain, to which it was primarily
applicable, and upon which it was originally conferred: [587]Και την νυν
ουσαν Αιτνην εκτησαντο, προ τουτου καλουμενην Εννησιαν. Strabo expresses
the name Innesa, and informs us, more precisely, that the upper part of the
mountain was so called, Οι δε [588]Αιτναιοι παραχωρησαντες την Ιννησαν
καλουμενην, της Αιτνης ορεινην, ᾡκησαν. _Upon this, the people, withdrawing
themselves, went and occupied the upper part of Mount Ætna, which was
called Innesa._ The city Hanes, in Egypt, was of the same etymology; being
denominated from the Sun, who was styled Hanes. Ain-Es, fons ignis sive
lucis. It was the same as the Arab Heliopolis, called now Mataiea.
Stephanas Byzantinus calls the city Inys: for that is manifestly the name
he gives it, if we take away the Greek termination, [589]Ινυσσος, πολις
Αιγυπτου: but Herodotus, [590]from whom he borrows, renders it Iënis. It
would have been more truly rendered Doricè Iänis; for that was nearer to
the real name. The historian, however, points it out plainly, by saying,
that it was three days journey from Mount [591]Casius; and that the whole
way was through the Arabian desert. This is a situation which agrees with
no other city in all Egypt, except that which was the Onium of the later
Jews. With this it accords precisely. There seem to have been two cities
named On, from the worship of the Sun. One was called Zan, Zon, and Zoan,
in the land of Go-zan, the [592]Goshen of the scriptures. The other was the
city On in Arabia; called also Hanes. They were within eight or nine miles
of each other, and are both mentioned together by the prophet [593]Isaiah.
_For his princes were at Zoan, and his ambassadors came to Hanes_. The name
of each of these cities, on account of the similarity of worship, has by
the Greeks been translated [594]Heliopolis; which has caused great
confusion in the history of Egypt. The latter of the two was the Iänis, or
Ιανισος, of the Greeks; so called from Hanes, the great fountain of light,
the Sun; who was worshipped under that title by the Egyptians and Arabians.
It lies now quite in ruins, close to the village Matarea, which has risen
from it. The situation is so pointed out, that we cannot be mistaken: and
we find, moreover, which is a circumstance very remarkable, that it is at
this day called by the Arabians Ain El Sham, the fountain of the Sun; a
name precisely of the same purport as Hanes. Of this we are informed by the
learned geographer, D'Anville, and others; though the name, by different
travellers, is expressed with some variation. [595]Cette ville presque
ensévelie sous des ruines, et voisine, dit Abulfeda, d'un petit lieu nommé
Matarea, conserve dans les géographies Arabes le nom d'Ainsiems ou du
fontain du Soleil. A like account is given by Egmont and [596]Hayman;
though they express the name Ain El Cham; a variation of little
consequence. The reason why the antient name has been laid aside, by those
who reside there, is undoubtedly this. Bochart tells us, that, since the
religion of Mahomet has taken place, the Arabs look upon Hanes as the
devil: [597]proinde ab ipsis ipse Dæmon הנאס vocatur. Hence they have
abolished Hanes: but the name Ain El Cham, of the same purport, they have
suffered to remain.
I have before taken notice of an objection liable to be made from a
supposition, that if Hanes signified _the fountain of light_, as I have
presumed, it would have been differently expressed in the Hebrew. This is a
strange fallacy; but yet very predominant. Without doubt those learned men,
who have preceded in these researches, would have bid fair for noble
discoveries, had they not been too limited, and biassed, in their notions.
But as far as I am able to judge, most of those, who have engaged in
inquiries of this nature, have ruined the purport of their labours through
some prevailing prejudice. They have not considered, that every other
nation, to which we can possibly gain access, or from whom we have any
history derived, appears to have expressed foreign terms differently from
the natives, in whose language they were found. And without a miracle the
Hebrews must have done the same. We pronounce all French names differently
from the people of that country: and they do the same in respect to us.
What we call London, they express Londres: England they style Angleterre.
What some call Bazil, they pronounce Bal: Munchen, Munich: Mentz, Mayence:
Ravenspurg, Ratisbon. The like variation was observable of old. Carthago of
the Romans was Carchedon among the Greeks. Hannibal was rendered Annibas:
Asdrubal, Asdroubas: and probably neither was consonant to the Punic mode
of expression. If then a prophet were to rise from the dead, and preach to
any nation, he would make use of terms adapted to their idiom and usage;
without any retrospect to the original of the terms, whether they were
domestic, or foreign. The sacred writers undoubtedly observed this rule
towards the people, for whom they wrote; and varied in their expressing of
foreign terms; as the usage of the people varied. For the Jewish nation at
times differed from its neighbours, and from itself. We may be morally
certain, that the place, rendered by them Ekron, was by the natives called
Achoron; the Accaron, Ακκαρων, of Josephus, and the Seventy. What they
termed Philistim, was Pelestin: Eleazar, in their own language, they
changed to Lazar, and Lazarus: and of the Greek συνεδριον they formed
Sanhedrim. Hence we may be certified, that the Jews, and their ancestors,
as well as all nations upon earth, were liable to express foreign terms
with a variation, being led by a natural peculiarity in their mode of
speech. They therefore are surely to be blamed, who would deduce the
orthography of all antient words from the Hebrew; and bring every
extraneous term to that test. It requires no great insight into that
language to see the impropriety of such procedure. Yet no prejudice has
been more [598]common. The learned Michaelis has taken notice of this
[599]fatal attachment, and speaks of it as a strange illusion. He says,
that _it is the reigning influenza, to which all are liable, who make the
Hebrew their principal study_. The only way to obtain the latent purport of
antient terms is by a fair analysis. This must be discovered by an apparent
analogy; and supported by the history of the place, or person, to whom the
terms relate. If such helps can be obtained, we may determine very truly
the etymology of an Egyptian or Syriac name; however it may appear
repugnant to the orthography of the Hebrews. The term Hanes is not so
uncommon as may be imagined. Zeus was worshipped under this title in
Greece, and styled Ζευς Αινησιος. The Scholiast upon Apollonius Rhodius
mentions his temple, and terms it [600]Διος Αινησιου ἱερον ου μνημονευει
και Λεων εν περιπλῳ, και Δημοσθενης εν λιμεσι. It is also taken notice of
by Strabo, who speaks of a mountain Hanes, where the temple stood.
[601]Μεγιστον δε ορος εν αυτῃ Αινος (lege Αινης) εν ᾡ το του Διος Αινησιου
ἱερον. The mountain of Zeus Ainesius must have been Aines, and not Ainos;
though it occurs so in our present copies of Strabo. The Scholiast above
quotes a verse from Hesiod, where the Poet styles the Deity Αινηιος.
Ενθ' ὁιγ' ευχεσθην Αινηιῳ ὑψιμεδοντι.
Aineïus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose
rites may be traced in various parts. There were places named Aineas, and
Ainesia in Thrace; which are of the same original. This title occurs
sometimes with the prefix Ph'anes: and the Deity so called was by the early
theologists thought to have been of the highest antiquity. They esteemed
him the same as [602]Ouranus, and Dionusus: and went so far as to give him
a creative [603]power, and to deduce all things from him. The Grecians from
Phanes formed Φαναιος, which they gave as a title both to [604]Zeus, and
Apollo. In this there was nothing extraordinary, for they were both the
same God. In the north of Italy was a district called Ager [605]Pisanus.
The etymology of this name is the same as that of Hanes, and Phanes; only
the terms are reversed. It signifies ignis fons: and in confirmation of
this etymology I have found the place to have been famous for its hot
streams, which are mentioned by Pliny under the name of Aquæ Pisanæ. Cuma
in Campania was certainly denominated from Chum, heat, on account of its
soil, and situation. Its medicinal [606]waters are well known; which were
called Aquæ Cumanæ. The term Cumana is not formed merely by a Latine
inflection; but consists of the terms Cumain, and signifies a hot fountain;
or a fountain of Chum, or Cham, the Sun. The country about it was called
Phlegra; and its waters are mentioned by Lucretius.
[607]Qualis apud Cumas locus est, montemque Vesevum,
Oppleti calidis ubi fumant fontibus auctus.
Here was a cavern, which of old was a place of prophecy. It was the seat of
the Sibylla Cumana, who was supposed to have come from [608]Babylonia. As
Cuma was properly Cuman; so Baiæ was Baian; and Alba near mount
Albanus[609], Alban: for the Romans often dropped the n final. Pisa, so
celebrated in Elis, was originally Pisan, of the same purport as the Aquæ
Pisanæ above. It was so called from a sacred fountain, to which only the
name can be primarily applicable: and we are assured by Strabo [610]Την
κρηνην Πισαν ειρησθαι, that the fountain had certainly the name of Pisan. I
have mentioned that Mount Pyrene was so called from being a fountain of
fire: such mountains often have hot streams in their vicinity, which are
generally of great utility. Such we find to have been in Aquitania at the
foot of this mountain, which were called Thermæ Onesæ; and are mentioned by
Strabo, as [611]Θερμα καλλιστα ποτιμωτατου ὑδατος. What in one part of the
world was termed Cumana, was in another rendered Comana. There was a grand
city of this name in Cappadocia, where stood one of the noblest Puratheia
in Asia. The Deity worshipped was represented as a feminine, and styled
Anait, and Anaïs; which latter is the same as Hanes. She was well known
also in Persis, Mesopotamia, and at Egbatana in Media. Both An-ait, and
An-ais, signifies a fountain of fire. Generally near her temples, there was
an eruption of that element; particularly at Egbatana, and Arbela. Of the
latter Strabo gives an account, and of the fiery matter which was near it.
[612]Περι Αρβηλα δε εστι και Δημητριας πολις· ειθ' ἡ του ναφθα πηγη, και τα
πυρα (or πυρεια) και το της Αναιας ἱερον.
I should take the town of Egnatia in Italy to have been of the same purport
as Hanes above mentioned: for Hanes was sometimes expressed with a
guttural, Hagnes; from whence came the ignis of the Romans. In Arcadia near
mount Lyceus was a sacred fountain; into which one of the nymphs, which
nursed Jupiter, was supposed to have been changed. It was called Hagnon,
the same as Ain-On, the fount of the Sun. From Ain of the Amonians,
expressed Agn, came the ἁγνος of the Greeks, which signified any thing pure
and clean; purus sive castus. Hence was derived ἁγνειον, πηγαιον· ἁγναιον,
καθαρον· ἁγνη, καθαρα: as we may learn from Hesychius. Pausanias styles the
fountain [613]Hagno: but it was originally Hagnon, the fountain of the Sun:
hence we learn in another place of Hesychius, ἁγνοπολεισθαι, το ὑπο ἡλιου
θερεσθαι. The town Egnatia, which I mentioned above, stood in campis
Salentinii, and at this day is called Anazo, and Anazzo. It was so named
from the rites of fire: and that those customs were here practised, we may
learn from some remains of them among the natives in the times of Horace
and Pliny. The former calls the place by contraction [614]Gnatia:
Dein Gnatia Nymphis
Iratis extructa dedit risumque, jocumque;
Dum flammis sine thura liquescere limine sacro
Persuadere cupit.
Horace speaks as if they had no fire: but according to Pliny they boasted
of having a sacred and spontaneous appearance of it in their temple.
[615]Reperitur apud auctores in Salentino oppido Egnatiâ, imposito ligno in
saxum quoddam ibi sacram protinus flammam existere. From hence,
undoubtedly, came also the name of Salentum, which is a compound of Sal-En,
Solis fons; and arose from this sacred fire to which the Salentini
pretended. They were Amonians, who settled here, and who came last from
Crete [616]Τους δε Σαλεντινους Κρητων αποικους φασι. Innumerable instances
of this sort might be brought from Sicily: for this island abounded with
places, which were of Amonian original. Thucydides and other Greek writers,
call them Phenicians[617]: Ωκουν δε και Φοινικες περι πασαν μεν Σικελιαν.
But they were a different people from those, which he supposes. Besides,
the term Phenician was not a name, but a title: which was assumed by people
of different parts; as I shall shew. The district, upon which the Grecians
conferred it, could not have supplied people sufficient to occupy the many
regions, which the Phenicians were supposed to have possessed. It was an
appellation, by which no part of Canaan was called by the antient and true
inhabitants: nor was it ever admitted, and in use, till the Grecians got
possession of the coast. It was even then limited to a small tract; to the
coast of Tyre and Sidon.
If so many instances may be obtained from the west, many more will be
found, as we proceed towards the east; from whence these terms were
originally derived. Almost all the places in Greece were of oriental
etymology; or at least from Egypt. I should suppose that the name of
Methane in the Peloponnesus had some relation to a fountain, being
compounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the
Greeks called Μητις, Meetis.
[618]Και Μητις πρωτος γενετωρ, και Ερως πολυτερπης.
We learn from [619]Pausanias, that there was in this place a temple and a
statue of Isis, and a statue also of Hermes in the forum; and that it was
situated near some hot springs. We may from hence form a judgment, why this
name was given, and from what country it was imported. We find this term
sometimes compounded Meth-On, of which name there was a town in
[620]Messenia. Instances to our purpose from Greece will accrue continually
in the course of our work.
One reason for holding waters so sacred arose from a notion, that they were
gifted with supernatural powers. Jamblichus takes notice of many ways, by
which the gift of divination was to be obtained. [621]_Some_, says he,
_procure a prophetic spirit by drinking the sacred water, as is the
practice of Apollo's priest at Colophon. Some by sitting over the mouth of
the cavern, as the women do, who give out oracles at Delphi. Others are
inspired by the vapour, which arises from the waters; as is the case of
those who are priestesses at Branchidæ_. He adds,[622] _in respect to the
oracle at Colophon, that the prophetic spirit was supposed to proceed from
the water. The fountain, from whence it flowed, was in an apartment under
ground; and the priest went thither to partake of the emanation_. From this
history of the place we may learn the purport of the name, by which this
oracular place was called. Colophon is Col-Oph On, tumulus Dei Solis
Pythonis, and corresponds with the character given. The river, into which
this fountain ran, was sacred, and named Halesus; it was also called
[623]Anelon: An-El-On, Fons Dei Solis. Halesus is composed of well-known
titles of the same God.
Delos was famed for its oracle; and for a fountain sacred to the prophetic
Deity. It was called [624]Inopus. This is a plain compound of Ain-Opus,
Fons Pythonis. Places named Asopus, Elopus, and like, are of the same
analogy. The God of light, Orus, was often styled Az-El; whence we meet
with many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela,
and Zeleia. In Lycia was the city Phaselis, situated upon the mountain
[625]Chimæra; which mountain had the same name, and was sacred to the God
of fire. Phaselis is a compound of Phi, which, in the Amonian language, is
a mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os
Vulcani, sive apertura ignis; in other words a chasm of fire. The reason
why this name was imposed may be seen in the history of the place[626].
Flagrat in Phaselitide Mons Chimæra, et quidem immortali diebus, et
noctibus flammâ. Chimæra is a compound of Cham-Ur, the name of the Deity,
whose altar stood towards the top of the [627]mountain. At no great
distance stood Mount Argaius, which was a part of the great ridge, called
Taurus. This Argaius may be either derived from Har, a mountain; or from
Aur, fire. We may suppose Argaius to signify Mons cavus: or rather _ignis
cavitas_, sive _Vulcani domus_, a name given from its being hollow, and at
the same time a reservoir of fiery matter. The history of the mountain may
be seen in Strabo; who says, that it was immensely high, and ever covered
with snow; it stood in the vicinity of Comana, Castabala, Cæsarea, and
Tyana: and all the country about it abounded with fiery [628]eruptions. But
the most satisfactory idea of this mountain may be obtained from coins,
which were struck in its vicinity; and particularly [629]describe it, both
as an hollow and an inflamed mountain.
In Thrace was a region called Pæonia, which seems to have had its name from
P'Eon, the God of light[630]. The natives of these parts were styled both
Peonians and Pierians; which names equally relate to the Sun. Agreeably to
this Maximus Tyrius tells us, that they particularly worshipped that
luminary: and adds, that they had no image; but instead of it used to
suspend upon an high pole a disk of metal, probably of fine gold, as they
were rich in that mineral: and before this they performed their
[631]adoration.