identity of any God, as compared with another; and to adjudge him to
Jupiter rather than to Mars, to Venus rather than Diana. [927]Τον Οσιριν ὁι
μεν Σεραπιν, ὁιδε Διονυσον, ὁιδε Πλουτωνα, τινες δε Δια, πολλοιδε Πανα
νενομικασι. _Some_, says Diodorus, _think that Osiris is Serapis; others
that he is Dionusus; others still, that he is Pluto: many take him for
Zeus, or Jupiter, and not a few for Pan_. This was an unnecessary
embarrassment: for they were all titles of the same God, there being
originally by no means that diversity which is imagined, as Sir John
Marsham has very justly observed. [928]Neque enim tanta πολυθεοτης Gentium,
quanta fuit Deorum πολυωνυμια. It is said, above, that Osiris was by some
thought to be Jupiter, and by others to be Pluto. But Pluto, among the best
theologists, was esteemed the same as Jupiter; and indeed the same as
Proserpine, Ceres, Hermes, Apollo, and every other Deity.
[929]Πλουτων, Περσεφονη, Δημητηρ, Κυπρις, Ερωτες,
Τριτωνες, Νηρευς, Τηθυς και Κυανοχαιτης,
Ἑρμης θ', Ἡφαιστος τε κλυτος, Παν, Ζευς τε, και Ἑρη,
Αρτεμις, ηδ' Ἑκαεργος Απολλων, ἑις Θεος εστιν.
There were to be sure a number of strange attributes, which by some of the
poets were delegated to different personages; but there were other writers
who went deeper in their researches, and made them all centre in one. They
sometimes represented this sovereign Deity as Dionusus; who, according to
Ausonius, was worshipped in various parts under different titles, and
comprehended all the Gods under one character.
[930]Ogygia me Bacchum vocat;
Osyrin Ægyptus putat:
Mysi Phanacem nominant:
Dionyson Indi existimant:
Romana Sacra Liberum;
Arabica Gens Adoneum;
Lucanianus Pantheon.
Sometimes the supremacy was given to Pan, who was esteemed Lord of all the
elements.
[931]Πανα καλω, κρατερον Νομιον, κοσμοιο τε συμπαν,
Ουρανον, ηδε θαλασσαν, ιδε χθονα παμβασιλειαν,
Και πυρ αθανατον, ταδε γαρ μελη εστι τα Πανος.
Κοσμοκρατωρ, αυξητα, φαεσφορε, καρπιμε Παιαν,
Αντροχαρες, βαρυμηνις, ΑΛΗΘΗΣ ΖΕΥΣ Ὁ ΚΕΡΑΣΤΗΣ.
More generally it was conferred upon Jupiter:
[932]Ζευς εστιν αιθηρ, Ζευς δε γη, Ζευς δ' Ουρανος·
Ζευς τοι τα παντα.
Poseidon, God of the sea, was also reputed the chief God, the Deity of
Fire. This we may infer from his priest. He was styled a Purcon, and
denominated from him, and served in his oracular temples; as we learn from
Pausanias, who says, [933]Ποσειδωνι δ' ὑπηρετην ες τα μαντευματα ειναι
Πυρκωνα. He mentions a verse to the same purpose. Συν δε τε Πυρκων
αμφιπολος κλυτου Εννοσιγαιου. P'urcon is Ignis vel lucis dominus: and we
may know the department of the God from the name of the priest. He was no
other than the supreme Deity, the Sun: from whom all were supposed to be
derived. Hence Poseidon or Neptune, in the Orphic verses, is, like Zeus,
styled the father of Gods and men.
[934] Κλυθι, Ποσειδαον----
Ουρανιων, Μακαρων τε Θεων πατερ, ηδε και ανδρων.
In the neighborhood of Tyre and Sidon the chief deity went by the name of
[935]Ourchol, the same as Archel and Aides of Egypt, whence came the
Ἡρακλης, and Hercules of Greece and Rome. Nonnus, who was deeply read in
the mythology of these countries, makes all the various departments of the
other Gods, as well as their titles, centre in him. He describes him in
some good poetry as the head of all.
[936]Αστροχιτων Ἡρακλες, Αναξ πυρος, Ορχαμε κοσμου,
Ὑια Χρονου Λυκαβαντα δυωδεκαμηνον ἑλισσων,
Ἱππευων ἑλικηδον ὁλον πολον αιθοπι δισκῳ,
Κυκλον αγεις μετα κυκλον----
Ομβρον αγεις φερεκαρτον, επ' ευωδινι δε γαιῃ
Ηεριης ηωον ερευγεται αρδμον εερσης.----
Βηλος επ Ευφρηταο, Λιβυς κεκλημενος Αμμων,
Απις εφυς Νειλῳος Αραψ Κρονος, Ασσυριος Ζευς.----
Ειτε Σαραπις εφυς Αιγυπτιος, ανεφαλος Ζευς,
Ει Χρονος, ει Φαεθων πολυωνυμος, ειτε συ Μιθρης,
ΗΕΛΙΟΣ ΒΑΒYΛΩΝΟΣ, εν Ἑλλαδι ΔΕΛΦΟΣ ΑΠΟΛΛΩΝ.
All the various titles, we find, are at last comprised in Apollo, or the
Sun.
It may appear strange, that Hercules, and Jupiter, or whomever we put for
the chief Deity, should be of all ages. This must have been the case, if
they were the same as the boy of love, and Bacchus ever young; and were
also the representatives of Cronus, and Saturn. But the antients went
farther; and described the same Deity under the same name in various stages
of life: and [937]Ulpian speaking of Dionusus, says that he was represented
of all ages. Και γαρ παιδα, και πρεσβυτην, και ανδρα γραφουσιν αυτον. But
the most extraordinary circumstance was, that they represented the same
Deity of different sexes. A bearded Apollo was uncommon; but Venus with a
beard must have been very extraordinary. Yet she is said to have been thus
exhibited in Cyprus, under the name of Aphroditus, Αφροδιτος: [938]πωγωνιαν
ανδρος την Θεον εσχηματισθαι εν Κυπρῳ. The same is mentioned by Servius:
[939]Est etiam in Cypro simulacrum _barbatæ_ Veneris, corpora et veste
muliebri, cum sceptro, et naturâ virili, quod Αφροδιτον vocant. She was
also looked upon as prior to Zeus, and to most other of the Gods.
[940]Αφροδιτη ου μονον Αθηνας, και Ἡρας, αλλα και ΔΙΟΣ εστι πρεσβυτερα. The
poet Calvus speaks of her as masculine: [941]Polientemque Deum Venerem.
Valerius Soranus among other titles calls Jupiter the mother of the Gods.
[942]Jupiter omnipotens, Regum Rex ipse, Deûmque
Progenitor, _Genetrixque Deûm_; Deus unus et idem.
Synesius speaks of him in nearly the same manner.
[943]Συ πατηρ, συ δ' εσσι μητηρ,
Συ δ' αρσην, συ δε θηλυς.
And the like character is given to the antient Deity Μητις.
[944]Αρσην μεν και θηλυς εφυς, πολυωνυμε Μητι.
In one of the fragments of the Orphic poetry there is every thing, which I
have been saying comprehended within a very short compass.
[945]Ζευς αρσην γενετο, Ζευς αμβροτος επλετο Νυμφη,
Ζευς πυθμην γαιης τε και ουρανου αστεροεντος.----
Ζευς ποντου ῥιζα, Ζευς [946]Ἡλιος, ηδε Σεληνη,
Ζευς Βασιλευς, Ζευς αυτος ἁπαντων αρχιγενεθλος----
Και Μητις, πρωτος γενετωρ και Ερως πολυτερπης.
Παντα γαρ εν Ζηνος μεγαλῳ ταδε σωματι κειται.
Ἑν κρατος, ἑις Δαιμων, γενεται μεγας αρχος ἁπαντων.
Whom he meant under the title of Zeus, he explains afterwards in a solemn
invocation of the God Dionusus.
[947]Κεκλυθι τηλεπορου δινης ἑλικαυγεα κυκλον
Ουρανιαις στροφαλιγξι περιδρομον αιεν ἑλισσων,
Αγλαε ΖΕΥ, ΔΙΟΝYΣΕ, πατερ ποντου, πατερ αιης,
Ἡλιε, παγγενετορ, παναιολε, χρυσεοφεγγες.
As we have seen how the father of the Gods was diversified, it may be worth
while to hear what the supposed mother of all the Deities says of her
titles and departments, in Apuleius. [948]Me primigenii Phryges
Pessinuntiam nominant Deûm Matrem: hinc Autochthones Attici Cecropiam
Minervam: illinc fluctuantes Cyprii Paphiam Venerem: Cretes sagittiferi
Dictynnam Dianam. Siculi trilingues Stygiam Proserpinam: Eleusinii vetustam
Deam Cererem. Junonem alii: alii Bellonam: alii Hecaten: Rhamnusiam alii:
et qui nascentis dei Solis inchoantibus radiis illustrantur Æthiopes,
Ariique, priscâque doctrinâ pollentes Ægyptii, ceremoniis me prorsus
propriis percolentes, appellant vero nomine Reginam Isidem.
Porphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus,
Proserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all one,
and the[949] same. Nobody had examined the theology of the antients more
deeply than Porphyry. He was a determined Pagan, and his evidence in this
point is unexceptionable. The titles of Orus and Osiris being given to
Dionusus, caused him in time to partake of the same worship which was paid
to the great luminary; and as he had also many other titles, from them
sprung a multiplicity of Deities. [950]Morichum Siculi Bacchum nominârunt:
Arabes vero eundem Orachal et Adonæum: alii Lyæum, Erebinthium, Sabazium;
Lacedæmonii Scytidem, et Milichium vocitarunt. But let Dionusus or Bacchus
be diversified by ever so many names or titles, they all, in respect to
worship, relate ultimately to the Sun. [951]Sit Osiris, sit Omphis, Nilus,
Siris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum
tandem _Solem_, antiquissimum Gentium numen, redeunt omnia.
* * * * *
END OF VOL. I.
W. Marchant, Printer, 3, Greville-street, Holborn.
* * * * *
Notes to Volume I.
[1] Henry VI. founder of Eton and King's College, in Cambridge.
[2] Dr. Priestley, on Philosophical Necessity.
[3] Κατα θειον δηλονοτι χρησμον. Eusebii Chron. p. 10. See also Syncellus.
[4] Αιγυπτους--προς αλληλους τᾳ ῥηματι Αμουν χρησθαι. Isis et Osiris. p.
355.
[5] Ὁ δε συμβαλων τοις απο των αδυτων ἑυρηθεισιν αποκρυφοις ΑΜΜΟΥΕΝΩΝ
γραμμασι συγκειμενοις, ἁ δη ουκ ην πασι γνωριμα, την μαθησιν ἁπαντων αυτος
ησκησε· και τελος επιθεις τῃ πραγματειᾳ τον κατ' αρχας μυθον και τας
αλληγοριας εκποδων ποιησαμενος, εξηνυσατο την προθεσιν. Euseb. Præp. Evang.
l. 1. c. 9. p. 32.
[6] He makes it exceed the æra of the Mosaic creation 1336 years. See
Marsham's Canon Chron. p. 1.
[7] The Rev. Dr. Barford, Prebendary of Canterbury, and Rector of Kimpton,
Hertfordshire.
[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus.
Syntag. 1. p. 7.
[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066.
He calls the temple Ἱερον Ομανου.
[10] Et Solem et calorem המה Chammha vocant (Syri.) Selden de Diis Syris.
Syntag. 2. c. 8. p.247.
[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v.
1. c. 11. p.72.
[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Camæ, Camelis,
Cambalidus, Comopolis, Comara, &c. All these are either names of places,
where the Amonians settled; or are terms, which have a reference to their
religion and worship.
[13] Plutarch. Amatorius. vol. 2. p.768.
[14] 2 Chron. c. 34. v. 4. Ωρον ειωθασι Καιμιν προσαγορευειν. Plutarch.
Isis et Osiris, vol. 2. p.374.
[15] _I will cut off the remnant of Baal from this place, and the name of
the Chammerim with the priests_. Zephaniah. c. 1. v. 4. From hence we may,
in some degree, infer who are meant by the Baalim.
[16] Hesychius.
[17] Herodotus. l. 2. c. 42.
Ham sub Jovis nomine in Africâ diu cultus. Bochart. Geog. Sac. l. 1. c. 1.
p. 5.
Αμμωνα Λιβυες τον Δια προσαγορευουσι, και ουτω τιμωσι· και γαρ και
φαιστος εν τοις Λακεδαιμονικοις επιβαλλων φησι,
Ζευ Λιβυης Αμμων, κερατηφορε, κεκλυθι Μαντι.
Pindar. Pyth. ode 4. v. 28. Schol.
[18] Plutarch. Isis et Osiris. vol. 2. p. 354. Zeus was certainly, as these
writers say, a title given to Ham; yet it will be found originally to have
belonged to his father; for titles were not uniformly appropriated.
[19] Herodotus. l. 2, c. 49. Speaking afterwards of the people at Dodona,
he says, Χρονου πολλου διεξελθοντος, επυθοντα εκ της Αιγυπτου απικομενα τα
ουνοματα τα τον θεων των αλλων, Διονυσου δε ὑστερον πολλῳ επυθοντο. c. 52.
_It was a long time before they had names for any of the Gods; and very
late before they were acquainted with Dionusus; which Deity, as well as all
the others, they received from Egypt._ See also l. 2. c. 59.
[20] Sanchoniathon apud Eusebium prodit Ægyptiorum Κνηφ esse Phœnicum
Αγαθοδαιμονα, vel secundum Mochum, Χουσωρα. See notes to Iamblichus, by
Gale, p, 301.
[21] Chusistan, to the east of the Tigris, was the land of Chus: it was,
likewise, called Cutha, and Cissia, by different writers. A river and
region, styled Cutha, mentioned by Josephus, Ant. Jud. l. 9. c. 14. n. 3.
the same which by others has been called Cushan, and Chusistan.
[22] The harbour at Carthage was named Cothon. Strabo. l. 17. p. 1189.
Also, an island in that harbour. Diodorus Sic. l. 3. p. 168.
[23] Χουσον μεν ουδεν εβλαψεν ὁ κρονος. Αιθιοπες γαρ, ὡν ηρξεν, ετι και νυν
ὑπο ἑαυτων τε και των εν τῃ Ασιᾳ παντων, ΧΟΥΣΑΙΟΙ καλουνται. Josephus. Ant.
Jud. l. 1. c. 6. § 2.
[24] Euseb. Præp. Evang. l. 1. c. 10. p. 39.
[25] Sanchoniathon apud eundem. Ibid.
See Michaelis Geographia Hebræor. Extera. p. 2.
[26] Ὁ πρωτος οικησας τῃν Μεστραιαν χωραν, ητοι Αιγυπτον, Μεστραϊμ,
εβασιλευσεν εν αυτῃ τῃ Μεστραιᾳ. Euseb. Chron. p. 17.
Μεστραϊμ of the LXX.
Josephus calls the country of Egypt Mestra. Την γαρ Αιγυπτον Μεστρην, και
Μεστραιους τους Αιγυπτιους ἁπαντας, ὁι ταυτην οικουντες, καλουμεν. Ant.
Jud. l. 1. c. 6. § 2.
[27] Apud Euseb. Præp. Evan. l. 1. c. 10. p. 36.
Hierapolis of Syria, was called Magog, or rather the city of Magog. It was
also called Bambyce. Cœle (Syria) habet--Bambycen, quæ alio nomine
Hierapolis vocatur, Syris vero Magog. Plin. Hist. Nat. l. 5. § 19. p. 266.
[28] Genesis. c. 10. v. 8, 9. Hence called Νεβρωδ ὁ κυνηγος, και Γιγας,
Αιθιοψ.--Chronicon Paschale. P. 28.
[29] Πρωτον γενεσθαι Βασιλεα Αλωπον εν Βαβυλωνι Χαλδαιον. Euseb. Chron. p.
5. ex Apollodoro. The same from Abydenus. Euseb. Chron. p. 6.
Εν τοις αστροις του ουρανου εταξαν (τον Νεβρωδ), και καλουσιν Ωριωνα.
Cedrenus. p. 14.
Εγεννηθη δε και αλλος εκ της φυλες του Σημ (Χαμ), Χους ονομαστι, ὁ Αιθιοψ,
ὁστις εγεννησε τον Νεβρωδ, Γιγαντα, τον την Βαβυλωνιαν κτισαντα, ὁν
λεγουσιν ὁι Περσαι αποθεωθεντα, και γενομενον εν τοις αστροις του ουρανου,
ὁντινα καλουσιν Ωριωνα. Chronicon Paschale. p. 36.
[30] Homer. Odyss. l. Λ v. 571.
[31] Chronicon. Pasch. p. 36.
[32] Strabo. l. 6. p. 421.
[33] Gratii Cyneget. v. 527.
[34] Solinus de Situ Orbis. c. 11.
[35] Plin. Nat. Hist. l. 3. c. 1.
[36] Silius Italicus. l. 3. v. 393.
[37] Seneca. Œdipus. act 2. v. 436.
[38] Sylvæ. l. 1. carm. 2. v. 226.
Dionysius of the Indian Camaritæ:
Ζωματα, και Νεβριδας επι στηθεσσι βαλοντες,
Ευοι Βακχε λεγοντες. V. 703.
At the rites of Osiris, Και γαρ νεβριδας περικαθαπτονται (ὁι Αιγυπτιοι) και
θυρσους φορουσι κτλ. Plutarch Isis et Osir. p. 364.
[39] Arnobius. l. 5. p. 185. edit. 1661. Ceres fessa, oras ut venit
Atticas--Nebridarum familiam pelliculâ cohonestavit hinnulea.
[40] Nimrod built Babylon; which is said to have been the work of Belus.
Βαβυλων'--ειρηται δ' υπο Βηλου. Etymologicum Magnum.
Arcem (Babylonis) Rex antiquissimus condidit Belus. Ammian. Marcellinus. l.
23.
Here was a temple, styled the temple of Belus.
[41] Eusebius. Præp. Evang. l. 1. c. 9. p. 32. l. 1. c. 10. p. 36. p. 40.
[42] See also the Phædrus of Plato: Ηκουσα τοινυν περι Ναυκρατιν της
Αιγυπτου κτλ.
[43] Anthologia. l. 1. 91. l. 1. 29.
[44] Eusebius. Præp. Evang. l. 1, c. 10. p. 36. from Sanchoniathon.
[45] Lucan. l. 1. v. 444.
[46] Selden de Diis Syrib: Prolegomena. c. 3.
[47] Lycophron. v. 459. Scholia ibidem.
It is also compounded with Cham, as in Orchamus, a common Babylonish
appellation.
Rexit Achæmenias urbes pater Orchamus; isque
Septimus a prisci numeratur origine Beli.
Ovid. Metamorph. l. 4. v. 212.
[48] Eusebii Præp. Evang. l. 1. c. 10. p. 36.
[49] Gruter. v. 1. 37. n. 4, 5, 6.
[50] Damascius apud Photium. c. 242.
[51] Αλωρος, Alorus, the first king who reigned. Syncellus. p. 18.
Ἁλια, Halia, was a festival at Rhodes in honour of the Sun, to whom that
Island was sacred. Ῥοδιοι τα Ἁλια τιμωσιν. Athenæus. l. 13. p. 561. The
first inhabitants were styled Heliadæ. Diodorus Sic. l. 5. p. 327. And they
called the chief temple of the Deity Ἁλιον, Halion. Eustath. ad Hom. Odyss.
Ζ. They came after a deluge, led by Ochimus, Macar, and others.
[52] Gruter. Inscript. xl. 9. and lvi. 11.
[53] Macrobii Saturn. l. 3. c. 8.
[54] Pomponius Laetus.
Camilla was in like manner attendant on the Gods.
Cælitum Camilla expectata advenis. Ennius in Medo, ex Varrone de Ling. Lat.
p. 71. Edit. Dordrechti. 1619.
[55] Juba apud Plutarchum in Numa. vol. 1. p. 64.
[56] Scholia in Apollon. Rhodium. l. 1. v. 917. So Camœna was rendered
Casmœna.
[57] De Amore Fraterno. p. 483.
[58] Isaiah. c. 14. v. 12.
[59] Genesis. c. 41. v. 45. and Exodus. c. 1. v. 11.
[60] Theophilus ad Autolycum. l. 3. p. 392. Iablonsky. l. 2. c. 1. p. 138.
[61] Canticles. c. 8. v. 11.
Mention is made of Amon, Jeremiah. c. 46. v. 25. Nahum. c. 3. v. 8.
It was sometimes compounded; and the Deity worshipped under the titles of
Or-On: and there were temples of this denomination in Canaan.
Solomon fortified Beth-Oron the upper, and Beth-Oron the nether. 2 Chron.
c. 8. v. 5.
As Ham was styled Hamon, so was his son Chus, or Cuth, named Cuthon and
Cothon; as we may judge from places, which, were denominated, undoubtedly,
from him. At Adrumetum was an island at the entrance of the harbour so
called: Hirtius. Afric. p. 798. Another at Carthage, probably so named from
a tower or temple. Ὑποκεινται δε τῃ ακροπολει ὁι τε λιμενες, και ὁ
ΚΩΘΩΝ.--Strabo. l. 17. p. 1189.
[62] Voss. de Idol. vol. 1. l. 2. c. 17. p. 391.
[63] Apocalyps. c. 9. v. 11.
[64] The Sun's disk, styled Αιθοψ:
Ἱππευων ἑλικηδον ὁλον πολον ΑΙΘΟΠΙ ΔΙΣΚῼ. Nonnus. l. 40. v. 371.
Αιθιοπαιδα Διονυσον. Ανακρεων. αλλοι τον οινον. αλλοι την Αρτεμιν.
Hesychius. Altered to Αιθοπα παιδα by Albertus.
[65] The Egyptian Theology abounded with personages formed from these
emanations, who, according to Psellus, were called Eons, Ζωνες, Αζωνες. See
Iamblichus, and Psellus, and Damascius.
[66] Stephanus Byzant.
[67] Scholia on Dionysius. v. 239. What it alluded to may be seen from
other authors.
[68] Homer. Iliad. Ο. v. 690. Ὁ ενθερμος, και πυρωδης. Hesychius.
[69] Ηθ καρδια. Etymolog. Magnum ex Orione, in Athribis.
They express it after the manner of the Ionians, who always deviated from
the original term. The Dorians would have called it, with more propriety,
Ath.
[70] Horus Apollo. l. 1. c. 22. p. 38.
[71] Clemens Alexandrius from Ptolemy Mendesius. Strom. l. 1. p. 378.
It was called also Abur, or Abaris, as well as Athur. In after times it was
rebuilt; and by Herodotus it is styled Cercasora. By Athuria is to be
understood both the city and the district; which was part of the great Nome
of Heliopolis.
[72] Orphic. Argonaut. v. 1323.
[73] Athenagoræ Legatio. p. 293.
Proserpine (Κορα) was also called Athela, ibid.
[74] Apollonius Rhodius. l. 3. v. 52.
[75] Homer. Iliad. Κ. v. 37.
[76] Homer. Iliad. Ψ. v. 94.
[77] Homer. Odyss. Ξ. v. 147.
Ath-El among many nations a title of great honour.
[78] Plin. Nat. Hist. l. 5. c. 31.
[79] Valerius Flaccus. l. 2. v. 78. The chief city was Hephæstia.
[80] Universa vero gens (Æthiopum) Ætheria appellata est. Plin. l. 6. c.
30.
[81] Plin. l. 5. c. 31.
[82] Genesis. c. 10. v. 18. c. 11. v. 2.
[83] 1 Kings. c. 16. v. 31.
[84] 2 Kings. c. 11. v. 1.
[85] Ovid. Metamorph. l. 5. v. 162.
So in Virgil.
Comites Sarpedonis ambo,
Et clarus Ethemon Lyciâ comitantur ab altâ.
Or, Clarus et Ethemon. Æneis. l. 10. v. 126.
[86] 1 Kings. c. 11. v. 14. Adad, the fourth king of Edom. Gen. c. 36. v.
35.
[87] 1 Kings. c. 20. v. 1.
[88] Nicolaus Damasc. apud Josephum Antiq. l. 7. c. 5.
[89] 2 Samuel. c. 8. v. 3.
[90] 1 Chron. c. 18. v. 10.
[91] Zechariah. c. 12. v. 11.
There was a town of this name in Israel. Some suppose that the Prophet
alluded to the death of Josiah, who was slain at Megiddo.
[92] Plutarch. Apothegmata. p. 180. One of the wives of Esau was of Canaan,
and named Adah, the daughter of Elon the Hittite. Gen. c. 36. v. 2.
[93] Αδα, ἡδονη· και ὑπο Βαβυλωνιων ἡ Ηρα. Hesychius.
[94] Macrobii Saturnalia. l. 1. c. 23.
[95] Adamantis fluv. Gangeticus.
Adam was sometimes found reversed, as in Amad, a Canaanitish town in the
tribe of Ashur. Joshua. c. 19. v. 26. There was a town Hamad, as well as
Hamon, in Galilee: also, Amida, in Mesopotamia.
[96] Polybius. l. 1. p. 31.
Atis, in Phrygia, and Lydia, was represented with a crown of rays, and a
tiara spangled with stars, την καταστικτον τοις αστροις τιαραν. Julian.
Orat. 5. p. 179.
[97] Podalia, Choma, præfluente Adesa. Plin. l. 5. c. 17.
It was compounded, also, Az-On. Hence Αζωνες in Sicily, near Selinus.
Diodori Excerpta. l. 22.
[98] Herbert's Travels. p. 316. He renders the word Attash.
Hyde of the various names of fire among the Persians; Va, Adur, Azur,
Adish, Atesh, Hyr. c. 29 p. 358. Atesh Perest is a Priest of fire. Ibid. c.
29. p. 366.
[99] Aziz, lightning; any thing superlatively bright, analogous to Adad and
Rabrab. Hazazon Tamor, mentioned 2 Chron. c. 20. v. 2.
[100] Orat. 4. p. 150.
[101] Azaz, and Asisus, are the same as Asis and Isis made feminine in
Egypt; who was supposed to be the sister of Osiris the Sun.
[102] Την ΜΟΝΑΔΑ τους ανδρας ονομαζειν Απολλωνα. Plutarch. Isis & Osiris.
p. 354.
[103] Hence came asso, assare, of the Romans.
Jezebel, whose father was Ethbaal, king of Sidon, and whose daughter was
Athaliah, seems to have been named from Aza-bel; for all the Sidonian names
are compounds of sacred terms.
[104] Places, which have this term in their composition, are to be found
also in Canaan and Africa. See Relandi Palæstina. vol. 2. p. 597. Joseph.
Ant. l. 8. c. 2. Hazor, the chief city of Jabin, who is styled king of
Canaan, stood near Lacus Samochonites. Azorus, near Heraclea, in Thessaly,
at the bottom of Mount Œta. Hazor is mentioned as a kingdom, and,
seemingly, near Edom and Kedar. Jeremiah. c. 49. v. 30. 33.
[105] Hazor in Sicily stood near Enna, and was, by the Greeks, rendered
Ασσωρος, and Ασσωρον. Azor and Azur was a common name for places where
Puratheia were constructed. See Hyde. Relig. Pers. c. 3. p. 100.
[106] The country about the Cayster was particularly named Asia.
Ασιῳ εν λειμωνι Καϋστριου αμφι ρεεθρα. Homer. Iliad. Β. v. 461.
Of these parts see Strabo. l. 13. p. 932.
[107] Ἱεραπολις--θερμων υδατων πολλων πληθουσα, απο του ἱερα πολλα εχειν.
Stephanus Byzant.
[108] Ἱεραπολις, ὁπου τα θερμα ὑδατα, και το Πλουτωνιον, αμφω
παραδοξολογιαν τινα εχοντα. Strabo. l. 13. p. 933.
[109] Damascius apud Photium in Vitâ Isidor. c. 242.
[110] At Hierapolis, Acharaca, Magnesia, and Myus. Strabo. l. 12. p. 868.
Αχαρακα, εν ῃ το Πλουτωνιον, εχον και αλσος πολυτελες, και νεων Πλουτωνος
τε και Ἡρας καν το ΧΑΡΩΝΙΟΝ αντρον ὑπερκειμενον του αλσους, θαυμαστον τῃ
φυσει. Strabo. l. 14. p. 960.
[111] Plin. H. N. L. 2. c. 93. Spiritus lethales alibi, aut scrobibus
emissi, aut ipso loci situ mortiferi: alibi volucribus tantum, ut Soracte
vicino urbi tractu: alibi præter hominem cæteris animantibus: nonnunquam et
homini; ut in Sinuessano agro, et Puteolano. Spiracula vocant, alii
Charoneas scrobes, mortiferum spiritum exhalantes. Strabo of the same:
Θυμβρια, παρ' ἡν Αορνον εστι σπηλαιον ἱερον, ΧΑΡΩΝΙΟΝ λεγομενον, ολεθριους
εχον αποφορας. l. 14. p. 943.
[112] Ἁπαντα μεν ουν τα των Περσων ἱερα και Μηδοι και Αρμενιοι τετιμηκασι·
τα δε της Αναϊτιδος διαφεροντως Αρμενιοι. Strabo. l. 11. p. 805.
[113] Anait signifies a fountain of fire; under which name a female Deity
was worshipped. Wherever a temple is mentioned, dedicated to her worship,
there will be generally found some hot streams, either of water or bitumen;
or else salt, and nitrous pools. This is observable at Arbela. Περι Αρβηλα
δε εστι και Δημητριας πολις, ειθ' ἡ του ναφθα πηγη, και το πυρα, και το της
Αναιας, (or Αναϊτιδος) ἱερον. Strabo. l. 16. p. 1072.
Of Anait see Strabo. l. 11. p. 779. l. 12. p. 838. l. 15. p.1066.
[114] Strabo. l. 14. p. 951.
[115] Εστι και Αλησιον πεδιον της Ηπειρου, ἱνα πηγνυται ἁλας. Stephanus
Byzantinus.
[116] Pausanias. l. 8. p. 618.
[117] Athanasius, who was of Egypt, speaks of the veneration paid to
fountains and waters. Αλλοι ποταμους και κρηνας, και παντων μαλιστα
Αιγυπτιοι το ὑδωρ προτετιμηκασι, και θεους αναγορευουσι. Oratio contra
Gentes. p. 2. Edit. Commelin.
[118] It was an obsolete term, but to be traced in its derivatives. From
Ees-El came Ασυλον, Asylum: from El-Ees, Elis, Elissa, Eleusis, Eleusinia
Sacra, Elysium, Elysii campi in Egypt and elsewhere.
[119] Of those places called Lasa many instances might be produced. The
fountain at Gortyna in Crete was very sacred, and called Lasa, and Lysa.
There was a tradition, that Jupiter when a child was washed in its waters:
it was therefore changed to Λουσα. Pausanias says, ὑδωρ ψυχροτατον
παρεχεται ποταμων. l. 8. p. 685.
In Judea were some medicinal waters and warm springs of great repute, at a
place called of old Lasa. Lasa ipsa est, quæ nunc Callirrhoë dicitur, ubi
aquæ calidæ in Mare Mortuum defluunt. Hieron. in Isaiam. c. 17. 19.
Ἡρωδης τοις κατα Καλλιῤῥοην θερμοις εκεχρητο. Josephus de B. J. l. 1. c.
33.
Alesa, urbs et fons Siciliæ. Solinus. c. 11. The fountain was of a
wonderful nature.
[120] Strabo. l. 5. p. 385.
[121] Strabo. l. 15. p. 1029.
[122] Strabo. l. 4. p. 314.
[123] Strabo. l. 6. p. 421.
[124] Strabo. l. 14. p. 951. Here was a cavern, which sent forth a most
pestilential vapour. Diodorus Sic. l. 4. p. 278.
[125] Voyages de Monconys. Parte 2de. p. 38.
[126]
Sulmo mihi patria est, gelidis uberrimus undis.
Ovid. Tristia. l. 5. Eleg. 10. v. 3.
[127] John. c. 3. v. 23. Ην δε και Ιωαννης βαπτιζων εν Αινων εγγυς Σαλειμ·
so denominated by the antient Canaanites.
[128] Pausanias. l. 7. p. 535. The city Arles in Provence was famed for
medicinal waters. The true name was Ar-Ales, the city of Ales: it was also
called Ar-El-Ait, or Arelate.