[1]In all antient accounts of the Romans the term was expressed Poini, and Poinicus. Poinei stipendia pendunt. Poinei suntsoliti suossacrificare puellos. Ennius. Annal. vii. Afterwards it was changed to Pœnus, and Punicus.[2]Simon the Canaanite. Matth. c. 10. v 4. Also the woman of Canaan. Matthew. c. 15. v. 22.[3]Ausonius. Epigram. 25. Ph'Anac, the Great Lord.[4]Apuleius. l. xi. p. 246.[5]Zachlas adest Ægyptius, propheta primarius,—et cum dicto juvenem quempiam linteis amiculis intectum, pedesque palmeis baxeis indutum, et adusque deraso capite, producit in medium. Apuleius. l. 2. p. 39.[6]Pedes ambrosios tegebant soleæ, palmæ victricis foliis intextæ. Ibid. l. 11. p. 241.[7]Euripides in Ione. v. 920.[8]Cantic. c. 7. v. 6.[9]Psalm 93. v. 12.[10]Plutarch Symposiac. l. 8. c. 4. Adversus pondera resurgit. Gellius. l. 3. c. 6.[11]Pliny. Hist. Nat. l. 13. c. 4.Ἱερον Ἑλιου το φυτον, αγηρων τε ον. Juliani Imp. Orat. v. p. 330.[12]Revelations. c. 7. v. 9.Περιβεβλημενοι στολας λευκας, και Φοινικες εν ταις χερσιν αυτων.[13]John. c. 12. v. 13.[14]Ἑκκαιδεκατη δυναστεια Ποιμενες Ἑλληνες Βασιλεις.Syncellus. p. 61.[15]The Lords of the Philistines; and the Princes of the Philistines. 1 Samuel. c. 29. v. 2, 3, 4.[16]Ezekiel. c. 26. v. 16.[17]Isaiah. c. 23. v. 8.Ezekiel. c. 28. v. 2.[18]Herodotus brings the Phœnicians from the Mare Erythræum; by which he means the Sinus Persicus. l. 7. c. 89. l. 1. c. 1.[19]Philo, mentioning the march of the Israelites towards the Red Sea, and the Amalekites, adds:νεμονται δ' αυτην Φοινικες. De V. Mosis. vol. 2. p. 115.Φοινικων κωμη, in Edom. Procopius. Persic. l. 1. c. 19.[20]Phœnicus, in Crete. Steph. Byzant.[21]Αφροι Φοινικες. Glossæ.[22]Κατα Βουθρωτον Φοινικη. Strabo. l. 7. p. 499.Mount Olympus, in Lycia, was styled, by way of eminence, Phoinic.Ολυμπος πολις μεγαλη και ορος ὁμωνυμον, ὁ και Φοινικους καλειται. Strabo. l. 14. p. 982. Bochart supposes Phœnic and Phœnices (Φοινικες) to be derived from Beni Anac, changed to Pheni Anac, i.e. the sons of Anac: but how can this be applicable to a mountain, or to the Palm tree? I am happy, however, that in a part of my etymology, and that a principal part, I am countenanced by that learned man.Bishop Cumberland derives it from Anac torquis. Orig. p. 302.[23]Hesychius.[24]A city and mountain in Bœotia, called Phœnice: the natives, Phœnicians. Strabo. l. 9. p. 629.[25]Chron. p. 27.[26]Syncellus. p. 126. from Eusebius.[27]Βηλος απ' Ευφρηταο. κτλ.Nonnus.[28]Bochart. Hierazoican. l. 2. c. 7.[29]Gellius. l. 2. c. 26.[30]Gellius. Ibidem.[31]Iliad ψ. v. 454.[32]John. c. 12. v. 13.[33]1 Maccab. c. 13. v. 51.[34]Ibidem. c. 13. v. 37.[35]Varro apud Nonium Marcellum.[36]Horapollo. l. 1. c. 7. p. 11.[37]Ælian de Animalibus. l. 7. c. 60.He cites Hermippus and Aristotle for vouchers.[38]Εθνος ειναι φασιν Αιθιοπων, ὁπου, κυων βασιλευει, και βασιλευς προσαγορευται, και ἱερα και τιμας εχει βασιλεων. Ανδρες δε πρασσουσιν, ἁπερ ἡγεμοσι πολεων προσηχει, και αρχουσιν.Plutarch adversus Stoïcos. vol. 2. p. 1064.[39]Ibid.[40]Lycophron. v. 439.[41]Comment. upon Lycophron. p. 68.[42]Lucan. Pharsalia. l. 9. v. 787.[43]Ausa Jovi nostro latrantem opponere Anubim. Propert. l. 3. El. 11.Ἑξης δε εστιν ὁ κυνοπολιτις νομος, και Κυνων πολις, εν ᾑ Ανουβις τιμᾳται, και τοις κυσι τιμη, και σιτις τετακται τις ἱερα.Strabo. l. 17. p. 1166.[44]Σεληνην δε γραφοντες, Η ΟΙΚΟΥΜΕΝΗΝ, η γραμματεα, η ἱερεα, η οργην, η κολυμβον, κυνοκεφαλον ζωγραφουσι.l. 1. c. 14. p. 26.[45]Ἱερογραμματεα τε παλιν, η προφητην, η οσφρησιν, η πταρμον, η αρχην, η δικαστην, βουλομενοι γραφειν κυνα ζωγραφουσιν.l. 1. c. 39. p. 52.[46]Εω γαρ τους Αιγυπτιους, ὁιπερ και δεισιδαιμονεστατοι εισι παντων· ὁμως τοις θειοις ονομασιν εις κορον επιχρωμενους· σχεδον γαρ τα πλειστα ΕΞ ΟΥΡΑΝΟΥ εστιν.Lucian de imaginibus.See Observations on Antient History. p. 166.Solebant autem Ægyptii sibi suisque Deorum patriorum nomina plerumque imponere.—Moremque hunc gens illa servare perrexit, postquam salutari luce Evangelicâ diu fruita esset. Jablonsky. v. 1. l. 1. c. 5. p. 105.[47]It is possibly alluded to in Psalm 80. v. 16. and in Jeremiah. c. 6. v. 20.[48]Plutarch. Isis et Osiris. p. 365.Χενοσιρις.[49]The purport of the term Cahen, or Cohen, was not totally unknown in Greece. They changed it toκοης, andκοιης; but still supposed it to signify a priest.Κοιης, ἱερευς Καβειρων, ὁ καθαιρωμενος φονεα.Hesychius.Κοιᾳται ἱερᾳται.Ibid.It was also used for a title of the Deity.Κοιας, ὁ στρογγυλος λιθος; scilicetΒαιτυλος. Moscopulus. p. 5. The Bætulus was the most antient representation of the Deity. See Apollon. Rhod. Schol. ad. l. 1. v. 919.[50]Ου, καθαπερ τα λοιπα ζωα εν ἡμερᾳ μιᾳ τελευτᾳ, ὁυτω και τουτους: αλλα μερος αυτων καθ' ἑκαστην ἡμεραν νεκρουμενον ὑπο των Ἱερεωνθαπτεσθαι. κτλ.Ἑως δ' αν ἁι ἑβδομηκοντα και δυο πληρωθῳσιν ἡμερας, τοτε ὁλος αποθνησκει.Horapollo. l. 1. c. 14. p. 2.[51]Εις ἱερον επειδαν πρωτα κομισθη Κυνοκεφαλος, δελτον αυτῳ παρατιθησιν ὁ Ἱερευς, και σχοινιον, και μελαν, πειραζων, ει εκ της επισταμενης εστι συγγενειας γραμματα, και ει γραφει.Horapollo. l. 1. c. 14. p. 28.[52]Horapollo. l. 1. c. 16 p. 30.Δωδεκατις της ἡμερας καθ' ἑκαστην ὡραν ουρει· τοδε αυτο και ταις δυσι νυξι ποιει. κτλ.Speaking of the two Equinoxes.[53]Hoffman: Cunocephalus.Vossius de Idol. vol. 2. l. 3. c. 78.[54]What Orus Apollo attributes to the Cunocephalus, Damascius (in Vitâ Isidori) mentions of the Cat. Photii Bibliotheca. c. 242. p. 1049.[55]By Strabo expressedΚειπος, who says, that it was reverenced by the people at Babylon, opposite to Memphis. l. 17. p. 1167.Κειπον δε Βαβυλωνιοι ὁι κατα Μεμφιν (σεβουσι).[56]Babun,Βαβυν, of Hellanicus Lesbius. Athenæus. l. 15. p. 680. called Bebon,Βεβων, by Manethon. Plutarch. Isis et Osiris. p. 371, 376. Babon was thought to have been the same as Typhon: by some esteemed a female, and the wife of that personage. Plutarch. ibid.The Ape and Monkey were held sacred, not in Egypt only, but in India, and likewise in a part of Africa. Diodorus Sicul. l. 20. p. 793. Maffeus mentions a noble Pagoda in India, which was called the monkeys' Pagoda. Historia Ind. l. 1. p. 25: and Balbus takes notice of Peguan temples, called by the natives Varelle, in which monkeys were kept, out of a religious principle. See Balbi Itinerarium.[57]Martianus Capella. l. 4. sub initio.Astronomia is made to speak to the same purpose.—Per immensa spatia seculorum, ne profanâ loquacitate vulgarer, Ægyptiorum clausa adytis occulebar. Martianus Capella. l. 8.[58]Johannes Sarisburiensis Metalogic. l. 2. p. 787. Editio Lugd. Bat. anno 1639.He speaks of Parmenides as if he were a native of Egypt; and seems to have understood that Parmenides took up his residence in the Egyptian seminary, in order to obtain a thorough knowledge in science. Et licet Parmenides Ægyptius in rupe vitam egerit, ut rationem Logices inveniret, tot et tantos studii habuit successores, ut ei inventionis suæ totam fere præripuerint gloriam.[59]Hermes was the same as Anubis Latrator. Jablonsky. l. 5. c. 1.Κυνα σεβεις· τυπτω δ' εγω.Anaxandrides apud Athenæum. l. 7. p. 300.Ἑρμην κυνα.Plutarch. Isis et Osiris.[60]Strabo. l. 17. p. 1167.Κυνοκεφαλον δε (τιμωσιν) Ἑρμοπολιται.[61]Ἑρμοπολιτικη φυλακη. Strabo. ibid.[62]Analogous to this we read in Herodotus, that the Persian brigade, whose deficiencies were supplied by continual recruits, was styledαθανατος, immortalis. Herodotus. l. 7. c. 83.It consisted of ten thousand men.[63]Herodotus. l. 2. c. 37.[64]Δωδεκατις ἡμερας καθ' ἑκαστην ὡραν ΟΥΡΕΙ Κυνοκεφαλος.Horapollo. l. 1. c. 16.[65]Herodot. l. 4. c. 191.Upon the Mare Erythræum,ἱδρυμα Κυνοσκεφαλων καλουμενον. Strabo. l. 16. p. 1120. Also Pliny. l. 6. c. 30. and l. 7. c. 2. of Cunocephali in Ethiopia and India.[66]Herodot. l. 4. c. 191.[67]Many places were named Cunocephale: all which will be found upon inquiry to have been eminences, or buildings situated on high, agreeably to this etymology.Κυνοσκεφαλη, ΛΟΦΟΣ τις Θεσσαλιας.Stephanus Byzant. from Polybius. l. 17.Κυνωγκεφαλαιnear Scotiussa.ΛΟΦΩΝ πυκνων παραλληλων ΑΚΡΑΙ.Plutarch in Flaminino, of the same place.The citadel at Thebes was calledΚυνοσκεφαληby Xenophon. Those who speak of the Cunocephali as a people, describe them as Mountaineers. Megasthenes per diversos Indiæ montes esse scribit nationes caninis capitibus. Solinus. c. 52.A promontory of this name upon the coast of the Red Sea, mentioned above from Strabo. Another promontory Cunocephale in Corcyra. Procopius. Goth. l. 3. c. 27.[68]Solinus. c. 4. and Isidorus. Origi l. 9. de Portentis.[69]Steph. Byzantinus.[70]Ptolemy. l. 3. c. 15.[71]Hesychius. Also a family at Lacedæmon,Φυλη Λακωνικη: and Cunosouroi, the name of a family at Megara. See Alexander ab Alexandro. l. 1. c. 17.[72]Esse duas Arctos, quarum Cynosura petaturSidoniis; Helicen Graia carina notet. Ovid. Fastor. l. 3. v. 107.[73]L. 3. p. 207.[74]V. 99.[75]Palæphatusπερι εφευρησεως κογχυλης.. p. 124.[76]Cassiodorus of the purple. Cum fame canis avida in Tyrio littore projecta conchylia impressis mandibulis contudisset, illa naturaliter humorem sanguineum diffluentia ora ejus mirabili colore tinxerunt: et ut est mos hominibus occasiones repentinas ad artes ducere, talia exempla meditantes fecerunt principibus decus nobile. l. 9. c. 36.See also Chronicon Paschale. p. 43. Achilles Tatius. l. 3. Julius Pollux. l. 1. c. 4. p. 30. Ed. Amstel. Pliny. l. 9. c. 36.[77]Cyrus Prodromusεπι αποδημῳ τῃ φιλιᾳ.[78]Nonni Dionysiaca. l. 40. p. 1034.[79]Etymologicum Magnum.[80]Johannes Antiochenus, who tells the story at large, says, that purple was the discoveryκυνος ποιμενικουwhich in the original history was undoubtedly a shepherd king.[81]Plutarch. Isis et Osiris. p. 355.[82]Ουδε Σωκρατης τον κυνα και τον χηνα ομνυς επαιζεν.Porphyry de Abstinentiâ. l. 3. p. 286.It is said to have been first instituted by Rhadamanthus of Crete:Εκελευσε (Ῥαδαμανθυς) κατα χηνος, και κυνος, και κριου ομνυναι.Eustathius upon Homer. Odyss. Υ. p. 1871.See Aristophan.Ορνιθες.Scholia, v. 521.Ομνυναι κελευσαι (Ῥαδαμανθυν) χηνα, και κυνα, κτλ.from Socrates. l. 12. de Rebus Creticis.The antient Abantes of Eubœa styled Zeus himself Cahen; called in aftertimes Cenæus. There was a promontory of the same name:Κηναιον ακρωτηριον (Αβαντων)Steph. Byzant. Here Hercules was supposed to have sacrificed after his conquest of Æchalia.Victor ab Æchaliâ Cenæo sacra parabatVota Jovi. Ovid. Metamorph. l. 9 v. 136.Sophocles in Trachin. v. 242, mentions,Βωμους, τελητ' εγκαρτα Κηναιῳ Διι.[83]Plato in Gorgiâ. vol. 1. p. 482.[84]Porphyry. l. 3. p. 286. so corrected by Jablonsky. l. v. c. 1. p. 10[85]Clementis Cohortatio. p. 32.[86]Pliny. l. 8. p. 446.[87]Anthologia. l. 1. Epigram. 144.[88]Theophrast. Charact.[89]Hesychius.[90]Diodorus Siculus de pompâ Isiacâ. l. 1. p. 78.[91]Huetius. Præp. Evang. p. 86. from Cornutus de naturâ Deorum.A like history is given of serpents in Syria by Aristotle,περι θαυμασιων ακουσματων: and by Pliny and Isidorus, of birds in the islands of Diomedes.[92]Nonni Dionysica. l. 3. p. 94.[93]Ibid.[94]Homer. Odyss. l. 8. v. 92.[95]Τον Κυνα τον χρυσεον απεδειξεν (ὁ Ζευς) φυλαττειν το ἱερον εν Κρητῃ. Antoninus Liberalis. c. 35. p. 180.[96]Pausanias of Tænarus. l. 3. p. 275.[97]—— of Trœzen. l. 2. p. 183.[98]—— of Hermione. l. 2. p. 196.[99]Dionys.Περιηγης. v. 791. This temple stood, according to Diodorus Siculus and Arrian, in the country of the Cimmerians, near the Acherusian Chersonese. See Scholia to Dionysius above.[100]Oppida tota canem venerantur. Juvenal. Sat. 15. v. 8. Diodorus. l. 1. p. 16.[101]Herodotus. l. 2. c. 66.[102]Plutarch. Isis et Osiris. p. 368.[103]Εξω κυνεςwas a proverbial expression among the Jews.[104]Deuteronomy. c. 23. v. 18.[105]In this golden cup Hercules was supposed to have passed over the ocean.Χρυσεον —— δεπας, εν ᾡ τον ωκεανον διεπερασεν Ἡρακλης.Apollodorus. l. 2. p. 100.There was likewise in the same place a story about a golden belt. Philostratus: Vita Apollon. l. 5. p. 212.[106]Palæphatus. Edit. Elz. 1642. p. 76. the author would not sayσφοδρα πλουσιοι, but keeps to the antient termχρυσοι, though it is scarce sense.[107]Pindar. Olymp. Ode 2.στροφ. δ.p. 25.[108]Χρυσοφορουσι δ' εκ του Καυνασου πολλαι πηγαι ψηγμα αφανες.Appian de Bello Mithridat. p. 242. Salauces, an antient king of Colchis, was said to have abounded with gold. Pliny. l. 33. c. 15. p. 614. Arrian supposes that they put fleeces into the river, to intercept (ψηγμα αφανες) this imperceptible mineral; and that hence arose the fable of the Golden Fleece.[109]Pindar. Olymp. Ode 7. p. 64.[110]Callimachus. Hymn to Apollo. v. 34.In like manner there was a shower of gold at Thebes, in Bœotia. Pindar speaks of JupiterΧρυσῳ μεσονυκτιον νιφοντα. Isthm. Ode 7. p. 746.[111]Callimachus. Hymn to Delos. v. 260.[112]Homer. Hymn to Apollo. v. 135.[113]Πευκης ειδος ἑτερον· λειβεσθαι δ' ἁιματι, καθαπερ τῳ χρυσῳ την Ἡλιαδα αιγειρον.Philostratus. l. 5. p. 211. Æschylus mentions the Arimaspians as living upon a golden stream:Ὁι ΧρυσοῤῥυτονΟικουσιν αμφι ναμα Πλατωνος πορου.Prometheus. p. 49.[114]Hence the celebrated city in Egypt had the name of Cherchusora. Some traces of Orcus may be found in Zeus Hircius, and Orcius, mentioned by Pausanias. l. 5. p. 442. He supposes the name to be fromὁρκος, an oath, and mentions a legend to that purpose.[115]Hesiod. Theog. v. 281.[116]Χρυσαορις, πολις Καριας——Επαφροδιτος δε την Καριαν πασαν Χρυσαοριδα λεγεσθαι (φησι).Steph. Byzant.[117]Strabo. l. 14. p. 975. Zeus was a title conferred upon more than one of the family.[118]Herodotus. l. 2. c. 15. Also c. 17. and 97. called by StraboΚερκεσουρα. l. 17. p. 1160.[119]Sanchoniathon apud Euseb. Præp. Evan. l. 1. p. 35.[120]Diodorus Sic. l. 4. p. 224.[121]Hesiod. Theog. v. 287.Τρισωματον βοτηρ' Ερυθειας.Euripides. Hercules Furens. v. 423.[122]Homer. Iliad. Ο. v. 256.[123]Homer. Hymn to Apollo. v. 123.[124]Second Hymn to Diana. v. 3.Perseus is styledΧρυσαοροςin Orpheus de Lapid. c. 15. v. 41.[125]Homer. Hymn to Apollo. v. 131.[126]Ibid. v. 126.[127]Apollo was represented as the author of the lyre, called among the oriental nations Kinor, and Cuthar: from the latter of which cameκιθαρις, and cithara in the west.[128]Pindar. Pyth. Ode 1.[129]Χρυση, ἡ πολις του Απολλωνος εγγυς Λημνου—και της Λεσβιας τοπος· και Πανηφαιστια της Λημνου ακρωτηριον—και εν Βιθυνιᾳ, και περι Χαλκηδονα, και της Καριας· και εν τῃ Ἁλικαρνασιδι Δωριον πεδιον· και εν Ἑλλησποντῳ· εστι και αλλη Χεῤῥονησος της Ινδικης· εν δε τῃ εκτος Γανγου Ινδικῃ.Stephanus Byzant.See alsoΧρυσοπολιςibidem.[130]Cedrenus. p. 12.[131]Strabo. l. 16. p. 1095.[132]Hoffman Lexic.[133]Plutarch de fluminibus. p. 1151. The original name was Chrusaor, which had no relation to a golden stream: at least that part of it was so named which ran through the city Mastaura. See Stephanus Byzant.Μασταυρα.[134]כתםof of the Hebrews.[135]Dionysiusπεριηγης. v. 589. Scholia ibidem.[136]The antients, as I have before observed, were not consistent in their theology. The Sun was properly Cham, styled also Orus, but, as a title, was bestowed upon more persons than one.[137]Josephus of Salatis, the first Shepherd King;Ὁυτος εν τῃ Μεμφιδι κατεγινετο.Contra Apion. l. 1. §. 14.[138]Diodorus Sic. l. 1. p. 88.[139]Josephus contra Apion. l. 1. c. 14.[140]Justin Martyr mentions this:Εγνω γαρ και τεμενος Χρυσης Αφροδιτης εν Αιγυπτῳ λεγομενον, και πεδιον Χρυσης Αφροδιτης ονομαζομενον.Cohort, p. 28. Chruse Aphrodite is plainly the Cuthite Venus; the Deity of the Cuthim.[141]Pocock's and Norden's Travels, and maps of the country about Cairo.[142]Colchis, near Comar. Arrian Periplus maris Erythræi. Geog. Vet. vol. 1. p. 33.[143]Κατασχειν δε φασι και ες Πηγαδας της των Ωρειτων χωρας. Ὁιδε Ωρειται, χαλκαι μεν αυτοις ἁι πετραι, χαλκη δε ἡ ψαμμος, χαλκουν δε ψηγμα ὁι ποταμοι αγουσι. Χρυσιτιν ἡγουνται την γην δια την ευγενειαν του Χαλκου.Philostratus. Vita Apollon. l. 3. p. 155.[144]The Petra and Pagoda were the same: both names for temples.[145]This mistake arose from Cal-Chus being styled the region of the Cuthim.[146]Scholia upon Pindar. Pyth. Ode 4. p. 259.[147]Ibid. Isth. Ode 5. p. 462.[148]Sanchoniathon apud Euseb: Præp. Evan. l. 1. c. 10. p. 35.[149]Ibid.[150]Lucian de Electro. vol. 2. p. 523. Edit. Salmurii.[151]Ovid. Metamorph. l. 1. v. 751.[152]Homer. Odyss. l. λ. v. 15. Phaëthon was universally allowed to be the Sun by the antient mythologists of Greece; to whom we must appeal, and not to the Roman poets. Orpheus says,
[1]In all antient accounts of the Romans the term was expressed Poini, and Poinicus. Poinei stipendia pendunt. Poinei suntsoliti suossacrificare puellos. Ennius. Annal. vii. Afterwards it was changed to Pœnus, and Punicus.
[2]Simon the Canaanite. Matth. c. 10. v 4. Also the woman of Canaan. Matthew. c. 15. v. 22.
[3]Ausonius. Epigram. 25. Ph'Anac, the Great Lord.
[4]Apuleius. l. xi. p. 246.
[5]Zachlas adest Ægyptius, propheta primarius,—et cum dicto juvenem quempiam linteis amiculis intectum, pedesque palmeis baxeis indutum, et adusque deraso capite, producit in medium. Apuleius. l. 2. p. 39.
[6]Pedes ambrosios tegebant soleæ, palmæ victricis foliis intextæ. Ibid. l. 11. p. 241.
[7]Euripides in Ione. v. 920.
[8]Cantic. c. 7. v. 6.
[9]Psalm 93. v. 12.
[10]Plutarch Symposiac. l. 8. c. 4. Adversus pondera resurgit. Gellius. l. 3. c. 6.
[11]Pliny. Hist. Nat. l. 13. c. 4.Ἱερον Ἑλιου το φυτον, αγηρων τε ον. Juliani Imp. Orat. v. p. 330.
[12]Revelations. c. 7. v. 9.Περιβεβλημενοι στολας λευκας, και Φοινικες εν ταις χερσιν αυτων.
[13]John. c. 12. v. 13.
[14]Ἑκκαιδεκατη δυναστεια Ποιμενες Ἑλληνες Βασιλεις.Syncellus. p. 61.
[15]The Lords of the Philistines; and the Princes of the Philistines. 1 Samuel. c. 29. v. 2, 3, 4.
[16]Ezekiel. c. 26. v. 16.
[17]Isaiah. c. 23. v. 8.
Ezekiel. c. 28. v. 2.
[18]Herodotus brings the Phœnicians from the Mare Erythræum; by which he means the Sinus Persicus. l. 7. c. 89. l. 1. c. 1.
[19]Philo, mentioning the march of the Israelites towards the Red Sea, and the Amalekites, adds:νεμονται δ' αυτην Φοινικες. De V. Mosis. vol. 2. p. 115.
Φοινικων κωμη, in Edom. Procopius. Persic. l. 1. c. 19.
[20]Phœnicus, in Crete. Steph. Byzant.
[21]Αφροι Φοινικες. Glossæ.
[22]Κατα Βουθρωτον Φοινικη. Strabo. l. 7. p. 499.
Mount Olympus, in Lycia, was styled, by way of eminence, Phoinic.Ολυμπος πολις μεγαλη και ορος ὁμωνυμον, ὁ και Φοινικους καλειται. Strabo. l. 14. p. 982. Bochart supposes Phœnic and Phœnices (Φοινικες) to be derived from Beni Anac, changed to Pheni Anac, i.e. the sons of Anac: but how can this be applicable to a mountain, or to the Palm tree? I am happy, however, that in a part of my etymology, and that a principal part, I am countenanced by that learned man.
Bishop Cumberland derives it from Anac torquis. Orig. p. 302.
[23]Hesychius.
[24]A city and mountain in Bœotia, called Phœnice: the natives, Phœnicians. Strabo. l. 9. p. 629.
[25]Chron. p. 27.
[26]Syncellus. p. 126. from Eusebius.
[27]Βηλος απ' Ευφρηταο. κτλ.Nonnus.
[28]Bochart. Hierazoican. l. 2. c. 7.
[29]Gellius. l. 2. c. 26.
[30]Gellius. Ibidem.
[31]Iliad ψ. v. 454.
[32]John. c. 12. v. 13.
[33]1 Maccab. c. 13. v. 51.
[34]Ibidem. c. 13. v. 37.
[35]Varro apud Nonium Marcellum.
[36]Horapollo. l. 1. c. 7. p. 11.
[37]Ælian de Animalibus. l. 7. c. 60.
He cites Hermippus and Aristotle for vouchers.
[38]Εθνος ειναι φασιν Αιθιοπων, ὁπου, κυων βασιλευει, και βασιλευς προσαγορευται, και ἱερα και τιμας εχει βασιλεων. Ανδρες δε πρασσουσιν, ἁπερ ἡγεμοσι πολεων προσηχει, και αρχουσιν.Plutarch adversus Stoïcos. vol. 2. p. 1064.
[39]Ibid.
[40]Lycophron. v. 439.
[41]Comment. upon Lycophron. p. 68.
[42]Lucan. Pharsalia. l. 9. v. 787.
[43]Ausa Jovi nostro latrantem opponere Anubim. Propert. l. 3. El. 11.
Ἑξης δε εστιν ὁ κυνοπολιτις νομος, και Κυνων πολις, εν ᾑ Ανουβις τιμᾳται, και τοις κυσι τιμη, και σιτις τετακται τις ἱερα.Strabo. l. 17. p. 1166.
[44]Σεληνην δε γραφοντες, Η ΟΙΚΟΥΜΕΝΗΝ, η γραμματεα, η ἱερεα, η οργην, η κολυμβον, κυνοκεφαλον ζωγραφουσι.l. 1. c. 14. p. 26.
[45]Ἱερογραμματεα τε παλιν, η προφητην, η οσφρησιν, η πταρμον, η αρχην, η δικαστην, βουλομενοι γραφειν κυνα ζωγραφουσιν.l. 1. c. 39. p. 52.
[46]Εω γαρ τους Αιγυπτιους, ὁιπερ και δεισιδαιμονεστατοι εισι παντων· ὁμως τοις θειοις ονομασιν εις κορον επιχρωμενους· σχεδον γαρ τα πλειστα ΕΞ ΟΥΡΑΝΟΥ εστιν.Lucian de imaginibus.
See Observations on Antient History. p. 166.
Solebant autem Ægyptii sibi suisque Deorum patriorum nomina plerumque imponere.—Moremque hunc gens illa servare perrexit, postquam salutari luce Evangelicâ diu fruita esset. Jablonsky. v. 1. l. 1. c. 5. p. 105.
[47]It is possibly alluded to in Psalm 80. v. 16. and in Jeremiah. c. 6. v. 20.
[48]Plutarch. Isis et Osiris. p. 365.Χενοσιρις.
[49]The purport of the term Cahen, or Cohen, was not totally unknown in Greece. They changed it toκοης, andκοιης; but still supposed it to signify a priest.Κοιης, ἱερευς Καβειρων, ὁ καθαιρωμενος φονεα.Hesychius.Κοιᾳται ἱερᾳται.Ibid.
It was also used for a title of the Deity.Κοιας, ὁ στρογγυλος λιθος; scilicetΒαιτυλος. Moscopulus. p. 5. The Bætulus was the most antient representation of the Deity. See Apollon. Rhod. Schol. ad. l. 1. v. 919.
[50]Ου, καθαπερ τα λοιπα ζωα εν ἡμερᾳ μιᾳ τελευτᾳ, ὁυτω και τουτους: αλλα μερος αυτων καθ' ἑκαστην ἡμεραν νεκρουμενον ὑπο των Ἱερεωνθαπτεσθαι. κτλ.
Ἑως δ' αν ἁι ἑβδομηκοντα και δυο πληρωθῳσιν ἡμερας, τοτε ὁλος αποθνησκει.Horapollo. l. 1. c. 14. p. 2.
[51]Εις ἱερον επειδαν πρωτα κομισθη Κυνοκεφαλος, δελτον αυτῳ παρατιθησιν ὁ Ἱερευς, και σχοινιον, και μελαν, πειραζων, ει εκ της επισταμενης εστι συγγενειας γραμματα, και ει γραφει.Horapollo. l. 1. c. 14. p. 28.
[52]Horapollo. l. 1. c. 16 p. 30.Δωδεκατις της ἡμερας καθ' ἑκαστην ὡραν ουρει· τοδε αυτο και ταις δυσι νυξι ποιει. κτλ.Speaking of the two Equinoxes.
[53]Hoffman: Cunocephalus.
Vossius de Idol. vol. 2. l. 3. c. 78.
[54]What Orus Apollo attributes to the Cunocephalus, Damascius (in Vitâ Isidori) mentions of the Cat. Photii Bibliotheca. c. 242. p. 1049.
[55]By Strabo expressedΚειπος, who says, that it was reverenced by the people at Babylon, opposite to Memphis. l. 17. p. 1167.Κειπον δε Βαβυλωνιοι ὁι κατα Μεμφιν (σεβουσι).
[56]Babun,Βαβυν, of Hellanicus Lesbius. Athenæus. l. 15. p. 680. called Bebon,Βεβων, by Manethon. Plutarch. Isis et Osiris. p. 371, 376. Babon was thought to have been the same as Typhon: by some esteemed a female, and the wife of that personage. Plutarch. ibid.
The Ape and Monkey were held sacred, not in Egypt only, but in India, and likewise in a part of Africa. Diodorus Sicul. l. 20. p. 793. Maffeus mentions a noble Pagoda in India, which was called the monkeys' Pagoda. Historia Ind. l. 1. p. 25: and Balbus takes notice of Peguan temples, called by the natives Varelle, in which monkeys were kept, out of a religious principle. See Balbi Itinerarium.
[57]Martianus Capella. l. 4. sub initio.
Astronomia is made to speak to the same purpose.—Per immensa spatia seculorum, ne profanâ loquacitate vulgarer, Ægyptiorum clausa adytis occulebar. Martianus Capella. l. 8.
[58]Johannes Sarisburiensis Metalogic. l. 2. p. 787. Editio Lugd. Bat. anno 1639.
He speaks of Parmenides as if he were a native of Egypt; and seems to have understood that Parmenides took up his residence in the Egyptian seminary, in order to obtain a thorough knowledge in science. Et licet Parmenides Ægyptius in rupe vitam egerit, ut rationem Logices inveniret, tot et tantos studii habuit successores, ut ei inventionis suæ totam fere præripuerint gloriam.
[59]Hermes was the same as Anubis Latrator. Jablonsky. l. 5. c. 1.
Κυνα σεβεις· τυπτω δ' εγω.Anaxandrides apud Athenæum. l. 7. p. 300.
Ἑρμην κυνα.Plutarch. Isis et Osiris.
[60]Strabo. l. 17. p. 1167.Κυνοκεφαλον δε (τιμωσιν) Ἑρμοπολιται.
[61]Ἑρμοπολιτικη φυλακη. Strabo. ibid.
[62]Analogous to this we read in Herodotus, that the Persian brigade, whose deficiencies were supplied by continual recruits, was styledαθανατος, immortalis. Herodotus. l. 7. c. 83.
It consisted of ten thousand men.
[63]Herodotus. l. 2. c. 37.
[64]Δωδεκατις ἡμερας καθ' ἑκαστην ὡραν ΟΥΡΕΙ Κυνοκεφαλος.Horapollo. l. 1. c. 16.
[65]Herodot. l. 4. c. 191.
Upon the Mare Erythræum,ἱδρυμα Κυνοσκεφαλων καλουμενον. Strabo. l. 16. p. 1120. Also Pliny. l. 6. c. 30. and l. 7. c. 2. of Cunocephali in Ethiopia and India.
[66]Herodot. l. 4. c. 191.
[67]Many places were named Cunocephale: all which will be found upon inquiry to have been eminences, or buildings situated on high, agreeably to this etymology.Κυνοσκεφαλη, ΛΟΦΟΣ τις Θεσσαλιας.Stephanus Byzant. from Polybius. l. 17.
Κυνωγκεφαλαιnear Scotiussa.ΛΟΦΩΝ πυκνων παραλληλων ΑΚΡΑΙ.Plutarch in Flaminino, of the same place.
The citadel at Thebes was calledΚυνοσκεφαληby Xenophon. Those who speak of the Cunocephali as a people, describe them as Mountaineers. Megasthenes per diversos Indiæ montes esse scribit nationes caninis capitibus. Solinus. c. 52.
A promontory of this name upon the coast of the Red Sea, mentioned above from Strabo. Another promontory Cunocephale in Corcyra. Procopius. Goth. l. 3. c. 27.
[68]Solinus. c. 4. and Isidorus. Origi l. 9. de Portentis.
[69]Steph. Byzantinus.
[70]Ptolemy. l. 3. c. 15.
[71]Hesychius. Also a family at Lacedæmon,Φυλη Λακωνικη: and Cunosouroi, the name of a family at Megara. See Alexander ab Alexandro. l. 1. c. 17.
[72]
Esse duas Arctos, quarum Cynosura petaturSidoniis; Helicen Graia carina notet. Ovid. Fastor. l. 3. v. 107.
Esse duas Arctos, quarum Cynosura petaturSidoniis; Helicen Graia carina notet. Ovid. Fastor. l. 3. v. 107.
Esse duas Arctos, quarum Cynosura petatur
Sidoniis; Helicen Graia carina notet. Ovid. Fastor. l. 3. v. 107.
[73]L. 3. p. 207.
[74]V. 99.
[75]Palæphatusπερι εφευρησεως κογχυλης.. p. 124.
[76]Cassiodorus of the purple. Cum fame canis avida in Tyrio littore projecta conchylia impressis mandibulis contudisset, illa naturaliter humorem sanguineum diffluentia ora ejus mirabili colore tinxerunt: et ut est mos hominibus occasiones repentinas ad artes ducere, talia exempla meditantes fecerunt principibus decus nobile. l. 9. c. 36.
See also Chronicon Paschale. p. 43. Achilles Tatius. l. 3. Julius Pollux. l. 1. c. 4. p. 30. Ed. Amstel. Pliny. l. 9. c. 36.
[77]Cyrus Prodromusεπι αποδημῳ τῃ φιλιᾳ.
[78]Nonni Dionysiaca. l. 40. p. 1034.
[79]Etymologicum Magnum.
[80]Johannes Antiochenus, who tells the story at large, says, that purple was the discoveryκυνος ποιμενικουwhich in the original history was undoubtedly a shepherd king.
[81]Plutarch. Isis et Osiris. p. 355.
[82]Ουδε Σωκρατης τον κυνα και τον χηνα ομνυς επαιζεν.Porphyry de Abstinentiâ. l. 3. p. 286.
It is said to have been first instituted by Rhadamanthus of Crete:Εκελευσε (Ῥαδαμανθυς) κατα χηνος, και κυνος, και κριου ομνυναι.Eustathius upon Homer. Odyss. Υ. p. 1871.
See Aristophan.Ορνιθες.Scholia, v. 521.Ομνυναι κελευσαι (Ῥαδαμανθυν) χηνα, και κυνα, κτλ.from Socrates. l. 12. de Rebus Creticis.
The antient Abantes of Eubœa styled Zeus himself Cahen; called in aftertimes Cenæus. There was a promontory of the same name:Κηναιον ακρωτηριον (Αβαντων)Steph. Byzant. Here Hercules was supposed to have sacrificed after his conquest of Æchalia.
Victor ab Æchaliâ Cenæo sacra parabatVota Jovi. Ovid. Metamorph. l. 9 v. 136.
Victor ab Æchaliâ Cenæo sacra parabatVota Jovi. Ovid. Metamorph. l. 9 v. 136.
Victor ab Æchaliâ Cenæo sacra parabat
Vota Jovi. Ovid. Metamorph. l. 9 v. 136.
Sophocles in Trachin. v. 242, mentions,Βωμους, τελητ' εγκαρτα Κηναιῳ Διι.
[83]Plato in Gorgiâ. vol. 1. p. 482.
[84]Porphyry. l. 3. p. 286. so corrected by Jablonsky. l. v. c. 1. p. 10
[85]Clementis Cohortatio. p. 32.
[86]Pliny. l. 8. p. 446.
[87]Anthologia. l. 1. Epigram. 144.
[88]Theophrast. Charact.
[89]Hesychius.
[90]Diodorus Siculus de pompâ Isiacâ. l. 1. p. 78.
[91]Huetius. Præp. Evang. p. 86. from Cornutus de naturâ Deorum.
A like history is given of serpents in Syria by Aristotle,περι θαυμασιων ακουσματων: and by Pliny and Isidorus, of birds in the islands of Diomedes.
[92]Nonni Dionysica. l. 3. p. 94.
[93]Ibid.
[94]Homer. Odyss. l. 8. v. 92.
[95]Τον Κυνα τον χρυσεον απεδειξεν (ὁ Ζευς) φυλαττειν το ἱερον εν Κρητῃ. Antoninus Liberalis. c. 35. p. 180.
[96]Pausanias of Tænarus. l. 3. p. 275.
[97]—— of Trœzen. l. 2. p. 183.
[98]—— of Hermione. l. 2. p. 196.
[99]Dionys.Περιηγης. v. 791. This temple stood, according to Diodorus Siculus and Arrian, in the country of the Cimmerians, near the Acherusian Chersonese. See Scholia to Dionysius above.
[100]Oppida tota canem venerantur. Juvenal. Sat. 15. v. 8. Diodorus. l. 1. p. 16.
[101]Herodotus. l. 2. c. 66.
[102]Plutarch. Isis et Osiris. p. 368.
[103]Εξω κυνεςwas a proverbial expression among the Jews.
[104]Deuteronomy. c. 23. v. 18.
[105]In this golden cup Hercules was supposed to have passed over the ocean.Χρυσεον —— δεπας, εν ᾡ τον ωκεανον διεπερασεν Ἡρακλης.Apollodorus. l. 2. p. 100.
There was likewise in the same place a story about a golden belt. Philostratus: Vita Apollon. l. 5. p. 212.
[106]Palæphatus. Edit. Elz. 1642. p. 76. the author would not sayσφοδρα πλουσιοι, but keeps to the antient termχρυσοι, though it is scarce sense.
[107]Pindar. Olymp. Ode 2.στροφ. δ.p. 25.
[108]Χρυσοφορουσι δ' εκ του Καυνασου πολλαι πηγαι ψηγμα αφανες.Appian de Bello Mithridat. p. 242. Salauces, an antient king of Colchis, was said to have abounded with gold. Pliny. l. 33. c. 15. p. 614. Arrian supposes that they put fleeces into the river, to intercept (ψηγμα αφανες) this imperceptible mineral; and that hence arose the fable of the Golden Fleece.
[109]Pindar. Olymp. Ode 7. p. 64.
[110]Callimachus. Hymn to Apollo. v. 34.
In like manner there was a shower of gold at Thebes, in Bœotia. Pindar speaks of JupiterΧρυσῳ μεσονυκτιον νιφοντα. Isthm. Ode 7. p. 746.
[111]Callimachus. Hymn to Delos. v. 260.
[112]Homer. Hymn to Apollo. v. 135.
[113]Πευκης ειδος ἑτερον· λειβεσθαι δ' ἁιματι, καθαπερ τῳ χρυσῳ την Ἡλιαδα αιγειρον.Philostratus. l. 5. p. 211. Æschylus mentions the Arimaspians as living upon a golden stream:
Ὁι ΧρυσοῤῥυτονΟικουσιν αμφι ναμα Πλατωνος πορου.Prometheus. p. 49.
Ὁι ΧρυσοῤῥυτονΟικουσιν αμφι ναμα Πλατωνος πορου.Prometheus. p. 49.
Ὁι Χρυσοῤῥυτον
Οικουσιν αμφι ναμα Πλατωνος πορου.Prometheus. p. 49.
[114]Hence the celebrated city in Egypt had the name of Cherchusora. Some traces of Orcus may be found in Zeus Hircius, and Orcius, mentioned by Pausanias. l. 5. p. 442. He supposes the name to be fromὁρκος, an oath, and mentions a legend to that purpose.
[115]Hesiod. Theog. v. 281.
[116]Χρυσαορις, πολις Καριας——Επαφροδιτος δε την Καριαν πασαν Χρυσαοριδα λεγεσθαι (φησι).Steph. Byzant.
[117]Strabo. l. 14. p. 975. Zeus was a title conferred upon more than one of the family.
[118]Herodotus. l. 2. c. 15. Also c. 17. and 97. called by StraboΚερκεσουρα. l. 17. p. 1160.
[119]Sanchoniathon apud Euseb. Præp. Evan. l. 1. p. 35.
[120]Diodorus Sic. l. 4. p. 224.
[121]Hesiod. Theog. v. 287.
Τρισωματον βοτηρ' Ερυθειας.Euripides. Hercules Furens. v. 423.
[122]Homer. Iliad. Ο. v. 256.
[123]Homer. Hymn to Apollo. v. 123.
[124]Second Hymn to Diana. v. 3.
Perseus is styledΧρυσαοροςin Orpheus de Lapid. c. 15. v. 41.
[125]Homer. Hymn to Apollo. v. 131.
[126]Ibid. v. 126.
[127]Apollo was represented as the author of the lyre, called among the oriental nations Kinor, and Cuthar: from the latter of which cameκιθαρις, and cithara in the west.
[128]Pindar. Pyth. Ode 1.
[129]Χρυση, ἡ πολις του Απολλωνος εγγυς Λημνου—και της Λεσβιας τοπος· και Πανηφαιστια της Λημνου ακρωτηριον—και εν Βιθυνιᾳ, και περι Χαλκηδονα, και της Καριας· και εν τῃ Ἁλικαρνασιδι Δωριον πεδιον· και εν Ἑλλησποντῳ· εστι και αλλη Χεῤῥονησος της Ινδικης· εν δε τῃ εκτος Γανγου Ινδικῃ.Stephanus Byzant.
See alsoΧρυσοπολιςibidem.
[130]Cedrenus. p. 12.
[131]Strabo. l. 16. p. 1095.
[132]Hoffman Lexic.
[133]Plutarch de fluminibus. p. 1151. The original name was Chrusaor, which had no relation to a golden stream: at least that part of it was so named which ran through the city Mastaura. See Stephanus Byzant.Μασταυρα.
[134]כתםof of the Hebrews.
[135]Dionysiusπεριηγης. v. 589. Scholia ibidem.
[136]The antients, as I have before observed, were not consistent in their theology. The Sun was properly Cham, styled also Orus, but, as a title, was bestowed upon more persons than one.
[137]Josephus of Salatis, the first Shepherd King;Ὁυτος εν τῃ Μεμφιδι κατεγινετο.Contra Apion. l. 1. §. 14.
[138]Diodorus Sic. l. 1. p. 88.
[139]Josephus contra Apion. l. 1. c. 14.
[140]Justin Martyr mentions this:Εγνω γαρ και τεμενος Χρυσης Αφροδιτης εν Αιγυπτῳ λεγομενον, και πεδιον Χρυσης Αφροδιτης ονομαζομενον.Cohort, p. 28. Chruse Aphrodite is plainly the Cuthite Venus; the Deity of the Cuthim.
[141]Pocock's and Norden's Travels, and maps of the country about Cairo.
[142]Colchis, near Comar. Arrian Periplus maris Erythræi. Geog. Vet. vol. 1. p. 33.
[143]Κατασχειν δε φασι και ες Πηγαδας της των Ωρειτων χωρας. Ὁιδε Ωρειται, χαλκαι μεν αυτοις ἁι πετραι, χαλκη δε ἡ ψαμμος, χαλκουν δε ψηγμα ὁι ποταμοι αγουσι. Χρυσιτιν ἡγουνται την γην δια την ευγενειαν του Χαλκου.Philostratus. Vita Apollon. l. 3. p. 155.
[144]The Petra and Pagoda were the same: both names for temples.
[145]This mistake arose from Cal-Chus being styled the region of the Cuthim.
[146]Scholia upon Pindar. Pyth. Ode 4. p. 259.
[147]Ibid. Isth. Ode 5. p. 462.
[148]Sanchoniathon apud Euseb: Præp. Evan. l. 1. c. 10. p. 35.
[149]Ibid.
[150]Lucian de Electro. vol. 2. p. 523. Edit. Salmurii.
[151]Ovid. Metamorph. l. 1. v. 751.
[152]Homer. Odyss. l. λ. v. 15. Phaëthon was universally allowed to be the Sun by the antient mythologists of Greece; to whom we must appeal, and not to the Roman poets. Orpheus says,