So in Pindar. Κελαδοντι μοι αμφι Κινυραν. Pyth. Ode 2. p. 203.

We have the same from the Tripod itself.

[779] Hymn to Venus of Salamis. See Homer Didymi. vol. 2. p. 528.

The names of the sacred hymns, as mentioned by Proclus in his Χρηστομαθεια, were Παιανες, Διθυραμβος, Αδωνις, Ιο Βακχον, Ὑπορχηματα, Εγκωμια, Ευκτικα. Photius. c. 236. p. 983.

[780] Diodorus. l. 5. p. 213.

[781] Idque a Θριαμβῳ Græco, Liberi Patris cognomento. Varro de linguâ Lat. l. 5. p. 58.

[782] Diodorus Siculus. l. 5. p. 213.

[783] Epiphanius—adversus Hæres. l. 3. p. 1093.

[784] Pindar. Olympic Ode vi. p. 53.

Iamus, supposed by Pindar to have been the son of Apollo; but he was the same as Apollo and Osiris. He makes Apollo afford him the gift of prophecy:

[785] Of the Iamidæ, see Herodotus. l. v. c. 44. l. ix. c. 33.

[786] Pindar. Ibidem. p. 51.

[787] Pi is the antient Egyptian prefix.

[788] Herodotus. l. 1. c. 62. p. 30.

[789] Apollonius Rhodius. l. 3. v. 1180.

An ox or cow from being oracular was styled Alphi as well as Omphi. Hence Plutarch speaks of Cadmus: Ὁν φασι το αλφα παντων προταξαι. δια το Φοινικας ὁυτω καλειν τον βουν. Sympos. Quæst. 9. 3.

[790] In insulâ Pharo. Pliny. l. 36. c. 12.

[791] Wheeler's Travels, p. 207.

[792] Wheeler. p. 204. Sandys's travels. p. 32.

[793] Strabo. l. 17. p. 1141.

[794] Strabo. l. 3. p. 259.

[795] Strabo. l. 2. p. 258.

[796] Strabo. Ibidem. Ou-Ob. Sol. Pytho. Onoba, regio Solis Pythonis.

[797] Strabo calls the African pillar Abyluca; which is commonly rendered Abila.—Ενιοι δε στηλας ὑπελαβον την Καλπην, και την Αβυλυκα—κτλ. Ibidem. Ab-El-Uc, and Ca-Alpe.

Calpe is now called Gibel-Tar, or Gibralter: which name relates to the hill where of old the pillar stood.

[798] —Αλλ' απο λιμενος μεν ουδεις αναγηται, μη θυσας τοις Θεσις, και παρακαλεσας αυτους βοηθους. Arrian upon Epictetus. l. 3. c. 22.

[799] Virgil. l. 3. Æneis.

[800] Callimachus. Hymn to Delos. v. 3l6.

[801] Homer. Hymn to Apollo, v. 156.

Helen is said to have been a mimic of this sort.

[802] Το ἱερον του Ουριου απεχει απο του Βυζαντιου σταδια ρκ· γινονται δε μιλια ιϛ. και εστι στενοτατον το στομα του Ποντου καλουμενον. Anon. Descript. Ponti Euxini.

[803] See Spon. and Wheeler's travels. p. 209.

[804] Dionysius περιηγης. v. 380.

[805] Apollonius Rhodius. l. 1. v. 601.

[806] Ibid. l. 1. v. 1114.

In another place,

[807] Orphic Argonaut. v. 375.

[808] Homer's Hymn to Apollo.

[809] Orphic Argonaut. v. 1295.

Sophocles calls the sea coast παραβωμιος ακτη, from the numbers of altars. Œdipus Tyrannus. v. 193.

The like province was attributed to the supposed sister of Apollo, Diana: Jupiter tells her—

And, in another place:

[810] Πριν γε ουν ακριβωθηναι τας των αγαλματων σχεσεις, κιονας ἱσταντες ὁι παλαιοι εσεβον τουτους, ὡς αφιδρυματα του Θεου. Clemens Alexand. l. 1. p. 418.

[811] —Οντος ουχι αγαλματος συν τεχνῃ, λιθου δε αργου κατα το αρχαιον. Pausan. l. 9. p. 757.

Also of the Thespians: Και σφισιν αγαλμα παλαιοτατον εστιν αργος λιθος. p. 761.

[812] Tertullian adversus Gentes. l. 1. c. 12.

[813] Και το μεν Σαμιας Ἡρας προτερον ην σανις. Clementis Cohort. p. 40.

[814] Apollonius Rhodius. l. 1. v. 1117. p. 115.

[815] Orphic Argonaut. v. 605.

Pliny, l. 16, mentions simulacrum vitigineum.

[816] Callimachus. Hymn to Diana. v. 237.

[817] Πρεμνον—στελεχος, βλαστος, παν ριζωμα δενδρου το γηρασκον· η το αμπελου προς τῃ γη πρεμνον. Hesychius.

Πρεμνιασαι, εκριζωσαι. Ibidem.

[818] Nonni Dionysiaca. l. xi. p. 306.

[819] Nonni Dion. l. x. p. 278.

[820] Nonni Dion. l. xi. p. 296.

[821] Ovid. Fast. l. 3. v. 409.

[822] Αμπελος, πολις της Λιγυστικης· Ἑκεταιος εν Ευρωπῃ· εστι δε ακρα Τορωναιων Αμπελος λεγομενη· εστι και ἑτερα ακρα της Σαμου· και αλλη εν Κυρηνη. Αγροιτας δε δυο πολεις φησι, την μεν ανω, την δε κατῳ· εστι δε και Ιταλιας ακρα, και λιμην. Steph. Byzant.

Καλειται μεν ουν και ακρα τις Αμπελος. Strabo of Samos. l. 14. p. 944.

[823] Ampelusia, called Κωττης ακρον. Ptolemy. l. 4. so named according to Strabo απο Κωτεων, or Κωταιων, not far from a city Zilis, and Cota. See Pliny. l. 5. c. 1.

Promontorium Oceani extimum Ampelusia. Pliny. l. 5. c. 1.

Ampelona. Pliny. l. 6. c. 28.

[824] Απο Αμπελου ακρης επι Καναστραιην ακρην. Herodotus. l. 7. c. 123.

Αμπελος ακρα, in Crete. Ptolemy. See Pliny. l. 4. c. 12.

[825] In Samos was Αμπελος ακρα· εστι δε ουκ ευοινος. Strabo. l. 14. p. 944.

Some places were called more simply Ampe.

See Herodotus of Ampi in the Persian Gulf. l. 6. c. 20.

Αμπη of Tzetzes. See Cellarius.

[826] Μυκαλης χωριον ἱερον. Herodotus. l. 1. c. 148.

[827] Præp. Evan. l. 5. c. 16.

[828] Pindar. Olymp. Ode 12.

Νυμφαι εισι εν τῳ φρεατι. Artemidorus Oneirocrit. l. 2. c. 23.

[829] Νυμφων εστιν ἱερον επι τῃ πηγῃ.—-λουομενοις δε εν τῃ πηγῃ καματων τε εστι και αλγηματων παντων ἱαματα. Pausanias. l. 6. p. 510.

[830] Νυμφικα, and Λουτρα, are put by Hesychius as synonymous.

Omnibus aquis Nymphæ sunt præsidentes. Servius upon Virgil. Eclog. 1.

Thetis was styled Nympha, merely because she was supposed to be water. Thetidem dici voluerunt aquam, unde et Nympha dicta est. Fulgentij Mytholog. c. viii. p. 720.

[831] Pausanias. l. 8. p. 670.

Young women were, by the later Greeks, and by the Romans, styled Nymphæ; but improperly. Nympha vox, Græcorum Νυμφα, non fuit ab origine Virgini sive Puellæ propria: sed solummodo partem corporis denotabat. Ægyptijs, sicut omnia animalia, lapides, frutices, atque herbas, ita omne membrum atque omnia corporis humani loca, aliquo dei titulo mos fuit denotare. Hinc cor nuncupabant Ath, uterum Mathyr, vel Mether: et fontem fœmineum, sicut et alios fontes, nomine Ain Omphe, Græce νυμφη, insignibant: quod ab Ægyptijs ad Græcos derivatum est.—Hinc legimus, Νυμφη πηγη, και νεογαμος γυνη, νυμφην δε καλουσι κτλ. Suidas.

Παρ' Αθηναιοις ἡ του Διος μητηρ, Νυμφη. Ibidem.

[832] Naptha is called Apthas by Simplicius in Categoric. Aristotelis. Και ὁ Αφθας δεχεται ποῤῥωθεν του πυρος ειδος. The same by Gregory Nyssen is contracted, and called, after the Ionic manner, Φθης: ὡσπερ ὁ καλουμενος Φθης εξαπτεται. Liber de animâ. On which account these writers are blamed by the learned Valesius. They are, however, guilty of no mistake; only use the word out of composition. Ain-Aptha, contracted Naptha, was properly the fountain itself: the matter which proceeded from it was styled Apthas, Pthas, and Ptha. It was one of the titles of the God of fire, called Apha-Astus, the Hephastus of the Greeks; to whom this inflammable substance was sacred.

See Valesij notæ in Amm. Marcellinum. l. 23. p. 285.

Epirus was denominated from the worship of fire, and one of its rivers was called the Aphas.

[833] Pliny. l. 31. p. 333.

[834] Marcellinus. l. 23. p. 285.

[835] Pliny. l. 6. p. 326.

[836] Strabo. l. 7. p. 487. See Antigoni Carystii Mirabilia. p. 163.

[837] Εν τῃ χωρᾳ των Απολλωνιατων καλειται τι Νυμφαιον· πετρα δε εστι πυρ αναδιδουσα· ὑπ' αυτῃ δε κρηναι ῥεουσι χλιαρου Ασφαλτου. Strabo. l. 7. p. 487.

[838] Strabo. Ibidem. l. 7. p. 487. He supposes that it was called Ampelitis from αμπελος, the vine: because its waters were good to kill vermin, Ακος της φθειριωσης αμπελου. A far fetched etymology. Neither Strabo, nor Posidonius, whom he quotes, considers that the term is of Syriac original.

[839] Philostrati vita Apollonii. l. 8. c. 4. p. 116.

[840] Dionis Historia Romana. Johannis Resin: Antiq. l. 3. c. 11.

[841] Pausanias. l. 9. p. 718.

[842] Evagrius. l. 3. c. 12.

[843] Marcellinus. l. 15. c. 7. p. 68.

[844] Celsus apud Originem. l. 7. p. 333.

See also Plutarch. de Oraculorum defectu.

[845] Callimachus. Hymn to Diana. v. 226.

[846] Callimachus. Ibid. v. 33.

Πολλας δε ξυνη πολεας.

[847] Callimachus. Hymn to Apollo. v. 56.

[848] Cicero de Divinatio. l. 1.

[849] Lucian. Astrolog. v. 1. p. 993.

[850] See in the former treatise, inscribed Ομφη.

[851] Are not all the names which relate to the different stages of manhood, as well as to family cognation, taken from the titles of priests, which were originally used in temples; such as Pater, Vir, Virgo, Puer, Mater, Matrona, Patronus, Frater, Soror, Αδελφος, Κουρος?

[852] Verses from an antient Choriambic poem, which are quoted by Terentianus Maurus de Metris.

[853] Lucilli Fragmenta.

[854] Ode of Ausonius to Attius Patera Rhetor in Professorum Burdigalensium commemoratione. Ode 10.

[855] Ausonius. Ode 4.

[856] He is called Balen by Æschylus. Persæ. p. 156. Βαλην, αρχαιος Βαλην.

[857] Βελιν δε καλουσι τουτον· σεβουσι δε ὑπερφυως, Απολλωνα ειναι εθελοντες. Herodian. l. 8. of the Aquileians.

Inscriptio vetus Aquileiæ reperta. APOLLINI. BELENO. C. AQUILEIENS. FELIX.

[858] Apollonius Rhodius. Argonautic. l. 2. v. 703.

[859] Ibidem. l. 1. v. 1135.

[860] Juvenal. Sat. 14. v. 265.

[861] Manilius. l. 5. v. 434.

[862] Phavorinus.

Ἡ Ολυμπια πρωτον Κρονιος λοφος ελεγετο. Scholia in Lycophron. v. 42.

Σωτηρ ὑψινεφες Ζευ, Κρονιον τε ναιων λοφον. Pindar. Olymp. Ode 5. p. 43.

[863] Pindar. Olympic Ode 6. p. 52.

Apollo was the same as Iamus; whose priests were the Iämidæ, the most antient order in Greece.

[864] It is a word of Amonian original, analogous to Eliza-bet, Bet-Armus, Bet-Tumus in India, Phainobeth in Egypt.

[865] Lycophron. v. 159. here they sacrificed Ζηνι Ομβριῳ.

[866] Pindar. Olymp. Ode 6. p. 51.

[867] Τας μεν δη πετρας σεβουσι τε μαλιστα, και τῳ Ετεοκλει φασιν αυτας πεσειν εκ του ουρανου. Pausanias. l. 9. p. 786.

[868] Euripides in Ione. v. 935. See Radicals, p. 85. Macar.

[869] Clemens Alexand. Strom. l. 1. p. 358.

[870] Pausanias. l. 10. p. 825.

[871] Pindar. Olymp. Ode 1. p. 8.

[872] Scholia in Pindar. Olymp. Ode 1. p. 8.

[873] Diogenes Laertius: Vita Anaxagoræ.

[874] Pliny. l. 2. c. 58. p. 102.

[875] Ηλιβατον πετραν they construed λιθον αφ' ἡλιου βαινομενον.

[876] Pindar. Olympic. Ode 1. p. 8.

[877] Τον ὑπερ κεφαλας Τανταλου λιθον. Pindar. Isthm. Ode 8. p. 482.

[878] Αλκαιος, και Αλκμαν λιθον φασιν επαιωρεισθαι Τανταλῳ. Scholia upon Pindar. Olymp. Ode 1. p. 8.

[879] Πινε λεγει το τορευμα, και οργια μανθανε σιγης. Antholog.

[880] Scholia upon Lycophron. v. 152.

[881] Scholia upon Pindar. Olymp. Ode 1. p. 8.

[882] Pindar. Scholia. Ibidem.

[883] Justin. Martyr ad Tryphonem. p. 168. The rites of Mithras were styled Patrica.

[884] Gruter. Inscript. p. xlix. n. 2.

[885] Indiculus Paganiarum in Consilio Leptinensi ad ann. Christi 743.

See du Fresne Gloss, and Hoffman. Petra.

Nullus Christianus ad fana, vel ad Petras vota reddere præsumat.

[886]

[887] Pindar. Pyth. Ode 4. p. 248.

Πετραιος τιμᾳται Ποσειδων παρα Θετταλοις. Scholia ibidem.

[888] Zeus was represented by a pyramid: Artemis by a pillar. Πυραμιδι δε ὁ Μειλιχιος, ἡ δε κιονι εστιν εικασμενη. Pausan. l. 2. p. 132.

[889] Pausanias. l. 1. p. 104.

According to the acceptation, in which I understand the term, we may account for so many places in the east being styled Petra. Persis and India did not abound with rocks more than Europe; yet, in these parts, as well as in the neighbouring regions, there is continually mention made of Petra: such as Πετρα Σισιμιθρου in Sogdiana, Petra Aornon in India, και την του Οξου (Πετραν), ὁι δε Αριαμαζου. Strabo. l. 11. p. 787. Petra Abatos in Egypt, Πετρα Ναβαταια in Arabia. Many places called Petra occur in the history of Alexander: Ἑλειν δε και Πετρας ερυμνας σφοδρα εκ προδοσεως. Strabo. l. 11. p. 787. They were in reality sacred eminences, where of old they worshipped; which in aftertimes were fortified. Every place styled Arx and Ακροπολις was originally of the same nature. The same is to be observed of those styled Purgoi.

[890] Gruter. Inscript. lxxxvi. n. 8.

[891] Xenophon. Κυρουπαιδεια.

[892] Nonnus. Dionysiac. l. ix. p. 266.

[893] Pausanias. l. 7. p. 577.

[894] ΑΛΦΙΤΟΝ, το απο νεας κριθης, η σιτου πεφυρμενον αλευρον. Hesychius.

Αλφιτα μελιτι και ελαιῳ δεδευμενα. Hesych.

[895] ΟΜΠΑΙ, θυματα, και πυροι μελιτι δεδευμενοι. Hesychius.

ΟΜΠΙΑ, παντοδαπα τρωγαλια. Ibidem.

It it was expressed Amphi, the cakes were Amphitora, Amphimantora, Amphimasta: which seem to have been all nearly of the same composition.

ΑΜΦΑΣΜΑ, ψαιστα οινῳ και ελαιῳ βεβρεγμενα. Ibidem.

[896] Fine flour had the sacred name of Ador, from Adorus, the God of day, an Amonian name.

[897] ὉΜΟΥΡΑ, σεμιδαλις ἑφθε, μελι εχουσα, και σησαμον. Hesych.

ΑΜΟΡΑ, σημιδαλις ἑφθη συν μελιτι. Ibidem.

ὉΜΟΡΙΤΑΣ, αρτος εκ πυρον διῃρημενον γεγονως. Ibid.

Also Αμορβιται, Amorbitæ. See Athenæus. l. 14. p. 646.

[898] ΠΙΟΝΕΣ, πλακουντες. Hesychius.

Pi-On was the Amonian name of the Sun: as was also Pi-Or, and Pe-Or.

[899] ΧΑΥΩΝΑΣ, αρτους ελαιῳ αναφυραθεντας κριθινους. Suidas.

[900] The latter Greeks expressed Puramoun, Puramous.

ΠYΡΑΜΟΥΣ, a cake. Ην ὁ Πυραμους παρα τοις παλαιοις επινικιος. Artemidorus. l. 1. c. 74. Και ὁ διαγρυπνησας μεχρι την ἑω ελαμβανε τον πυραμουντα. Schol. Aristoph. Ἱππεις.

See Meuisius on Lycophron. v. 593. and Hesych. πυραμους, ειδος πλακουντος.

[901] ΟΒΕΛΙΑΙ, placentæ. Athenæus. l. 14. p. 645.

[902] Νυν θυσω τα ΠΙΤYΡΑ. Theocritus. Idyl. 2. v. 33.

[903] Athenæus. l. 14. p. 646.

[904] Diogenes Laertius: Vita Empedoclis. l.8.

[905] Some read εθαυμασε. Cedrenus. p. 82. Some have thought, that by βουν was meant an Ox: but Pausanias says, that these offerings were πεμματα: and moreover tells us; ὁποσα εχει ψυχην, τουτων μεν ηξιωσεν ουδεν θυσαι. Cecrops sacrificed nothing that had life. Pausan. l. 8. p. 600.

[906] Jeremiah. c. 44. v. 18, 19.

[907] Ibid. c. 7. v. l8.

[908] Jeremiah. c. 51. v. 19. according to the Seventy.

So also c. 7. v. 18. Χαυωνας τε στρατιᾳ του Ουρανου. Chau-On, domus vel templum Solis.

[909] Herodotus mentions this custom, and styles it justly αισχιστος των νομων. He says that it was practised at the temple of the Babylonish Deity Melitta. l. 1. c. 199.

[910] Strabo. l. 11. p. 805. Anais, or Anait, called Tanais, in this passage: they are the same name.

The same account given of the Lydian women by Herodotus: πορνευειν γαρ ἁπασας. l. 3. c. 93: all, universally, were devoted to whoredom.

[911] Herodotus. l. 2. c. 129. p. 138.

[912] Herodotus. l. 2. c. 129. p. 166.

[913] Plutarch. Isis et Osiris, p. 366.

[914] Herodotus. l. 2. c. 85, 86.

[915] Ταυτα δη λεγουσι φλυηρεοντες. Herod. l. 2. c. 131.

[916] The star between the horns shows that it was a representation of the Deity, and the whole a religious memorial.

[917] Cyril. contra Julian. p. 15. It is related somewhat differently in the Timæus of Plato. vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p. 356.

[918] L. 2. c. 53. The evidence of Herodotus must be esteemed early; and his judgment valid. What can afford us a more sad account of the doubt and darkness, in which mankind was inveloped, than these words of the historian? how plainly does he shew the necessity of divine interposition; and of revelation in consequence of it!

[919] Herodotus. l. 2. c. 53.

[920] Virgil. Georgic. l. 1. v. 6.

Liber is El-Abor contracted: Sol, Parens Lucis.

[921] Scholia in Horat. l. 2. Ode 19.

[922] Orphic. Fragment. in Macrob. Sat. l. 1. c. 23.

[923] Macrob. Sat. l. 1. c. 18.

He is called by Eumolpus Αστροφανη Διονυσον εν ακτινεσσι πυρωπον: apud Euseb. P. E. l. 9 c. 27.

[924] Zemissus is the Amonian Sames, or Samesh, analogous to Beth-Shemesh in the Scriptures.

[925] Orphic. Fragment. 4. p. 364. edit. Gesner.

See Stephani Poësis Philosoph. p. 80. from Justin Martyr.

[926] Macrobius. Saturn. l. 1. c. 18. p. 202. He mentions Jupiter Lucetius, and Diespater, the God of day; and adds, Cretenses Δια την ἡμεραν vocant. The Cretans call the day dia. The word dies of the Latines was of the same original.

[927] Diodorus Siculus. l. 1. p. 22.

[928] Chronolog. Canon. p. 32.

[929] Hermesianax.

It may be worth while to observe below, how many Gods there were of the same titles and departments. Παιονιος Διονυσιος. Hesychius. Pæonia Minerva. Plutarch. de decem Rhetoribus.

Παλαιμων Ἡρακλης. Hesychius.

Ιητηρ παντων, Ασκληπιε, δεσποτα Παιαν. Orphic. H. 66.

Ποσειδων Ιατρος εν Τηνῳ. Clement. Cohort. p. 26.

Olen, the most antient mythologist, made Eilithya to be the mother of Eros; so that Eilithya and Venus must have been the same, and consequently Diana.

Μητερα Ερωτος Ειλιθυιαν ειναι. Pausan. l. 9. p. 762.

Adonim, Attinem, Osirim et Horum aliud non esse quam Solem. Macrobius Sat. l. 1. c. 21. p. 209.

Janus was Juno, and styled Junonius. Macrob. Sat. l. 1. c. 9. p. 159.

Lunam; eandem Dianam, eandem Cererem, eandem Junonem, eandem Proserpinam dicunt. Servius in Georgic. l. 1. v. 5.

Astarte, Luna, Europa, Dea Syria, Rhea, the same. Lucian. de Syriâ Deâ.

Κειοι Αρισταιον τον αυτον και Δια και Απολλω νομιζοντες. κτλ. Athenagoras. p. 290.

Ἡλιος, Ζευς. Sanchoniathon. Euseb. P. E. lib. 1. c. x. p.34.

Ἡλιος, Κρονος. Damascius apud Photium. c. 242.

[930] Auson. Epigram. 30.

See Gruter for inscriptions to Apollo Pantheon. Dionusus was also Atis, or Attis. Διονυσον τινες Αττιν προσαγορευεσθαι θελουσιν. Clementis Cohort. p. 16.

[931] Orphic. Hymn. x. p. 200. Gesner.

Παρ' Αιγυπτιοισι δε Παν μεν αρχαιοτατος, και των οκτω των πρωτων λεγομενων Θεων. Herodotus. l. 2. c. 145. Priapus was Zeus; also Pan, and Orus: among the people of Lampsacus esteemed Dionusus.

[932] Euphorion.

[933] L. 10. p. 805.

[934] Oprhic. Hymn. in Poseidon xvi. p. 208.

[935] Selden de Diis Syris. p. 77. and additamenta. He was of old styled Arcles in Greece; and supposed to have been the son of Xuth. Κοθος και Αρκλης, ὁι Χυθου παιδες. Plutarch. Quæstiones Græcæ. v. 1. p 296.

[936] Nonnus. l. 40. p. 1038.

[937] In Demosthenem Κατα Μειδιου. Παν σχημα περιτεθεασιν αυτῳ. p. 647. See also Macrob. Sat. l. 1. c. 18.

Αυτον τον Δια και τον Διονυσον παιδας και νεους ἡ θεολογια καλει. Proclus upon Plato's Parmenides. See Orphic Fragments. p. 406.

[938] Hesychius. The passage is differently read. Kuster exhibits it Αφροδιτος. Ὁδε τα περι Αμαθουντα γεγραφως Παιαν, ὡς ανδρα την θεον εσχηματισθαι εν Κυπρῳ φησιν.

[939] Servius upon Virgil. Æneid. l. 2. v. 632.

[940] Scholia upon Apollon. Rhod. l. 3. v. 52. Των καλουμενων Μοιρων ειναι πρεσβυτεραν. In some places of the east, Venus was the same as Cybele and Rhea, the Mother of the Gods: Περι της χωρας ταυτης σεβουσι μεν ὡς επι ταν την Αφροδιτην, ὡς μητερα θεων, ποικιλαις και εγχωριοις ονομασι προσαγορευοντες. Ptol. Tetrabibl. l. 2.

[941] Apud Calvum Acterianus. Macrob. Sat. l. 3. c. 8. Putant eandem marem esse ac fœminam. Ibidem.

[942] Apud Augustin. de Civitate Dei. l. 4. c. 11. and l. 7. c. 9.

The author of the Orphic verses speaks of the Moon as both male and female.

Αυξομενη και λειπομενη, θηλυστε και αρσην. Hymn 8. v. 4.

Deus Lunus was worshipped at Charræ, Edessa, and all over the east.

[943] Synesius. Hymn 3. p. 26. Edit. H. Steph.

The Orphic verses περι φυσεως are to the same purpose.