Κιῤῥαν, επινειον Δελφων. Pausan. l. 10. p. 817.

[317] Cyrenaici Achorem Deum (invocant) muscarum multitudine pestilentiam adferente; quæ protinus intereunt, postquam litatum est illi Deo. Plin. l. 10. c. 28. See also Clement. Alexand. Cohort. p. 33.

Some late editors, and particularly Harduin, not knowing that Achor was worshipped at Cyrene, as the Θεος απομυιος, have omitted his name, and transferred the history to Elis. But all the antient editions mention Achor of Cyrene; Cyrenaici Achorem Deum, &c. I have examined those printed at Rome, 1470, 1473. those of Venice, 1472, 1476, 1487, 1507, 1510. those of Parma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516, 1524, 1532. the Basil edition by Froben, 1523: and they all have this reading. The edition also by Johannes Spira, 1469, has Acorem, but with some variation. The spurious reading, Elei myagrum Deum, was, I imagine, first admitted into the text by Sigismund Gelenius, who was misled by the similarity of the two histories. Harduin has followed him blindly, without taking any notice of the more antient and true reading.

[318] Stephanus Byzantinus. See also Scholia on Callimachus. Hymn. in Apoll. v. 91.

[319]

[320] Plin. N. H. l. 5. p. 249.

[321] L. 1. c. 8. p. 43.

[322] Justin, speaking of the first settlement made at Cyrene, mentions a mountain Cura, which was then occupied. Montem Cyram, et propter amœnitatem loci, et propter fontium ubertatem occupavere. l. 13. c. 7.

[323] Conformably to what I say, Ekron is rendered Ακκαρων by the Seventy. 1 Samuel c. 6. v. 15.

So also Josephus Antiq. Jud. l. 6. c. 1. p. 312.

In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.

Ου ζητησουσι Μυιαν θεον Ακκαρων. Gregory Nazianz. Editio Etonens. 1610. Pars secunda cont. Julianum. p. 102.

In Italy this God was styled by the Campanians, Ἡρακλης Απομυιος. See Clemens. Cohort. p. 33.

The place in Egypt, where they worshipped this Deity, was named Achoris; undoubtedly the same, which is mentioned by Sozomen. l. 6. c. 18.

[324] Clemens Alexand. Cohort. p. 44.

He quotes another, where the fate of Ephesus is foretold:

There is a third upon Serapis and his temple in Egypt;

The temple of Serapis was not ruined till the reign of Theodosius. These three samples of Sibylline poetry are to be found in Clemens above.

[325] Achad was one of the first cities in the world. Genesis. c. 10. v. 10.

Nisibis city was named both Achad and Achar. See Geographia Hebræa Extera of the learned Michaelis. p. 227.

[326] Stephanus Byzant.

[327] Lutatius Placidus upon Statius. Theb. l. 1. v. 718.

[328] Heliodori Æthiopica. l. 4. p. 175.

[329] Heliodori Æthiopica. l. 10. p. 472.

[330] Diodorus Siculus. l. 5. p. 327.

[331] Apollonius Rhod. of the Heliadæ. l. 4. v. 604.

[332]

Cham being pronounced Sham, and Shem, has caused some of his posterity to be referred to a wrong line.

[333] Callimachus. Hymn to Apollo. v. 19.

[334] Nicander Alexipharmica. v. 11.

[335] Pausanias. l. 10. p. 827.

[336] It is, however, to be found in Euripides, under the term οχος. Theseus says to Adrastus:

[337] From Uc and Uch came the word euge: also ευχη, ευχομαι, ευχωλη, of the Greeks. Callimachus abounds with antient Amonian terms. He bids the young women of Argos to receive the Goddess Minerva,

From Uc-El came Euclea Sacra, and Ευκλος Ζευς. Ευκλεια, Αρτεμις.

Ευκλος, Διος ἱερευς, εν Μεγαροις και εν Κορινθῳ. Hesychius, so amended by Albertus and Hemsterhusius.

[338] Iliad Α. v. 69.

[339] Iliad. Ζ. v. 76.

[340] Iliad. Ρ. v. 307.

[341] Iliad. Ο. v. 282.

[342] Iliad. Η. v. 221. It occurs in other places:

Also Odyss. Θ. v.123. and Ω. v. 428.

[343] In the Hymn to Silenus, that God is called Σιληνων οχ' αριστε. And in the poem de Lapidibus, the Poet, speaking of heroic persons, mentions their reception in heaven:

[344] Genesis. c. 45. v. 21.

[345] Josephus. Antiq. Jud. l. 8. c. 6.

[346] See Relandi Palæstina. vol. 1. c. 41. p. 265.

[347] Plin. l. 8. c. 46.

[348] Plin. l. 5. c. 9.

[349]

[350] Plin. l. 5. c. 18.

[351] Athanasii Epist. ad solitariam vitam agentes. p. 658.

[352] Epiphanius adversus Hæres. l. 2. tom. 2. p. 719.

[353] See the learned Professor Michaelis in his Geographia Extera Hebræor. p. 134, 135.

[354] The Ionians changed this termination into e. Hence Arene, Camissene, Cyrene, Arsace, Same, Capissene, Thebe, &c.

[355] Colchis was called Aia simply, and by way of eminence: and, probably, Egypt had the same name; for the Colchians were from Egypt. Strabo mentions Ιασονος πλουν τον εις Αιαν. l. 1. p. 38. And Apollonius styles the country of Colchis Aia.

[356] Lib. 5. c. 14.

[357] Coronus is to be met with in Greece. He is mentioned as a king of the Lapithæ, and the son of Phoroneus; and placed near mount Olympus.

[358] Upon the Euphrates.

[359] A city in Parthia.

[360] Calamon, or Cal-Amon, was a hill in Judea; which had this name given to it by the Canaanites of old. Cyril mentions—αφικομενοι τινες απο του ΟΡΟΥΣ Καλαμωνος—in epistolâ ad Calosyrium.

[361] 1 Kings. c. 15. v. 27.

[362] In Canaan was a well known region called Palæstine.

So Tan-agra, Tan-is, Tyndaris.

Tin, in some languages, signified mud or soil.

[363] Ptolemy. l. 4. p. 112.

[364] See Amos. c. 9. v. 7.

[365] Jeremiah. c. 47. v. 4. speaks of the island of Caphtor in Egypt.

[366] Theocritus. Idyll. 2. v. 45. Scholia.

It is still common in the Arabian Gulf, and in India; and is often expressed Dive, and Diva; as in Lacdive, Serandive, Maldive. Before Goa is an island called Diu κατ' εξοχην.

[367] Βαιθηλ, οικος Θεου. Hesychius.

Βαιθηλ, θεοις ναος. Suidas.

[368] Elisa, called Eliza, Elesa, Eleasa, Ελεασα. 1 Maccab. c. 9. v. 5. and c. 7. v. 40. often contracted Lesa, Lasa, &c.

[369] Pocock's Travels. vol. 2. p. 106.

[370] Iablonsky. vol. 1. l. 1. c. 1. p. 4. de Gulielmo Tyrio, ex libro 21. c. 6.

[371] Herodotus. l. 2. c. 41.

[372] Strabo. l. 17. p. 1167.

[373] Ταυτα μεν ουν Ερατοσθενης ἱστορηκεν· την δε μεγαλην μαχην προς Δαρειον ουκ εν Αρβηλοις—αλλα εν Γαυγαμηλοις γενεσθαι συνεπεσεν· σημαινειν δε φασιν οικον Καμηλου την διαλεκτον. Plutarch. vita Alexand. vol. 1. p. 683.

Strabo says the same. Εστι μεν ουν τοπος επισημος ὁυτος, και τ' ουνομα· μεθερμηνευθεν γαρ εστι Καμηλου οικος. l. 16. p. 1072.

[374] Ὁι μεν τα πλειστα συγγραψαντες λεγουσιν, ὁτι ἑξακοσιους σταδιους απεχει, ὁιδε τα ελαχιστα, ὁτι ες πεντακοσιους.

Αλλα εν Γαυγαμηλοις γαρ γενεσθαι την μαχην προς τῳ ποταμῳ Βουμαδῳ λεγει Πτολεμαιος και Αριστοβουλος· πολις δε ουκ ην τα Γαυγαμηλα, αλλα κωμη μεγαλη, ουδε ονομαστος ὁ χωρος, ουδε εις ακοην ἡδυ το ονομα.

Arrian. Expedit. Alex. l. 6. p. 247.

[375] Strabo. l. 16. p. 1072.

[376] Strabo acknowledges the failure of his countrymen in this respect.—Πολλα μεν ουν και μη οντα λεγουσιν ὁι Αρχαιοι Συγγραφεις, συντεθραμμενοι τῳ ψευδει δια της μυθολογιας. l. 8. p. 524.

[377] All thy fortresses shall be spoiled, as Shalman spoiled Beth Arbel in the day of battle. The mother was dashed in pieces upon her children. Hosea. c. 10. v. 14. Ar in this place does not signify a city; but אור, the title of the Deity: from whence was derived ἱερος of the Greeks. The seventy, according to some of their best copies, have rendered Beth Arbel οικον Ιερο-Βααλ, which is no improper version of Beth-Aur-Bel. In some copies we find it altered to the house of Jeroboam; but this is a mistake for Jero-Baal. Arbelus is by some represented as the first deified mortal. Cyril contra Julian. l. 1. p. 10. and l. 3. p. 110.

There was an Arbela in Sicily. Stephanus, and Suidas. Also in Galilee; situated upon a vast cavern. Josephus seized and fortified it. Josephi Vita. p. 29.

[378] See Strabo. l. 11. p. 774. l. 15. p. 1006. l. 1. p. 41. p. 81.

See also Philo Biblius apud Euseb. P. E. l. 1. c. 10. p. 34 Iamblichus. § 7. c. 5.

[379] Diodorus Siculus. l. 17. p. 538. He makes no mention of Gaugamela.

[380] Strabo. l. 10. p. 724.

[381] Macrobius. Saturn. l. 3. c. 8. p. 284.

[382] Servius in lib. 11. Æneid. v. 558.

[383] Plutarch in Numâ. p. 61.

[384] Gruter. p. lvi. n. 11. vol 1.

[385] Gruter. vol. 1. p. lvi. 12. also p. xl. 9.

[386] Or else Beth-Arbel was another name of the same temple.

[387] Syncellus. p. 55.

[388] Eusebii Chron. p. 14.

[389] Etymologicum magnum. Ἡρακλης.

[390] Herodotus. l. 2. c. 124.

[391] Geog. Nubiensis. p. 17.

Michaelis Geog. Hebræorum Extera. p. 154.

[392] 2 Kings. c. 17. v. 6. and c. 18. v. 11. also 1 Chron. c. 5. v. 26.

[393] Strabo. l. 16. p. 1070.

[394] Observations upon the Antient History of Egypt. p. 175.

[395] Strabo. l. 7. p. 505. So also Herodotus and Pausanias.

[396] Σελλοι, ὁι Δωδωναιοι. Steph. Byzantinus.

[397] Pausanias. l. 2. p. l66.

[398] It is called Chau-On, Χαυων, by Steph. Byzantinus, from Ctesias. Χαυων, χωρα της Μηδιας. Κτησιας εν πρωτῳ Περσικων. Chau-On is οικος ἡλιου, the house of the Sun, which gave name to the district.

[399] Strabo. l. 4. p. 270. and p. 282.

[400] 1 Maccab. c. 9. v. 62, 64.

[401] Judith. c. 7. v. 3.

[402] Pausanias. l. 1. p. 91.

[403] There were many places and temples of Baal, denominated Caballis, Cabali, Cabala, Cabalia, Cabalion, Cabalissa, &c. which are mentioned by Pliny, Strabo, Antoninus, and others. Some of them were compounded of Caba: concerning which I shall hereafter treat.

[404] Pausanias. l. 4. p. 282.

Strabo mentions Caucones in Elea. l. 8. p. 531. The Caucones are also mentioned by Homer. Odyss. γ. v. 366.

Caucane in Sicily was of the same purport, mentioned by Ptolemy. l. 3. c. 4.

[405] Apollonius Rhodius styles it Cutais: Κυταϊδος ηθεα γαιης. l. 4. v. 512.

[406] See De Lisle's curious map of Armenia and the adjacent parts of Albania, &c.

[407] Pausanias. l. 1. p. 40.

There was a river Acheron in Elis. Strabo. l. 8. p. 530. And the same rites were observed in honour of the θεος μυιαγρος, that were practised in Cyrene. Clement. Cohort. p. 33.

In Pontus was a river Acheron. Ειθα δε και προχοαι ποταμου Αχεροντος εασιν. Apollon. Argonaut. l. 2. v. 745. also ακρα Αχερουσια. The like to be found near Cuma in Campania: and a story of Hercules driving away flies there also. Ῥωμαιοι δε απομυιῳ Ἡρακλει (θυουσι). Clementis Cohort. ibid.

[408] Varro de Ling. Lat. lib. 5. p. 49. altered to Novella by some, contrary to the authority of the best MSS. See Scaliger's notes. p. 81. edit. anno 1619. Dordrechti.

See Selden de Diis Syris. Syntag. 2. c. 2. p. 174. In vetustioribus excusis de Re Rusticâ non Novella, sed Covella legitur. Covella autem Cœlestis, sive Urania interpretatur.

[409] Ennii Annal. l. 1.

[410] The Persians worshipped Cœlus; which is alluded to by Herodotus, when he says, that they sacrificed upon eminences: Τον κυκλον παντα του Ουρανου Δια καλεοντες. l. 1. c. 131. To the same purpose Euripides;

Clement. Alexand. Strom. l. 5. p. 717. Plutarch. p. 369. p. 424.

Aspice hoc sublime candens, quem invocant omnes Jovem. Cicero de Naturâ Deor. l. 1.

[411] Αλλ' Αθηναιοι μεν Κελεον, και Μεγανειραν ἱδρυνται Θεους. Athenag. Legat. p. 290.

[412] Abulfeda. Tabula Syriæ. p. 5.

Nassir Ettusæus. p. 93. apud Geog. vet.

[413] The city Argos was in like manner called Κοιλον. Πολλακις το· Αργος Κοιλον φησι, καθαπερ εν Επιγονοις. Το ΚΟΙΛΟΝ Αργος ουκ ετ' οικησοντ' ετι.—ετι και εν Θαμυρα, Αργεϊ Κοιλῳ. Scholia in Sophoc. Œdipum Colon.

[414] Iliad. Β. v. 615.

[415] Strabo. l. 8. p. 529.

[416] Strabo. l. 8. p. 534.

[417] Janus Gulielmus Laurenbergius, Antiquarius.

[418] Φαινοιατο αν εοντες ὁι των Δωριεων ἡγεμονες Αιγυπτιοι ιθαγενεες. Herod. l. 6. c. 54.

Of their original and history I shall hereafter give a full account.

[419] Ὁποσα δε ᾳδουσιν εν τῳ Πρυτανειῳ, φωνη μεν εστι αυτων ἡ Δωριος. Pausanias. l. 5. p. 4l6.

[420]

[421] Strabo. l. 8. p. 564.

It is mentioned by Thucydides: Ες τον Καιαδαν, ὁυπερ τους κακουργους εμβαλλειν ειωθεισαν (ὁι Λακεδαιμονιοι.) l. 1. c. 134.

It is expressed Κεαδας by Pausanias; who says that it was the place, down which they threw Aristomenes, the Messenian hero. l. 4. p. 324.

[422] Strabo. Ibidem.

[423]

[424] Strabo. l. 8. p. 564.

[425] Iliad. l. 1. v. 266.

[426] Iliad. Β. v. 581.

Odyss. Δ. v. 1. Ὁιδ' ιξον ΚΟΙΛΗΝ Λακεδαιμονα ΚΗΤΩΕΣΣΑΝ.

[427] Strabo says as much: Ὁιδε, ὁτι ὁι απο των σεισμων ρωχμος Καιετοι λεγονται. l. 8. p. 564.

[428] Hence the words cove, alcove; and, perhaps, to cover, and to cope.

[429] Strabo. l. 5. p. 356.

[430] Καταδε φορμιας της Ιταλιας Αιητην τον νυν Καιητην προσαγορευομενον. l. 4. p. 259.

Virgil, to give an air of truth to his narration, makes Caieta the nurse of Æneas.

According to Strabo it was sometimes expressed Cai Atta; and gave name to the bay below.—Και τον μεταξυ κολπον εκεινοι Καιατταν ωνομασαν. l. 5. p. 3?6.

[431] Scholia Eustathij in Dionysij περιηγησιν. v. 239. and Steph. Byzantinus. Αιγυπτος.

[432] Χασμα δε γεννηθεν—εδεξατο τον ποταμον—ειτα εξεῤῥηξεν εις την επιφανειαν κατα Λαρυμναν της Λοκριδος την ανω—Καλειται δ' ὁ τοπος Αγκοη κτλ. Strabo. l. 9. p. 623.

It is called Anchia by Pliny. N. H. l. 4. c. 7. As, both the opening and the stream, which formed the lake, was called Anchoe; it signified either fons speluncæ, or spelunca fontis, according as it was adapted.

[433] 1 Corinthians, c. 15. v.47, 48.

[434] Cluverii Germaniæ Antiq. l. 1. c. 13. p. 91.

[435] Beyeri Additamenta to Selden de Diis Syris. p. 291.

Achor near Jericho. Joshua, c. 15. v. 7.

[436] Ptolem. lib. 5. c. 18. p. 164.

[437] Plato in Cratylo. p. 410.

[438] See Kircher's Prodromus Copticus. p. 180 and p. 297.

[439] Ibidem, and Jameson's Specilegia. c. 9. § 4.

[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.

Pior Monachus Ægyptiacus. Socratis Hist. Eccles. p. 238.

Piammon. Sozomen. H. E. p. 259.

Piambo, or P'ambo. Socratis Eccles. H. p. 268.

It was sometimes expressed Po, as in Poemon Abbas, in Evagtius.

In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.

Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis, contracted.

[441] Gennad. Vitæ illustrium virorum. l. 7. Pachomius, a supposed worker of many miracles.

[442] Antonius Diogenes in Photius. cod. 166.

[443] Plutarch. Isis et Osiris. v. 1. p. 355.

Paamyles is an assemblage of common titles. Am-El-Ees, with the prefix. Hence the Greeks formed Melissa, a sacred name as of Ham El-Ait, they formed Melitta, the name of a foreign Deity, more known in Ionia than in Hellas.

[444] Plutarch: Quæstiones Græcæ. v. p. 296.

[445] Pausanias. l. 1. p. 83. Amphilucus was a title of the Sun.

[446] Pausanias. l. 1. p. 4. in like manner, ταφοι των Ιφιμεδειας και Αλωεως παιδων· Pausanias. l. 9. p. 754.

[447] Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p. 406.

A twofold reason may be given for their having this character; as will be shewn hereafter.

[448] Pausanias. l. 10. p. 896. Many instances of this sort are to be found in this writer.

[449] Herodotus. l. 2. c. 143.

[450] See Reland, Dissertatio Copt. p. 108.

Jablonsky Prolegomena in Pantheon Ægyptiacum. p. 38. Also Wesselinge. Notes on Herod. l. 2. c. 143.

[451] This was certainly the meaning; for Plato, speaking of the Grecians in opposition to other nations, styled Βαρβαροι, makes use of the very expression: Πολλη μεν ἡ Ἑλλας, εφη, ω Κεβης, εν ῃ ενεισι που αγαθοι ανδρες, πολλα δε και τα των βαρβαρων γενη. In Phædone. p. 96.

[452] Kircher. Prodromus Copticus. p. 300 and p. 293.

[453] Kircher. Prod. p. 293.

[454] Sanchoniathon apud Euseb. Præp. Evan. l. 1. c. 10. p. 37.

[455] Damascius: Vita Isodori, apud Photium. Cod. ccxlii.

[456] Jablonsky; Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.

[457] Ausonius. Epigram. 30.

Kircher says, that Pi in the Coptic is a prefix, by which a noun is known to be masculine, and of the singular number: and that Pa is a pronoun possessive. Paromi is Vir meus. It may be so in the Coptic: but in antient times Pi, Pa, Phi, were only variations of the same article: and were indifferently put before all names: of which I have given many instances. See Prodromus. Copt. p. 303.

[458] Virgil. Æneid. l. 7. v. 679.

[459] Cicero de Divinatione. l. 2.

[460] See also v. 28, 29, 31, and 32.

[461] Gruter. Inscript. lxxvi. n. 6.

[462] Ibid. lxxvi. n. 7.