[130] Pausanias. l. 8. p. 659.
[131] Pausanias. l. 7. p. 535.
[132] Strabo. l. 12. p. 812.
[133] Strabo. l. 12. p. 839.
[134] Gaspar Brechenmaker. § 45. p. 57
[135] Tacitus. Annal. l. 13. c. 57.
From this antient term As, or Az, many words in the Greek language were
derived: such as αζομαι, veneror; αζω, ξηραινω; αζαλεον, θερμον; αζα,
ασβολος; αζωπες, αι ξηραι εκ της θεωριας. Hesychius.
[136] Cyril. contra Julianum. l. 10. p. 342. And Iamblich. in vitâ
Pythagoræ.
Ζαν Κρονου. Lactantii Div. Institut. l. 1. c. 11. p. 53.
Ζαν, Ζευς. Hesychius.
[137] Joshua. c. 19. v. 33. Judges. c. 4. v. 11. Also Tzaanan. Micah. c. 1.
v. 11. Solis Fons.
[138] Relandi Palæstina. v. 2. p. 983.
[139] Diodorus Siculus. l. 2. p. 90.
[140] 1 Samuel. c. 31. v. 9, 10.
[141] Joshua. c. 15. v. 31.
[142] Pausanias. l. 5. p. 430.
Ζανα, Ζονα, Ξοανα· all names of the same purport, all statues of the Sun,
called Zan, Zon, Zoan, Xoan.
[143] Silius Italicus. l. 8. v. 421.
[144] Lactantius, de F. R. l. 1. p. 65.
Fit sacrificium, quod est proficiscendi gratiâ, Herculi, aut _Sanco_, qui
idem deus est. Festus.
[145] Dionysius Halicarnass. Antiq. Rom. l. 4. p. 246. St. Austin supposes
the name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive,
ut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate
Dei. l. 18. c. 19. The name was not of Roman original; but far prior to
Rome.
[146] Gruter. Inscript. vol. 1. p. 96. n. 6.
Semoni Sanco Deo Fidio. n. 5.
Sanco Fidio Semo Patri. n. 7
Sanco Deo Patr. Reatin. sacrum. n. 8.
From San came the Latine terms, sanus, sano, sanctus, sancire.
Vossius derives San, or Zan, from שנד, sævire. De Idol. l. 1. c. 22. p.
168.
[147] Macrobii Saturn. l. 3. c. 8. p. 282.
Hence, perhaps, came ζωειν and ζην to live: and ζωον, animal: and hence the
title of Apollo Ζηνοδοτηρ.
[148] Tertullian. Apolog. c. 24.
[149] Δουσαρη (lege Δουσαρης) σκοπελος και κορυφη ὑψηλοτατη Αραβιας·
ειρηται δ' απο του Δουσαρου. Θεος δε ὁυτος παρα Αραψι και Δαχαρηνοις
τιμωμενος. Stephanus Byz.
Δους, Dous, is the same as Deus. Δους-Αρης, Deus Sol.
[150] Δυσωρον καλεομενον ουρος. Herod. l. 5. c. 17.
[151] Agathias. l. 2. p. 62.
[152] Το ονομα τουτο Θρακον ἡ Βενδις· ὁυτω και Θρακος θεολογου μετα των
πολλων της Σεληνης ονοματων και την Βενδιν εις την θεον αναπεμψαντος.
Πλουτωνη τε, και Ευφροσυνη, Βενδις τε κραταια.
Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91.
[153] Plutarch. in Artaxerxe. p. 1012.
[154] Virgil. Æneis. l. 3. v. 80.
Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex:
unde hodieque Imperatores Pontifices dicamus. Servii Scholia ibidem.
[155] Ὁι δ' Ἱερεις το παλαιον μεν δυνασται τινες ησαν. Strabo. l. 12. p.
851. It is spoken particularly of some places in Asia Minor.
[156] Pythodorus, the high priest of Zela and Comana in Armenia, was the
king of the country. Ην ὁ Ἱερευς κυριος των παντων. Strabo. l. 12. p. 838.
[157] Etymologicum Magnum.
Κυναδης Ποσειδων Αθηνῃσιν ετιματο. Hesychius.
[158] Genesis. c. 14. v. 19. אל עליון קנה שמים.
Sabacon of Ethiopia was Saba Con, or king of Saba.
[159] Strabo. l. 16. p. 1074.
[160] Ptolem. Geogr. lib. 5. cap. 19 p. 165. He places very truly the
Orcheni upon the Sinus Persicus: for they extended so far.
Παρακειται τῃ ερημῳ Αραβιᾳ ἡ Χαλδαια χωρα. Idem. l. 5. c. 20. p. 167.
[161] Plin. H. N. l. 6. c. 27.
[162] Ezra. c. 5. v. 6. c. 4. v. 9-17.
[163] The priests in Egypt, among other titles, were called Sonchin, sive
Solis Sacerdotes, changed to Σογχης in the singular. Pythagoras was
instructed by a Sonchin, or priest of the Sun. It is mentioned as a proper
name by Clemens Alexandr. Strom. l. 1. p. 356. And it might be so: for
priests were denominated from the Deity, whom they served.
[164] See Observations upon the Antient History of Egypt. p. 164.
[165] Description de la Ville de Pekin. p. 5. He mentions Chao Kong. p. 3.
[166] See Observations and Inquiries. p. l63.
[167] Diodorus Siculus. l. 1. p. 25.
[168] L. 3. c. 61.
[169] L. 7. c. 40.
Patæcion is mentioned by Plutarch de audiendis Poetis. p. 21.
Patiramphes is for Pata-Ramphan, the priest of the God Ramphan, changed to
Ramphas by the Greeks.
Ram-phan is the great Phan or Phanes, a Deity well known in Egypt.
[170] Also in Asampatæ; a nation upon the Mæotis. Plin. l. 6. c. 7.
[171] L. 11. p. 794. He speaks of it as a proper name; but it was certainly
a title and term of office.
[172] Herodotus. l. 4. c. 110.
[173] Aor, is אור of the Chaldeans.
[174] Proclus in Timæum. l. 1. p. 31.
See Iablonsky. l. 1. c. 3. p. 57.
Clemens Alexand. Strom. l. 1. p. 356.
It is remarkable that the worshippers of Wishnou, or Vistnou in India, are
now called Petacares, and are distinguished by three red lines on their
foreheads. The priests of Brama have the same title, Petac Arez, the
priests of Arez, or the Sun. Lucæ Viecampii Hist. Mission. Evangel. in
India, 1747. c. 10. §. 3. p. 57.
[175] Eubebius. Præp. Evang. l. 1. c. 10. p. 34.
[176] Damascius apud Photium. c. 243.
Belus primus Rex Assyriorum, quos constat Saturnum (quem eundem et Solem
dicunt) Junonemque coluisse. Servius in Virg. Æneid. l. 1.
[177] Theoph. ad Antolycum. l. 3. p. 399. Μη γινωσκοντες, μητε τις εστιν ὁ
Κρονος, μητε τις εστιν ὁ Βηλος. Idem.
[178] Psalm 92. v. 10.
[179] Psalm 112. v. 9.
[180] Jeremiah. c. 48. v. 25.
[181] Luke. c. 1, v. 69.
[182] Pausanias. l. 3. p. 239.
Callimachus. Hymn to Apollo, v. 71. He mentions Minerva Κραναια, Cranæa. l.
10. p. 886.
Among the Romans this title, in later times, was expressed Granus and
Grannus: hence, in Gruter Inscriptions, p. 37. n. 10, 11, 12. APPOLLINI
GRANNO.
[183] The Dorians expressed it Ουπις. Palæphatus. p. 78.
[184] Cicero de Nat. Deor. l. 3. 23.
[185] Huetii Demonstratio. p. 83.
[186] Orus Apollo. c. 1. p. 2.
Some have, by mistake, altered this to Ουραιον.
[187] Leviticus. c. 20. v. 27.
Deuteronomy, c. 18. v. 11. Translated _a charmer, or a consulter with
familiar spirits, or a wizard, or a necromancer_.
Tunc etiam ortæ sunt opiniones, et sententiæ; et inventi sunt ex cis
augures, et magni divinatores, et sortilegi, et inquirentes Ob et Iideoni,
et requirentes mortuos. Selden de Diis Syris. Synt. 1. c. 2. p. 48. from M.
Maimonides in more Nebuchim.
[188] Justin Martyr's second Apology. p. 6.
Of serpent worship, see Eusebius. P. E. l. 1. c. 10. p. 40, 41. And
Clementis Alexand. Cohort. p. 14. Arnobius. l. 5. Ælian. l. 10. c. 31. of
the Asp.
Herodotus. l. 2. c. 74.
[189] 1 Samuel. c. 28. v. 7. בעלת אוב.
[190] It is called Abdir, Abadir, and Abaddir, by Priscian. He supposes the
stone Abaddir to have been that which Saturn swallowed, instead of his son
by Rhea. Abdir, et Abadir, Βαιτυλος. l. 1.; and, in another part, Abadir
Deus est. Dicitur et hoc nomine lapis ille, quem Saturnus dicitur devorâsse
pro Jove, quem Græci Βαιτυλον vocant. l. 2.
[191] Bochart. Hierozoicon. l. 1. c. 3. p. 22.
[192] Macrobius. Saturnalia. l. 1. c. 10. p. l62.
[193] The father of one of the goddesses, called Diana, had the name of
Upis. Cicero de Naturâ Deorum. l. 3. 23.
It was conferred upon Diana herself; also upon Cybele, Rhea, Vesta, Terra,
Juno. Vulcan was called Opas, Cicero de Nat. Deor. l. 3.
Ops was esteemed the Goddess of riches: also, the Deity of fire:
Ωπι ανασσα, πυρα προθυρος, πυρ προ των θυρων. Hesychius.
Την Αρτεμιν Θρακες Βενδειαν, Κρητες δε Δικτυναν, Λακεδαιμονιοι δε Ουπιν
(καλουσι.) Palæphatus. c. 32. p. 78.
[194] Callimachus. Hymn to Diana. v. 204.
[195] Sidonius Apollinaris. Carm. 9. v. 190.
[196] Αινων εγγυς του Σαλειμ. Eusebius de locorum nominibus in sacrâ
Script. Ain On, tons solis. Salim is not from Salem, peace; but from Sal,
the Sun, the Sol of the Latines. Salim, Aquæ solis; also Aquæ salsæ.
[197] St. John. c. 3. v. 23.
[198] Pythagoras used to swear by τετρακτυν παγαν αενναου φυσεως. See
Stanley of the Chaldaic Philosophy, and Selden de Diis Syris. Synt. 2. c.
1. p. 135.
Και πηγη πηγων, και πηγων πειρας ἁπασων. Oracle concerning the Deity,
quoted in notes to Iamblichus. p. 299.
[199] Athenagor. Legatio. p. 293.
[200] The Amonians dealt largely in fountain worship: that is, in the
adoration of subordinate dæmons; which they supposed to be emanations and
derivatives from their chief Deity. They called them Zones, Intelligences,
Fountains, &c. See Psellus and Stanley upon the Chaldaic Philosophy. p. 17.
c. 3.
See Proclus on the Theology of Plato. l. 5. c. 34. p. 315.
[201] Edita de magno flumine Nympha fui. Ovid. Epist. 5. v. 10.
Some make her the daughter of Cebrenus; others of the river Xanthus.
[202] Plin. N. H. l. 4. c. 12.
[203] Joshua. c. 1. 19. v. 38.
[204] Macrobius. Sat. l. 1. c. 7. p. 151.
[205] Fontis stagna Numici. Virg. l. 7. 150.
Egeria est, quæ præbet aquas, Dea grata Camœnis. Ovid. See Plutarch. Numa.
[206] It is my opinion that there are two events recorded by Moses, Gen. c.
10. throughout; and Gen. c. 11. v. 8. 9. One was a regular migration of
mankind in general to the countries allotted to them: the other was a
dispersion which related to some particulars. Of this hereafter I shall
treat at large.
[207] Νασον Σικελαν. Theocritus. Idyll. 1. v. 124.
Γυναικα τε θησατο μαζον. Homer II. Ω. v. 58.
Σκυθην ες οιμον, αβατον εις ερημιαν. Æschyl. Prometh. v. 2.
To give instances in our own language would be needless.
[208] Joshua. c. 19. v. 8. Baalath-Beer, the well or spring of Baal-Ath.
[209] The Jews often took foreign names; of which we have instances in
Onias, Hyrcanus, Barptolemæus, &c.
Solinus, c. 25. mentions an altar found in North-Britain, inscribed to
Ulysses: but Goropius Becanus very truly supposes it to have been dedicated
to the Goddess Elissa, or Eliza.
Ab Elissâ Tyriâ, quam quidam Dido autumant. Velleius Paterculus. l. 1.
Elisa, quamdiu Carthago invicta fuit, pro Deâ culta est. Justin. l. 18. c.
6.
The worship of Elisa was carried to Carthage from Canaan and Syria: in
these parts she was first worshipped; and her temple from that worship was
called Eliza Beth.
[210] Sarbeth or Sarabeth is of the same analogy, being put for Beth-Sar or
Sara, οικος κυριου, or κυριακη; as a feminine, answering to the house of
our Lady. Απο ορους Σαραβαθα. Epiphanius de vitis Prophetar. p. 248. See
Relandi Palæstina. p. 984.
[211] Damascus is called by the natives Damasec, and Damakir. The latter
signifies the town of Dama or Adama: by which is not meant Adam, the father
of mankind; but Ad Ham, the Lord Ham, the father of the Amonians. Abulfeda
styles Damascus, Damakir, p. 15. Sec or Shec is a prince. Damasec signifies
principis Ad-Amæ (Civitas). From a notion however of Adama signifying Adam,
a story prevailed that he was buried at Damascus. This is so far useful, as
to shew that Damasec was an abbreviation of Adamasec, and Damakir of
Adama-kir.
Also Κυρεσκαρτα the city of Kuros, the Sun. Stephanus Byzant. Manakarta,
Δαδοκαρτα, Ζαδρακαρτα. See Bochart. notæ in Steph. Byzantinum. p. 823.
Vologesakerta. Plin. l. 6. p. 332.
There was No-Amon in Egypt, and Amon-No. Guebr-abad. Hyde. p. 363.
Ghavrabad. p. 364. Atesh-chana, domus ignis. p. 359. An-Ath, whose temple
in Canaan was styled Beth-Anath, is found often reversed, and styled
Ath-An; whence came Athana, and Αθηνα of the Greeks. Anath signified the
fountain of light, and was abbreviated Nath and Neith by the Egyptians.
They worshipped under this title a divine emanation, supposed to be the
Goddess of Wisdom. The Athenians, who came from Sais in Egypt, were
denominated from this Deity, whom they expressed Ath-An, or Αθηνη, after
the Ionian manner. Της πολεως (Σαϊτων) Θεος αρχηγος εστιν, Αιγυπτιστι μεν
τ' ουνομα Νηϊθ, Ἑλληνιστι δε, ὡς ὁ εκεινων λογος, Αθηνα. Plato in Timæo. p.
21.
[212] Stephanus Byzantinus.
[213] Isaiah. c. 30. v. 4.
Of Hanes I shall hereafter treat more fully.
[214] Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called Σηγωρ by
Syncellus. p. 100.
[215] The same term is not always uniformly expressed even by the sacred
writers. They vary at different times both in respect to names of places
and of men. What is in Numbers, c. 13. 8, הושע, Hoshea, is in Joshua. c. 1.
v. 1. יהושע Jehoshua: and in the Acts, c. 7. v. 45. Jesus, Ιησους. Balaam
the son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter.
c. 2. v. 15.
Thus Quirinus or Quirinius is styled Curenius, Luke. c. 2. v. 2. and
Lazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11. v. 2.
Baal-Zebub, Βεελζεβουλ, Matthew. c. 12. v. 24. So Bethbara in Judges, c. 7.
v. 24. is Bethabara of John. c. 1. v. 28.
Almug, a species of Cedar mentioned 1 Kings, c. 10. v. 11. is styled Algum
in 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is
Calne of Isaiah. _Is not Chalno as Carchemish?_ c. 10. v. 9. Jerubbaal of
Judges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is
Aram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.
Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.
Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.
[216] Iamblichus says the same: Ἑλληνες δε εις Ἡφαιστον μεταλαμβανουσι τον
Φθα. Iamblichus de Myster. sect. 8. c. 3. p. 159.
[217] Cicero de Natura Deorum. l. 3. c. 22.
[218] Auctor Clementinorum. Hom. 9. p. 687. Cotelerii.
[219] Huetii Demonstratio Evan. p. 88.
[220] It is sometimes compounded, and rendered Am-Apha; after the Ionic
manner expressed Ημηφα; by Iamblichus, Ημηφ. Κατ' αλλην δε ταξιν προσταττει
θεον Ημηφ. Sect. 8. c. 3. p. 158.
Hemeph was properly Ham-Apha, the God of fire.
It was also rendered Camephis, Καμηφις, and Καμηφη, from Cam-Apha. Stobæus
from Hermes.
By Asclepiades, Καμηφις, or Κμηφις. Καμηφιν τον ἡλιον ειναι φησιν αυτον τον
δηπου τον νουν τον νοητουν. Apud Damascium in vita Isidori. Photius.
[221] Iamblichus. Sect. 8. c. 3. p. 159.
Hence ἁπτω, incendo: also Aptha, an inflammation, a fiery eruption.
Αφθα, ἡ εν στοματι ἑλκωσις. Hesychius.
Αφθα, λεγεται εξανθηματων ειδος κλ. Etymolog. Mag.
[222] Stephanus Byzantinus.
[223] Zosimus. l. 1. p. 53.
See Etymolog. Magnum, Alpha.
[224] Pausanias. l. 2. p. 180.
[225] Pausanias. l. 3. p. 242. supposed to be named from races.
[226] Pausanias. l. 8. p. 692. or Αφνειος, as some read it.
In like manner Αφθαλα και Αφθαια, Ἑκατη. Stephanas Byzantinus.
[227] Cælius Rhodig. l. 8. c. l6. Αφητωρ, ὁ εν τοις Δελφοις θεος. Auctor
Antiquus apud Lilium Gyraldum. Syntag. 7.
[228] These towers were oracular temples; and Hesychius expressly says,
Αφητορεια, μαντεια. Αφητορος, προφητευοντος. Hesychius. Αφητορος Απολλωνος.
Iliad. l. Α. v. 404. Προφητευοντος και μαντευομενου. Schol. ibid.
[229] See Hoffman. Lexic.
[230] Plutarch. Numa. vol. 1. p. 68. Ὑδωρ ἱερον αποδειξαι ταις Ἑστιαισι
παρθενοις.
Nec tu aliud Vestam, quam vivam intellige flammam.
Ovid. Fasti. l. 6. v. 291.
[231] Φρατορας, τους της αυτης μετεχοντας Φρατριας, συγγενεις. Hesychius.
Απατουρια, ἑορτη Αθηνῃσιν. Hesychius. Apaturia is compounded of Apatour, a
fire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So
Prætor and Prætorium are from Pur-tor of the same purport. The general name
for all of them was Purgoi, still with a reference to fire.
[232] Iliad. Α. v. 63.
[233] Diodorus Siculus. l. 1. p. 24.
[234] Plutarch. Numa. p. 62.
[235] In Syria was Astacus, or the city of Chus: and Astacur, the city of
the Sun. In other parts were Astacures, and Astaceni, nations: Astacenus
Sinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at
Colchis; Asta and Astea in Gedrosia; Aita in Spain, and Liguria; Asta and
regio Astica in Thrace.
Doris named Hestiæotis. Strabo. l. 9. p. 668.
Παι Ῥεας, ἁ γε Πρυτανεια λελογχας, Ἑστια.
Pindar. Nem. Ode 11. v. 1.
[236] Philo apud Eusch. Præp. Evang. l. 1. c. 10.
Arabibus Sol Talos, Ταλος, et Samasa. Lilius Gyrald. Syntag. 7. p. 280.
[237] Stephanus Byzant.
[238] Pausanias. l. 5. p. 386.
[239] Pausanias. l. 5. p. 387, 388.
[240] Abulfeda. Tab. Syriæ. p. 5. Syria Scham appellata. Dividitur Syria in
quinque præfecturas, quarum unicuique nomine proprio nomen, Al Scham, scil.
_Syriæ_, commune datur. Excerptum ex Ibn Ol Wardi. p. 176.
Abulfeda supposes, that Syria is called Scham, quasi sinistra. It was
called Sham for the same reason that it was called Syria. Συρος γαρ ὁ
ἡλιος, the same as Σειριος. Persæ Συρη Deum vocant. Lilius Gyraldus.
Syntag. 1. p. 5. Συρια θεα, i.e. Dea Cœlestis. Syria is called at this day
Souristan. Souris from Sehor, Sol, Σειριος of Greece.
[241] Reineccii Syntagma. Class. 6. cxxii. p. 458.
[242] El-Samen was probably the name of the chief temple at Zama; and
comprised the titles of the Deity, whom the Numidians worshipped. El Samen
signifies Deus Cœlestis, or Cœlorum: which El Samen was changed by the
Romans to Ælia Zamana.
[243] Ἱστεον δε ὁι Χαλδαιος απο του Σημ καταγονται, εξ ὁυ και ὁ Αβρααμ.
Syncelli Chronograph, p. 98.
[244] Eutychii sive Ebn Patricii Hist vol. 1. p. 60.
[245] Εκ της φυλης του Σημ Χους ονοματι, ὁ Αιθιοψ. Chron. Paschal. p. 36.
[246] Ἑτερος δε ὑιος του Σημ--ονοματι Μεστραεϊμ. Theophilus ad Autolyc. l.
2. p. 370.
[247] Alii Shemi filium faciunt Canaanem. Relandi Palæstina. v. 1. p. 7.
[248] The sons of Ham; Cush and Mizraim, and Phut, and Canaan. Genesis. c.
10. v. 6.
Ham is the father of Canaan. Genesis. c. 9. v. 18, 22.
From Sam, and Samen, came Summus; and Hercules Summanus; Samabethi,
Samanæi, Samonacodoma.
[249] Orphic. Hymn. 33.
[250] Orphic. Hymn. 7. So Ελθε Μακαρ, to Hercules, and to Pan. Κλυθι Μακαρ,
to Dionusus. Also, Μακαρ Νηρευς. Κλυθι, Μακαρ, Φωνων, to Corybas the Sun.
[251]
Μελπον δ' ὁπλοτερων Μακαρων γενεσιν τε, κρισιν τε.
Orphic. Argonaut. v. 42.
[252] Diodorus Siculus. l. 5. p. 327, 328.
We read of Macaria in the Red Sea. Plin. l. 6. c. 29.
Το Τυρκαιον ορος, και Μακαρια. Diodorus Sic. l. 3. p. 173.
[253] Cyprus was called Μακαρια, with a town of the same name. Ptolem.
Lesbos Macaria. Clarissima Lesbos; appellata Lana, Pelasgia, Aigeira,
Æthiope, Macaria, a Macareo Jovis nepote. Plin. l. 5. c. 31. and Mela. l.
2. c. 7. p. 209.
Ὁσσον Λεσβος ανο Μακαρος εδος εντος εεργει. Homer. Iliad. Ω. v. 544.
Rhodes, called Macaria. Plin. l. 5. c. 31.
A fountain in Attica was called Macaria. Pausanias. l. 1. p. 79.
Part of Thrace, Macaria. Apollonius Rhod. l. 1. v. 1115.
A city in Arcadia. Μακαριαι. Steph. Byzant.
Μακαρ, a king of Lesbos. Clement. Cohort. p. 27.
An island of Lycia, Macara. Steph. Byzant.
The Macares, who were the reputed sons of Deucalion, after a deluge,
settled in Chios, Rhodes, and other islands. Diodorus Sic. l. 5. p. 347.
[254] Pausanias. l. 8. p. 602. He speaks of Macaria the daughter of
Hercules. l. 1. p. 80.
[255] Pausanias. l. 10. p. 896.
[256] Diodorus. l. 5. p. 347. Μακαρ ὁ Κρινακου. Schol. in Homer. Iliad. Ω.
v. 544.
[257] Ὁι Σαννοι, ὁυς προτερον ελεγον Μακρωνας. Strabo. l. 12.
Sanni, Σαννοι, means Heliadæ, the same as Macarones. Μακρωνες, near
Colchis, ὁι νυν Σαννοι. Stephanus Byzant.
[258] The same as the Cadmeum. Μακαρων νησος, ἡ ακροπολις των εν Βοιωτιᾳ
Θηβων το παλαιον, ὡς ὁ Παρμενιδης. Suidas.
Diodorus Siculus. l. 5. p. 347. Μακαρων νησοι, near Britain and Thule.
Scholia in Lycophron. v. 1200.
Ἁιδ' εισιν Μακαρων νησοι, τοθι περ τον αριστον
Ζηνα, Θεων βασιληα, Ῥεη τεκε τῳδ' ενι χωρῳ.
Of the Theban Acropolis, Tzetzes in Lycophron. v. 1194.
[259] Herodotus. l. 3. c. 16.
[260] Macra, a river in Italy. Plin. l. 3. c. 5.
[261] Euripides in Ione. v. 937. Ενθα προσβοῤῥους πετρας Μακρας καλουσι γης
ανακτες Ατθιδος. Ibid.
Pausanias informs us that the children of Niobe were supposed to have been
here slain in this cavern.
[262] Euripides ibid. Also, in another place, he mentions
Κεκροπος ες Αντρα, και Μακρας πετρηρεφεις.
[263] Διαβασι δε τον Κηφισσον βωμος εστιν αρχαιος Μειλιχιου Διος.
Pausanias. l. 1. p. 9.
[264] Pausanias. l. 2. p. 154.
[265] Pausanias. l. 2. p. 132.
[266] Pausanias. l. 10. p. 897.
[267] Pausanias. l. 7. p. 573.
[268] The country of the Amalekites is called the land of Ham. 1
Chronicles. c. 4. v. 40.
[269] 1 Kings. c. 11. v. 33.
[270] I will cut off the remnant of Baal from this place, and the name of
the Chamerims with the priests; and them that worship the host of heaven
upon the house tops, and them that worship, and that swear by the Lord, and
that swear by _Malcham_. Zephaniah. c. 1. v. 4.
[271] Judges. c. 1. v. 10. Joshua. c. 15. v. 13. Deuteronomy. c. 2. v. 21.
Joshua. c. 11. v. 22. and c. 13. v. 12.
The priests at the Elusinian mysteries were called ανακτοτελεσται. Clement.
Alex. Cohort. p. 16.
[272] Pausanias. l. 1. p. 87. It was in the island Lade before Miletus. The
author adds, when the bones were discovered. Αυτικα δε λογος ηλθεν ες τους
πολλους Γηρυονου του Χρυσαορου ειναι μεν τον νεκρον--κτλ--και χειμαῤῥον τε
ποταμον Ωκεανον εκαλουν.
See Cicero de Nat. Deor. l. 3. of Anaces, Ανακτες. Τους Διος κουρους Ανακας
ὁι Αθηναιοι προσηγορευσαν. Plutarch. Numa.
[273] Michael Psellus. p. 10.
[274] Psalm 28. v. 1. Deuteron. c. 32. v. 15. Isaiah. c. 17 v.10. Psalm 78.
v. 35. It is often styled Selah.
[275] Isaiah. c. 23. v. 8.
[276] Genesis. c. 17. v. 15.
[277] Tobit. c. 1. v. 22.
[278] Esther. c. 1. v. 16.
[279] Joshua. c. 13. v. 3. סרני. Judges. c. 16. v. 5.
In Samuel they are styled Sarnaim. 1. c. 29. v. 7.
[280] Ostrum Sarranum.
[281] Jeremiah. c. 39. v. 3.
[282] Isaiah. c. 37. v. 4. Jeremiah. c. 39. v. 3.
[283] It is sometimes expressed Saronas.
Est et regio Saronas, sive δρυμος. Reland. Palæstina. p. 188. Any place
sacred to the Deity Saron was liable to have this name: hence we find
plains so called in the Onomasticon of Eusebius. Ὁ Σαρων--ἡ απο του ορους
Θαβωρ επι την Τιβεριαδα λιμνην χωρα.
[284] Plin. l. 4. c. 8.
[285] Lilius Gyraldus. Syntag. 4. p. 170. from Pausanias, and Aristides in
Themistoclem.
[286] Σαρωνια, Αρτεμις· Αχαιοι. Hesych. She was, by the Persians, named
Sar-Ait. Σαρητις, Αρτεμις· ὁι Περσαι. ibidem.
[287] Pausanias. l. 2. p. 189.
[288] Pausanias. l. 2. p. 181.
[289] Callimachus calls the island Asterie κακον σαρον. Αστεριη, ποντοιο
κακον σαρον. This, by the Scholiast, is interpreted καλυντρον· but it
certainly means a Rock. Hymn. in Delon. v. 225.
[290] Σαρωνιδες πετραι, η ἁι δια παλαιοτητα κεχηνυιαι δρυες. Hesych.
[291] Callimachus. Hymn to Zeus. v. 22.
[292] Diodorus Siculus. l. 5. p. 308.
[293] See Observations and Inquiries upon Ancient History. p. 196.
[294] Eusebii Præp. Evang. l. 10. c. 13. p. 500.
[295] Josephus contra Apion. l. 1. c. 13. p. 445.
[296] Diodorus Siculus. l. 3. p. 144.
[297] Heliodori Æthiopica. l. 4. p. 174.
[298] Achor, θεος απομυιος. Clement. Alexandr. Cohortatio. p. 33.
[299] Lucan. l. 8. v. 475.
[300] Και γαρ τον Οσιριν Ἑλλανικος Υσιριν ειρηκεν ακηκοεναι απο των Ἱερεων
λεγομενον. Plutarch. Isis et Osiris. vol. 1. p. 364.
[301] Eusebius. Præp. Evang. l. 1. c. 10. p. 39.
[302] Annum quoque vetustissimi Græcorum λυκαβαντα appellant τον απο του
ΛYΚΟΥ; id est Sole. &c. Macrob. Saturn. l. 1. c. 17. p. 194.
[303] Lycaon was the same as Apollo; and worshipped in Lycia: his priests
were styled Lycaones: he was supposed to have been turned into a wolf.
Ovid. Metam. l. 1. v. 232. Apollo's mother, Latona, was also changed to the
same animal. Ἡ Λητω εις Δηλον ηλθε μεταβαλλουσα εις λυκον. Scholia in
Dionys. v. 525.
People are said to have been led to Parnassus by the howling of wolves;
Λυκων ωρυγαις. Pausanias. l. 10. p. 811.
The Hirpi were worshippers of fire, and were conducted to their settlement
in Campania by a wolf. Strabo. l. 5. p. 383.
In the account given of Danaus, and of the temple founded by him at Argos,
is a story of a wolf and a bull. Pausan. l. 2. p. 153. The temple was
styled Απολλωνος ἱερον Λυκιου.
[304] Pausanias above: also, Apollo Λυκαιος, and Λυκειος. Pausan. l. 1. p.
44. l. 2. p. 152, 153.
[305] Pausanias. l. 10. p. 811.
[306] Pausanias. l. 7. p. 530.
[307] Pausanias. l. 8. p. 678.
[308] Ὁι Δελφοι το πρωτον Λυκωρεις εκαλουντο. Scholia in Apollon. Rhod. l.
4. v. 1489.
[309] Stephanus Byzant. and Strabo. l. 9. p. 640. said to have been named
from wolves. Pausanias. l. 10. p. 811.
[310] Λυκωρεια, πολις Δελφιδος, εν ᾑ τιμᾳται ὁ Απολλων. Etymolog. Magnum.
These places were so named from the Sun, or Apollo, styled not only Λυκος,
but Λυκωρευς and Λυκωρειος: and the city Lucoreia was esteemed the oldest
in the world, and said to have been built after a deluge by Lycorus, the
son of Huamus. Pausan. l. 10. p. 811.
Ὑιωνος Φοιβοιο Λυκωρειοιο Καφαυρος. Apollon. l. 4. v. 1489.
Λυκωρειοιο, αντι του Δελφικου. Scholia. ibid. It properly signified
_Solaris_.