Oph signifies a serpent, and was p.r.o.nounced at times and expressed, Ope, [183]Oupis, Opis, Ops; and, by Cicero, [184]Upis. It was an emblem of the Sun; and also of time and eternity. It was worshipped as a Deity, and esteemed the same as Osiris; by others the same as Vulcan. Vulca.n.u.s aegyptiis Opas dictus est, eodem Cicerone [185]teste. A serpent was also, in the Egyptian language, styled Ob, or Aub: though it may possibly be only a variation of the term above. We are told by Orus Apollo, that the basilisk, or royal serpent, was named Oubaios: [186]??a???, ? est?? ??????st?

?as???s???. It should have been rendered ????, Oubus; for ??a??? is a possessive, and not a proper name. The Deity, so denominated, was esteemed prophetic; and his temples were applied to as oracular. This idolatry is alluded to by Moses,[187] who, in the name of G.o.d, forbids the Israelites ever to inquire of those daemons, Ob and Ideone: which shews that it was of great antiquity. The symbolical worship of the serpent was, in the first ages, very extensive; and was introduced into all the mysteries, wherever celebrated: [188]?a?a pa?t? t?? ?????e??? pa?' ??? Te?? ?F?S s?????

e?a ?a? ?st????? a?a??afeta?. It is remarkable, that wherever the Amonians founded any places of worship, and introduced their rites, there was generally some story of a serpent. There was a legend about a serpent at Colchis, at Thebes, and at Delphi; likewise in other places. The Greeks called Apollo himself Python, which is the same as Opis, Oupis, and Oub.

The woman at Endor, who had a familiar spirit, is called [189]???, Oub, or Ob; and it is interpreted Pythonissa. The place where she resided, seems to have been named from the worship there inst.i.tuted: for Endor is compounded of En-Ador, and signifies Fons Pythonis, the fountain of light, the oracle of the G.o.d Ador. This oracle was, probably, founded by the Canaanites; and had never been totally suppressed. In antient times they had no images in their temples, but, in lieu of them, used conical stones or pillars, called ?a?t???a; under which representation this Deity was often worshipped. His pillar was also called [190]Abaddir, which should be expressed Abadir, being a compound of Ab, ???, and Adir; and means the serpent Deity, Addir, the same as Adorus. It was also compounded with On, a t.i.tle of the same Deity: and Kircher says that Obion is still, among the people of Egypt, the name of a serpent. ???, Ob Mosi, Python, vox ab aegyptiis sumpta; quibus Obion hodieque serpentem sonat. Ita [191]Kircher. The same also occurs in the Coptic lexicon. The worship of the serpent was very antient among the Greeks, and is said to have been introduced by Cecrops. [192]Philochorus Saturno, et Opi, primam in Attica statuisse aram Cecropem dicit. But though some represent Opis as a distinct Deity; yet [193]others introduce the term rather as a t.i.tle, and refer it to more Deities than one: Callimachus, who expresses it Oupis, confers it upon Diana, and plays upon the sacred term:

[194]??p?, a?a.s.s' e??p?.

It is often compounded with Chan; and expressed Canopus, Canophis, Canuphis, Cnuphis, Cneph: it is also otherwise combined; as in Ophon, Ophion, Oropus, Orobus, Inopus, Asopus, Elopus, Ophitis, Onuphis, Ophel.

From Caneph the Grecians formed Cyniphius, which they used for an epithet to Ammon:

[195]Non hic Cyniphius canetur Ammon, Mitratum caput elevans arenis.

On the subject of serpent worship I shall speak more at large in a particular treatise.

AIN.

Ain, An, En, for so it is at times expressed, signifies a fountain, and was prefixed to the names of many places which were situated near fountains, and were denominated from them. In Canaan, near the fords of Jordan, were some celebrated waters; which, from their name, appear to have been, of old, sacred to the Sun. The name of the place was [196]aenon, or the fountain of the Sun; the same to which people resorted to be baptized by John: not from an opinion that there was any sanct.i.ty in the waters; for that notion had been for ages obliterated; and the name was given by the Canaanite: but [197]_John baptized in aenon, near to Salim, because there was much water there: and they came, and were baptized_. Many places were styled An-ait, An-abor, Anabouria, Anathon, Anopus, Anorus. Some of these were so called from their situation; others from the worship there established. The Egyptians had many subordinate Deities, which they esteemed so many emanations, ap?????a? from their chief G.o.d; as we learn from Iamblichus, Psellus, and Porphyry. These derivatives they called [198]fountains, and supposed them to be derived from the Sun; whom they looked upon as the source of all things. Hence they formed Ath-El and Ath-Ain, the [199]Athela and Athena of the Greeks. These were two t.i.tles appropriated to the same personage, Divine Wisdom; who was supposed to spring from the head of her father. Wherever the Amonian religion was propagated, names of this sort will occur; being originally given from the mode of worship established[200]. Hence so many places styled Anthedon, Anthemus, Ain-shemesh, and the like. The nymph none was, in reality, a fountain, Ain-On, in Phrygia; and sacred to the same Deity: and, agreeably to this, she is said to have been the daughter of the river [201]Cebrenus.

The island aegina was named [202]none, and nopia, probably from its worship. As Divine Wisdom was sometimes expressed Ath-Ain, or ????a; so, at other times, the terms were reversed, and a Deity const.i.tuted called An-Ait. Temples to this G.o.ddess occur at Ecbatana in Media: also in Mesopotamia, Persis, Armenia, and Cappadocia; where the rites of fire were particularly observed. She was not unknown among the antient Canaanites; for a temple called Beth-Anath is mentioned in the book of [203]Joshua. Of these temples, and the Puratheia there established, accounts may be seen in many parts of Strabo.

I have mentioned, that all springs and baths were sacred to the Sun: on which account they were called Bal-ain; the fountains of the great Lord of Heaven; from whence the Greeks formed ?a?a?e?a: and the Romans Balnea. The southern seas abounded formerly with large whales: and it is well known, that they have apertures near their nostrils, through which they spout water in a large stream, and to a great height. Hence they too had the name of Bal-Ain, or Balaenae. For every thing uncommon was by the Amonians consecrated to the Deity, and denominated from his t.i.tles. This is very apparent in all the animals of Egypt.

The term ???a???, Oura.n.u.s, related properly to the orb of the Sun; but was in aftertimes made to comprehend the whole expanse of the heavens. It is compounded of Ourain, the fountain of Orus; and shews to what it alludes, by its etymology. Many places were named Ees-ain, the reverse of Ain-ees, or Hanes: and others farther compounded Am-ees-ain, and Cam-ees-ain, rendered Amisene, and Camisene: the natural histories of which places will generally authenticate the etymology. The Amonians settled upon the Tiber: and the antient town Janiculum was originally named [204]Camese; and the region about it Camesene: undoubtedly from the fountain Camesene, called afterward Anna Perenna, whose waters ran into the sacred pool [205]Numicius: and whose priests were the Camnae.

I am sensible, that some very learned men do not quite approve of terms being thus reversed, as I have exhibited them in Ath-ain, Bal-ain, Our-ain, Cam-ain, and in other examples: and it is esteemed a deviation from the common usage in the Hebrew language; where the governing word, as it is termed, always comes first. Of this there are many instances; such as Ain-Shemesh, Ain-Gaddi, Ain-Mishpat, Ain-Rogel, &c. also Beth-El, Beth-Dagon, Beth-Aven, Beth-Oron. But, with submission, this does not affect the etymologies, which I have laid before the reader: for I do not deduce them from the Hebrew. And though there may have been of old a great similitude between that language, and those of Egypt, Cutha, and Canaan: yet they were all different tongues. There was once but one language among the sons of men[206]. Upon the dispersion of mankind, this was branched out into dialects; and those again were subdivided: all which varied every age, not only in respect to one another; but each language differed from itself more and more continually. It is therefore impossible to reduce the whole of these to the mode, and standard of any one. Besides, the terms, of which I suppose these names to be formed, are not properly in regimine; but are used adjectively, as is common almost in every language. We meet in the Grecian writings with [207]?????a st?at??, ???ada d?a?e?t??, esese? ???ada f????. Also ?as?? S??e?a?, ???a??a a???, ?e?s?? st?at??, ?a?t?? d????, S????? ????. Why may we not suppose, that the same usage prevailed in Cutha, and in Egypt? And this practice was not entirely foreign to the Hebrews. We read indeed of Beer-sheba, Beer-lahoiroi, &c. but we also read of [208] Baalath-Beer, exactly similar to the instances which I have produced. We meet in the sacred writings with Beth-El, and Beth-Dagon: but we sometimes find the governing word postponed, as in Elizabeth, or temple of Eliza. It was a Canaanitish[209] name, the same as Elisa, Eleusa, Elasa of Greece and other countries. It was a compound of El-Ees, and related to the G.o.d of light, as I have before shewn. It was made a feminine in aftertimes: and was a name a.s.sumed by women of the country styled Phenicia, as well as by those of Carthage. Hence Dido has this as a secondary appellation; and mention is made by the Poet of Dii morientis [210]Elizae, though it was properly the name of a Deity. It may be said, that these names are foreign to the Hebrews, though sometimes adopted by them: and I readily grant it; for it is the whole, that I contend for. All, that I want to have allowed, is, that different nations in their several tongues had different modes of collocation and expression: because I think it as unreasonable to determine the usage of the Egyptians and antient Chaldeans by the method of the Hebrews, as it would be to reduce the Hebrew to the mode and standard of Egypt. What in Joshua, c. 19. v. 8. is Baaleth, is, 1 Kings, c. 16. v. 31. Eth-baal: so that even in the sacred writings we find terms of this sort transposed. But in respect to foreign names, especially of places, there are numberless instances similar to those, which I have produced. They occur in all histories of countries both antient and modern.

We read of Pharbeth, and Phain.o.beth in Egypt: of Themiskir, and [211]Tigranocerta, which signifies Tigranes' city, in Cappadocia, and Armenia. Among the eastern nations at this day the names of the princ.i.p.al places are of this manner of construction; such as Pharsabad, Jehenabad, Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others.

Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I may venture to derive it from An-Eees, or Ur-Ain, however the terms may be disposed. And I may proceed farther to suppose that it was denominated the fountain of light; as I am able to support my etymology by the history of the place. Or if I should meet with a country called Azania, I may in like manner derive it from Az-An, a fountain sacred to the Sun; from whence the country was named. And I may suppose this fountain to have been sacred to the G.o.d of light, on account of some real, or imputed, quality in its waters: especially if I have any history to support my etymology. As there was a region named Azania in Arcadia, the reader may judge of my interpretation by the account given of the excellence of its waters.

[212]??a??a, e??? t?? ???ad?a?--est? ????? t?? ??a??a?, ? t??? ?e?sae????

t?? ?dat?? p??e? ?de t?? ?s?? t?? ????? a?e?es?a?. Hanes in [213]Egypt was the reverse of Azan; formed however of the same terms, and of the same purport precisely.

In respect to this city it may be objected, that if it had signified, what I suppose, we should have found it in the sacred text, instead of ???, expressed ??? ??. If this were true, we must be obliged to suppose, whenever the sacred writers found a foreign name, composed of terms not unlike some in their own language, that they formed them according to their own mode of expression, and reduced them to the Hebrew orthography. In short, if the etymology of an Egyptian or Syriac name could be possibly obtained in their own language, that they had always an eye to such etymology; and rendered the word precisely according to the Hebrew manner of writing and p.r.o.nunciation. But this cannot be allowed. We cannot suppose the sacred writers to have been so unnecessarily scrupulous. As far as I can judge, they appear to have acted in a manner quite the reverse. They seem to have laid down an excellent rule, which would have been attended with great utility, had it been universally followed: this was, of exhibiting every name, as it was expressed at the time when they wrote, and by the people, to whom they addressed themselves. If this people, through length of time, did not keep up to the original etymology in their p.r.o.nunciation, it was unnecessary for the sacred Penmen to maintain it in their writings. They wrote to be understood: but would have defeated their own purpose, if they had called things by names, which no longer existed.

If length of time had introduced any variations, those changes were attended to: what was called Shechem by Moses, is termed [214]S??a? or S??a? by the [215]Apostle.

APHA, APHTHA, PTHA, PTHAS.

Fire, and likewise the G.o.d of fire, was by the Amonians styled Apthas, and Aptha; contracted, and by different authors expressed, Apha, Pthas, and Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. F?a?, ?

?fa?st?? pa?a [216]?ef?ta??. And Cicero makes him the same Deity of the Romans. [217]Secundus, (Vulca.n.u.s) Nilo natus, Phas, ut aegyptii appellant, quem custodem esse aegypti volunt. The author of the Clementines describes him much to the same purpose. [218]????pt??? de ?????--t? p?? ?d??

d?a?e?t? F?a e?a?esa?, ? ????e?eta? ?fa?st??. [219]Huetius takes notice of the different ways in which this name is expressed: Vulcano Pthas, et Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha aegyptiorum eundem esse ac Vulcanum Graecorum; Patrem illi fuisse Cnef, rerum opificem. However the Greeks and Romans may have appropriated the term, it was, properly, a t.i.tle of [220]Amon: and Iamblichus acknowledges as much in a [221]chapter wherein he particularly treats of him. But, at the same time, it related to fire: and every place, in the composition of whose name it is found, will have a reference to that element, or to its worship.

There was a place called Aphytis in Thrace, where the Amonians settled very early; and where was an oracular temple of Amon. [222]?f?t?, ? ?f?t??, p???? p??? t? ?a????? T?????, ap? ?f??? t???? e???????. ?s?e de ? p????

a?te??? t?? ?????. _Aphyte, or Aphytis, is a city hard by Pallene, in Thrace; so called from one Aphys, a native of those parts. This city had once an oracular temple of Ammon_.

It stood in the very country called Phlegra, where the worship of fire once particularly prevailed. There was a city Aphace; also a temple of that name in Mount Liba.n.u.s, sacred to Venus Aphacitis, and denominated from fire.

Here, too, was an oracle: for most temples of old were supposed to be oracular. It is described by Zosimus, who says, [223]that near the temple was a large lake, made by art, in shape like a star. About the building, and in the neighbouring ground, there at times appeared a fire of a globular figure, which burned like a lamp. It generally shewed itself at times when a celebrity was held: and, he adds, that even in his time it was frequently seen.

All the Deities of Greece were ap?spasata, or derivatives, formed from the t.i.tles of Amon, and Orus, the Sun. Many of them betray this in their secondary appellations: for, we read not only of Vulcan, but of Diana being called [224]Apha, and Aphaea; and in Crete Dictynna had the same name: Hesychius observes, ?fa?a, ? ???t???a. Castor and Pollux were styled [225]?fet?????: and Mars [226]Aphaeus was worshipped in Arcadia. Apollo was likewise called [227]?f?t??: but it was properly the place of worship; though Hesychius otherwise explains it. Aphetor was what the antient Dorians expressed Apha-Tor, a [228]fire tower, or Prutaneum; the same which the Latines called of old Pur-tor, of the like signification. This, in aftertimes, was rendered Praetorium: and the chief persons, who officiated, Praetores. They were originally priests of fire; and, for that reason, were called [229]Aphetae: and every Praetor had a brazier of live coals carried before him, as a badge of his office.

AST, ASTA, ESTA, HESTIA.

Ast, Asta, Esta, signified fire; and also the Deity of that element. The Greeks expressed it ?st?a, and the Romans, Vesta. Plutarch, speaking of the sacred water of Numicius being discovered by the priestesses of this Deity, calls them the virgins of [230]Hestia. Esta and Asta signified also a sacred hearth. In early times every district was divided according to the number of the sacred hearths; each of which const.i.tuted a community, or parish. They were, in different parts, styled Puratheia, Empureia, Prutaneia, and Praetoria: also [231]Phratriai, and Apaturia: but the most common name was Asta.

These were all places of general rendezvous for people of the same community. Here were kept up perpetual fires: and places of this sort were made use of for courts of judicature, where the laws of the country, ?e?sta?, were explained, and enforced. Hence Homer speaking of a person not worthy of the rights of society, calls him [232]?f??t??, a?e?st??, a?est???.

The names of these buildings were given to them from the rites there practised; all which related to fire. The term Asta was in aftertimes by the Greeks expressed, ?st?, Astu; and appropriated to a city. The name of Athens was at first [233]Astu; and then Athenae of the same purport: for Athenae is a compound of Ath-En, Ignis fons; in which name there is a reference both to the guardian G.o.ddess of the city; and also to the perpetual fire preserved within its precincts. The G.o.d of fire, Hephaistus, was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks Hephaestus.

The [234]Camnae of Latium, who were supposed to have shewn the sacred fountain to the Vestals, were probably the original priestesses, whose business it was to fetch water for l.u.s.trations from that stream. For Cam-Ain is the fountain of the Sun: and the Camnae were named from their attendance upon that Deity. The Hymns in the temples of this G.o.d were sung by these women: hence the Camnae were made presidents of music.

Many regions, where the rites of fire were kept up, will be found to have been named Asta, Hestia, Hestiaea, Hephaestia; or to have had cities so [235]called. This will appear from the histories of Thessaly, Lycia, Egypt, Lemnos; as well as from other countries.

From Asta and Esta come the terms aestas, aestus, aestuo, ?st?, ?st?a, ?st?a?e??.

SHEM, SHAMEN, SHEMESH.

Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun, similar to ??? ???? ???, of the Hebrews. Many places of reputed sanct.i.ty, such as Same, Samos, Samothrace, Samorna, were denominated from it. Philo Biblius informs us, that the Syrians, and Canaanites, lifted up their hands to Baal-Samen, the Lord of Heaven; under which t.i.tle they honoured the Sun: [236]?a? ?e??a? ??e?e?? e?? ???a???? p??? t?? ?????? t??t?? ?a?, f?s?, ?e??

e?????? ???? ??????? ?Y???? ????-S???? ?a????te?. Ephesus was a place of great sanct.i.ty: and its original name was [237]Samorna; which seems to be a compound of Sam-Oran, Clestis Sol, fons Lucis. We read of Samicon in Elis, [238]?????? Sa????, with a sacred cavern: and of a town called [239]Samia, which lay above it. The word Se??? was a contraction of Semanos, from Sema-on; and properly signified divine and celestial. Hence se?a? ?ea?, se?? ???a. Antient Syria was particularly devoted to the worship of the Sun, and of the Heavens; and it was by the natives called Shems and Shams: which undoubtedly means the land of Shemesh, from the worship there followed. It retains the name at this [240]day. In Canaan was a town and temple, called Beth-Shemesh. What some expressed Shem and Sham, the Lubim seem to have p.r.o.nounced Zam: hence the capital of Numidia was named Zama, and Zamana, from Shamen, Clestis. This we may learn from an inscription in [241]Reineccius.

JULIO. PROCULO.

PRaeF. URB. PATRONO.

COL. BYZACENae. ET. PA TRONO. COLON. aeLIae.

[242]ZAMANae. REGIae.

Ham being the Apollo of the east, was worshipped as the Sun; and was also called Sham and Shem. This has been the cause of much perplexity, and mistake: for by these means many of his posterity have been referred to a wrong line, and reputed the sons of Shem; the t.i.tle of one brother not being distinguished from the real name of the other. Hence the Chaldeans have by some been adjudged to the line of [243]Shem: and Amalek, together with the people of that name, have been placed to the same account. His genealogy is accordingly represented by Ebn Patric. He makes him the son of Aad, and great grandson of Shem. [244]Fuitque Aad filius Arami, filius Shemi, filius Noae. The author of the Chronicon Paschale speaks of [245]Chus, as of the line of Shem: and Theophilus in his treatise to Autolycus does the same by [246]Mizram. Others go farther, and add Canaan to the [247]number. Now these are confessedly the immediate sons of [248]Ham: so that we may understand, who was properly alluded to in these pa.s.sages under the name of Shem.

MACAR.

This was a sacred t.i.tle given by the Amonians to their G.o.ds; which often occurs in the Orphic hymns, when any Deity is invoked.

[249]?????, ?a?a? ?a?a?, t?t???t??e, F??e ?????e?.

[250]?????, ?a?a?, pa?de??e? e??? a?????? ?a.

Many people a.s.sumed to themselves this t.i.tle; and were styled [251]?a?a?e?, or Macarians: and various colonies were supposed to have been led by an imaginary personage, Macar, or [252]Macareus. In consequence of this, we find that the most antient name of many cities and islands was Macra, Macris, and [253]Macaria. The Grecians supposed the term Macar to signify happy; whence ?a?a?e? ?e?? was interpreted e?da???e?: but whether this was the original purport of the word may be difficult to determine. It is certain that it was a favourite term; and many places of sanct.i.ty were denominated from it. Macar, as a person, was by some esteemed the offspring of [254]Lycaon; by others, the son of [255]aeolus. Diodorus Siculus calls him [256]Macareus, and speaks of him as the son of Jupiter. This term is often found compounded Macar-On: from whence people were denominated ?a?a???e?, and [257]?a????e?; and places were called ?a????. This, probably, was the original of the name given to islands which were styled ?a?a??? ??s??. They were to be found in the Pontus Euxinus, as well as in the Atlantic. The Acropolis of Thebes in Botia was, in like manner, called [258]?a?a??? ??s??. It was certainly an Amonian sacred term. The inland city, Oasis, stood in an Egyptian province, which had the [259]same name: so that the meaning must not be sought for in Greece. This term was sometimes expressed as a feminine, Macris, and Macra: and by the Grecians was interpreted _longa_; as if it related to extent. It was certainly an antient word, and related to their theology; but was grown so obsolete that the original purport could not be retrieved. I think we may be a.s.sured that it had no relation to length. Euba was, of old, called Macris; and may be looked upon as comparatively long: but Icarus, Rhodes, and Chios, were likewise called so; and they did not project in length more than the islands in their [260]neighbourhood. They were, therefore, not denominated from their figure. There was a cavern in the Acropolis of Athens, which was called Macrai, according to Euripides.

[261]???s????? a?t???, ?? ?a??a? ?????s??e?.

The same author shews, manifestly, that it was a proper name; and that the place itself was styled Macrai. This was a contraction for Macar-Ai, or the place of Macar:

[262]?a??a? de ????? est' e?e? ?e???e???.

All these places were, for a religious reason, so denominated from Macar, a t.i.tle of the Deity.

MELECH.

Melech, or, as it is sometimes expressed, Malech, and Moloch, betokens a king; as does Malecha a queen. It was a t.i.tle, of old, given to many Deities in Greece; but, in after times, grew obsolete and misunderstood: whence it was often changed to e??????, and e???????, which signified the gentle, sweet, and benign Deity. Pausanias tells us that Jupiter was styled ?e???????, both in [263]Attica and at [264]Argos: and, in another part of his work, he speaks of this Deity under the same t.i.tle, in company with Artemis at Sicyon. [265]?st? de ?e?? ?e???????, ?a? ??te?? ???a??e??

?at??a. He mentions that they were both of great antiquity, placed in the temple before the introduction of images: for, the one was represented by a pyramid, and the other by a bare pillar: ???a?d? de ? ?e???????, ?de ?????

est?? e??ase??. He also speaks of some unknown G.o.ds at Myonia in Locris, called Te?? ?e???????; and of an altar, with an inscription of the same purport, [266]??? Te?? ?e???????.

Rivers often had the name of Melech. There was one in Babylonia, generally expressed Nahar Malcha, or the royal stream: these too were often by the Grecians changed to ?e??????. The foregoing writer gives an instance in a [267]river of Achaia. Malaga in Spain was properly Malacha, the royal city.

I take the name of Amalek to have been Ham [268]Melech abbreviated: a t.i.tle taken by the Amalekites from the head of their family. In like manner I imagine [269]Malchom, the G.o.d of the Sidonians, to have been a contraction of Malech-Chom, as??e?? ?????: a t.i.tle given to the Sun; but conferred also upon the chief of the Amonian [270]family.

ANAC.