[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.

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.

[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.

[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]

[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.

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

[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.

[311] Virgil. Æneid. l. 3. v. 274.

[312] Gruter's Inscriptions. vol. 1. p. mlxxxii. n. 8.

[313] Plutarch. in Artaxerxe. p. 1012.

[314] Ctesias in Persicis.

So Hesychius Τον γαρ ἡλιον ὁι Περσαι Κυρον λεγουσιν· Hence Κυρος, αρχων, βασιλευς, ibid. also Κυρος, εξουσια.

[315] Strabo, speaking of the river Cur, or Cyrus. l. 11. p. 764.

[316]