Chapter XI: Part 11

[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]

Ου μεν πως νυν εστιν ὑπο δρυος, ουδ' ὑπο πετρης
Τῳ οαριζεμεναι, ἁτε παρθενος, ηϊθεος τε,
Παρθενος, ηϊθεος τ' οαριζετον αλληλοισιν. Homer. Iliad. χ. v. 126.

Λιθομοται, δημηγοροι, επι του λιθου ομνυντες. Hesychius.

[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.

Παντων μεν συ πατηρ, μητηρ, τροφος, ηδε τιθηιος. Hymn 9. v. 18.

[944] Orphic Hymn 31. v. 10. p. 224.

[945] Orphic Fragment. vi. p. 366. Gesner's Edit. from Proclus on Plato's Alcibiades. See also Poesis Philosophica H. Stephani. p. 81.

[946] Jupiter Lucetius, or God of light. Macrob. Sat. l. 1. c. 15. p. 182.

[947] Orphic Fragm. vii. p. 371. See Poesis Philosoph. H. Stephani. p. 85.

Orpheus of Protogonus.

Πρωτογον', Ηρικαπαιε, θεων πατερ, ηδε και ὑιε. Hymn. 51. p. 246.

[948] Apuleii Metamorph. l. xi. p. 241.

[949] Porphyr. apud Eusebium Præp. Evang. l. 3. c. 11.

Τιμᾳται παρα Λαμψακηνοις ὁ Πριαπος, ὁ αυτος ων τῳ Διονυσῳ. Athenæus. l. 1. p. 30.

[950] Janus Gulielmus Laurenbergius.

[951] Selden de Diis Syris. p. 77.

* * * * *

Corrections made to printed original.

(Introductory poem.) In tamen incultis: 'tamem' in original, no such word.

(Nimrod.) wherefore it is said: 'it it said' in original.

(On and Eon) Ονομα αυτῳ Ἑβραϊστι: diaresis on α; in original.

(Gau., near ref. 383) ᾡς και τον Ἑρμην ὁυτως: Ερμην with smooth breath mark in original.

(ibid., near ref. 407) Κωκυτος ὑδωρ ατερπεστατον: 'ὑδως' in original, no such form, amended to match Perseus E-Text.

(ibid., near ref. 409) quem Coilus genuit: 'genuvit' in original, cited as 'genuit' in Lewis & Short.

(Dissertation upon the Helladian, near ref. 514) Ἑλληνων εχειν ουδεν: 'εχιεν', with a transpose mark over the 'ιε', in original.

(Of the Omphi, near ref. 739) ὁθι τ' ομφαλος εστι θαλασσης: ὁθιτ', no space in original.

(ibid., near ref. 766) κυβερνητηρα τε Τιφυν: τεΤιφυν, no space in original.

(ibid., near ref. 779) δος δ' ἱμεροεσσαν: 'δοσθ'', no space in original

(ibid., near ref. 804) any ness or foreland: 'nees' in original, no such word.

(An Account of the gods of Greece, near ref. 918) πρωην τε και χθες: 'πριντε' in original, no such word, amended to match Perseus E-Text.

(ibid., near ref. 929) Ἑρμης θ', Ἡφαιστος τε κλυτος: Ἑρμησθ', no space in original.

(Note 26.) Μεστραιους τους Αιγυπτιους: 'Αιγπτιους' in original, obvious typo.

(Note 39.) hinnulea: 'hinnulæ' in original. Cited as 'hinnulea' in Lewis & Short.

(Note 170.) l. 6. c. 7.: 'l. c. 7.' in original.

(Note 354.) changed this termination into e: 'into r' in original. Sense requires 'into e'.

(Note 355.) ὑιωνοι τε των δ' ανδρων: ὑιωνοιτε no space in original.

(Note 426.) Ὁιδ' ιξον: ''Θιδ'' in original.

(Note 430.) p. 3?6: middle digit illegible in original.

(Note 465.) επυθοντο ὁι Ἑλληνες: οι with smooth breathing mark in original (smooth breathing is generally not marked).

(Note 466.) ἡ ὁμου πολησις: η ομου with smooth breathing marks in original.

(Note 540.) το δη πορρω δυσελεγκτον: 'δυσελεγτον' in original, no such word, amended to match Perseus E-Text.

(Note 542.) και τερατολογειν: 'τερατολεγειν' in original, no such word, amended to match Perseus E-text.

(Note 543.) πρεσβυτερους εμου γενεσθαι: 'τρεσβυτερους' in original, obvious typo.

(Note 623.) ποιηται ψυχροτητα αδουσι: 'ψυκροτητα' in original, no such word.

(Note 631.) δισκος βραχυς: 'δισχος' in original, no such word.

(Note 645.) κυρος γαρ ὁ ἡλιος: 'ῃλιος' in original - hypogegrammeni instead of breath mark.

(Note 708.) τοις ποσι δι' ανθρακιαν: 'ανθακιαν' in original, no such word - r restored to match meaning of embers.