Volume I Part 10 (1/2)
????pt??: but Herodotus, [590]from whom he borrows, renders it Ienis. It would have been more truly rendered Dorice Ianis; for that was nearer to the real name. The historian, however, points it out plainly, by saying, that it was three days journey from Mount [591]Casius; and that the whole way was through the Arabian desert. This is a situation which agrees with no other city in all Egypt, except that which was the Onium of the later Jews. With this it accords precisely. There seem to have been two cities named On, from the wors.h.i.+p of the Sun. One was called Zan, Zon, and Zoan, in the land of Go-zan, the [592]Goshen of the scriptures. The other was the city On in Arabia; called also Hanes. They were within eight or nine miles of each other, and are both mentioned together by the prophet [593]Isaiah.
_For his princes were at Zoan, and his amba.s.sadors came to Hanes_. The name of each of these cities, on account of the similarity of wors.h.i.+p, has by the Greeks been translated [594]Heliopolis; which has caused great confusion in the history of Egypt. The latter of the two was the Ianis, or ?a??s??, of the Greeks; so called from Hanes, the great fountain of light, the Sun; who was wors.h.i.+pped under that t.i.tle by the Egyptians and Arabians.
It lies now quite in ruins, close to the village Matarea, which has risen from it. The situation is so pointed out, that we cannot be mistaken: and we find, moreover, which is a circ.u.mstance very remarkable, that it is at this day called by the Arabians Ain El Sham, the fountain of the Sun; a name precisely of the same purport as Hanes. Of this we are informed by the learned geographer, D'Anville, and others; though the name, by different travellers, is expressed with some variation. [595]Cette ville presque ensevelie sous des ruines, et voisine, dit Abulfeda, d'un pet.i.t lieu nomme Matarea, conserve dans les geographies Arabes le nom d'Ainsiems ou du fontain du Soleil. A like account is given by Egmont and [596]Hayman; though they express the name Ain El Cham; a variation of little consequence. The reason why the antient name has been laid aside, by those who reside there, is undoubtedly this. Bochart tells us, that, since the religion of Mahomet has taken place, the Arabs look upon Hanes as the devil: [597]proinde ab ipsis ipse Daemon ???? vocatur. Hence they have abolished Hanes: but the name Ain El Cham, of the same purport, they have suffered to remain.
I have before taken notice of an objection liable to be made from a supposition, that if Hanes signified _the fountain of light_, as I have presumed, it would have been differently expressed in the Hebrew. This is a strange fallacy; but yet very predominant. Without doubt those learned men, who have preceded in these researches, would have bid fair for n.o.ble discoveries, had they not been too limited, and bia.s.sed, in their notions.
But as far as I am able to judge, most of those, who have engaged in inquiries of this nature, have ruined the purport of their labours through some prevailing prejudice. They have not considered, that every other nation, to which we can possibly gain access, or from whom we have any history derived, appears to have expressed foreign terms differently from the natives, in whose language they were found. And without a miracle the Hebrews must have done the same. We p.r.o.nounce all French names differently from the people of that country: and they do the same in respect to us.
What we call London, they express Londres: England they style Angleterre.
What some call Bazil, they p.r.o.nounce Bal: Munchen, Munich: Mentz, Mayence: Ravenspurg, Ratisbon. The like variation was observable of old. Carthago of the Romans was Carchedon among the Greeks. Hannibal was rendered Annibas: Asdrubal, Asdroubas: and probably neither was consonant to the Punic mode of expression. If then a prophet were to rise from the dead, and preach to any nation, he would make use of terms adapted to their idiom and usage; without any retrospect to the original of the terms, whether they were domestic, or foreign. The sacred writers undoubtedly observed this rule towards the people, for whom they wrote; and varied in their expressing of foreign terms; as the usage of the people varied. For the Jewish nation at times differed from its neighbours, and from itself. We may be morally certain, that the place, rendered by them Ekron, was by the natives called Achoron; the Accaron, ???a???, of Josephus, and the Seventy. What they termed Philistim, was Pelestin: Eleazar, in their own language, they changed to Lazar, and Lazarus: and of the Greek s??ed???? they formed Sanhedrim. Hence we may be certified, that the Jews, and their ancestors, as well as all nations upon earth, were liable to express foreign terms with a variation, being led by a natural peculiarity in their mode of speech. They therefore are surely to be blamed, who would deduce the orthography of all antient words from the Hebrew; and bring every extraneous term to that test. It requires no great insight into that language to see the impropriety of such procedure. Yet no prejudice has been more [598]common. The learned Michaelis has taken notice of this [599]fatal attachment, and speaks of it as a strange illusion. He says, that _it is the reigning influenza, to which all are liable, who make the Hebrew their princ.i.p.al study_. The only way to obtain the latent purport of antient terms is by a fair a.n.a.lysis. This must be discovered by an apparent a.n.a.logy; and supported by the history of the place, or person, to whom the terms relate. If such helps can be obtained, we may determine very truly the etymology of an Egyptian or Syriac name; however it may appear repugnant to the orthography of the Hebrews. The term Hanes is not so uncommon as may be imagined. Zeus was wors.h.i.+pped under this t.i.tle in Greece, and styled ?e?? ????s???. The Scholiast upon Apollonius Rhodius mentions his temple, and terms it [600]???? ????s??? ?e??? ?? ????e?e?
?a? ?e?? e? pe??p??, ?a? ???s?e??? e? ??es?. It is also taken notice of by Strabo, who speaks of a mountain Hanes, where the temple stood.
[601]?e??st?? de ???? e? a?t? ????? (lege ?????) e? ? t? t?? ???? ????s???
?e???. The mountain of Zeus Ainesius must have been Aines, and not Ainos; though it occurs so in our present copies of Strabo. The Scholiast above quotes a verse from Hesiod, where the Poet styles the Deity ???????.
???' ???' e??es??? ?????? ???ed??t?.
Aineus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose rites may be traced in various parts. There were places named Aineas, and Ainesia in Thrace; which are of the same original. This t.i.tle occurs sometimes with the prefix Ph'anes: and the Deity so called was by the early theologists thought to have been of the highest antiquity. They esteemed him the same as [602]Oura.n.u.s, and Dionusus: and went so far as to give him a creative [603]power, and to deduce all things from him. The Grecians from Phanes formed Fa?a???, which they gave as a t.i.tle both to [604]Zeus, and Apollo. In this there was nothing extraordinary, for they were both the same G.o.d. In the north of Italy was a district called Ager [605]Pisa.n.u.s.
The etymology of this name is the same as that of Hanes, and Phanes; only the terms are reversed. It signifies ignis fons: and in confirmation of this etymology I have found the place to have been famous for its hot streams, which are mentioned by Pliny under the name of Aquae Pisanae. c.u.ma in Campania was certainly denominated from Chum, heat, on account of its soil, and situation. Its medicinal [606]waters are well known; which were called Aquae c.u.manae. The term c.u.mana is not formed merely by a Latine inflection; but consists of the terms c.u.main, and signifies a hot fountain; or a fountain of Chum, or Cham, the Sun. The country about it was called Phlegra; and its waters are mentioned by Lucretius.
[607]Qualis apud c.u.mas locus est, montemque Vesevum, Oppleti calidis ubi fumant fontibus auctus.
Here was a cavern, which of old was a place of prophecy. It was the seat of the Sibylla c.u.mana, who was supposed to have come from [608]Babylonia. As c.u.ma was properly c.u.man; so Baiae was Baian; and Alba near mount Alba.n.u.s[609], Alban: for the Romans often dropped the n final. Pisa, so celebrated in Elis, was originally Pisan, of the same purport as the Aquae Pisanae above. It was so called from a sacred fountain, to which only the name can be primarily applicable: and we are a.s.sured by Strabo [610]???
?????? ??sa? e???s?a?, that the fountain had certainly the name of Pisan. I have mentioned that Mount Pyrene was so called from being a fountain of fire: such mountains often have hot streams in their vicinity, which are generally of great utility. Such we find to have been in Aquitania at the foot of this mountain, which were called Thermae Onesae; and are mentioned by Strabo, as [611]Te?a ?a???sta p?t??tat?? ?dat??. What in one part of the world was termed c.u.mana, was in another rendered Comana. There was a grand city of this name in Cappadocia, where stood one of the n.o.blest Puratheia in Asia. The Deity wors.h.i.+pped was represented as a feminine, and styled Anait, and Anas; which latter is the same as Hanes. She was well known also in Persis, Mesopotamia, and at Egbatana in Media. Both An-ait, and An-ais, signifies a fountain of fire. Generally near her temples, there was an eruption of that element; particularly at Egbatana, and Arbela. Of the latter Strabo gives an account, and of the fiery matter which was near it.
[612]?e?? ????a de est? ?a? ???t??a? p????? e??' ? t?? ?af?a p???, ?a? ta p??a (or p??e?a) ?a? t? t?? ??a?a? ?e???.
I should take the town of Egnatia in Italy to have been of the same purport as Hanes above mentioned: for Hanes was sometimes expressed with a guttural, Hagnes; from whence came the ignis of the Romans. In Arcadia near mount Lyceus was a sacred fountain; into which one of the nymphs, which nursed Jupiter, was supposed to have been changed. It was called Hagnon, the same as Ain-On, the fount of the Sun. From Ain of the Amonians, expressed Agn, came the ????? of the Greeks, which signified any thing pure and clean; purus sive castus. Hence was derived ???e???, p??a???? ???a???, ?a?a???? ????, ?a?a?a: as we may learn from Hesychius. Pausanias styles the fountain [613]Hagno: but it was originally Hagnon, the fountain of the Sun: hence we learn in another place of Hesychius, ????p??e?s?a?, t? ?p? ?????
?e?es?a?. The town Egnatia, which I mentioned above, stood in campis Salentinii, and at this day is called Anazo, and Anazzo. It was so named from the rites of fire: and that those customs were here practised, we may learn from some remains of them among the natives in the times of Horace and Pliny. The former calls the place by contraction [614]Gnatia:
Dein Gnatia Nymphis Iratis extructa dedit risumque, joc.u.mque; Dum flammis sine thura liquescere limine sacro Persuadere cupit.
Horace speaks as if they had no fire: but according to Pliny they boasted of having a sacred and spontaneous appearance of it in their temple.
[615]Reperitur apud auctores in Salentino oppido Egnatia, imposito ligno in saxum quoddam ibi sacram protinus flammam existere. From hence, undoubtedly, came also the name of Salentum, which is a compound of Sal-En, Solis fons; and arose from this sacred fire to which the Salentini pretended. They were Amonians, who settled here, and who came last from Crete [616]???? de Sa?e?t????? ???t?? ap?????? fas?. Innumerable instances of this sort might be brought from Sicily: for this island abounded with places, which were of Amonian original. Thucydides and other Greek writers, call them Phenicians[617]: O???? de ?a? F?????e? pe?? pasa? e? S??e??a?.
But they were a different people from those, which he supposes. Besides, the term Phenician was not a name, but a t.i.tle: which was a.s.sumed by people of different parts; as I shall shew. The district, upon which the Grecians conferred it, could not have supplied people sufficient to occupy the many regions, which the Phenicians were supposed to have possessed. It was an appellation, by which no part of Canaan was called by the antient and true inhabitants: nor was it ever admitted, and in use, till the Grecians got possession of the coast. It was even then limited to a small tract; to the coast of Tyre and Sidon.
If so many instances may be obtained from the west, many more will be found, as we proceed towards the east; from whence these terms were originally derived. Almost all the places in Greece were of oriental etymology; or at least from Egypt. I should suppose that the name of Methane in the Peloponnesus had some relation to a fountain, being compounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the Greeks called ??t??, Meetis.
[618]?a? ??t?? p??t?? ?e?et??, ?a? ???? p???te?p??.
We learn from [619]Pausanias, that there was in this place a temple and a statue of Isis, and a statue also of Hermes in the forum; and that it was situated near some hot springs. We may from hence form a judgment, why this name was given, and from what country it was imported. We find this term sometimes compounded Meth-On, of which name there was a town in [620]Messenia. Instances to our purpose from Greece will accrue continually in the course of our work.
One reason for holding waters so sacred arose from a notion, that they were gifted with supernatural powers. Jamblichus takes notice of many ways, by which the gift of divination was to be obtained. [621]_Some_, says he, _procure a prophetic spirit by drinking the sacred water, as is the practice of Apollo's priest at Colophon. Some by sitting over the mouth of the cavern, as the women do, who give out oracles at Delphi. Others are inspired by the vapour, which arises from the waters; as is the case of those who are priestesses at Branchidae_. He adds,[622] _in respect to the oracle at Colophon, that the prophetic spirit was supposed to proceed from the water. The fountain, from whence it flowed, was in an apartment under ground; and the priest went thither to partake of the emanation_. From this history of the place we may learn the purport of the name, by which this oracular place was called. Colophon is Col-Oph On, tumulus Dei Solis Pythonis, and corresponds with the character given. The river, into which this fountain ran, was sacred, and named Halesus; it was also called [623]Anelon: An-El-On, Fons Dei Solis. Halesus is composed of well-known t.i.tles of the same G.o.d.
Delos was famed for its oracle; and for a fountain sacred to the prophetic Deity. It was called [624]Inopus. This is a plain compound of Ain-Opus, Fons Pythonis. Places named Asopus, Elopus, and like, are of the same a.n.a.logy. The G.o.d of light, Orus, was often styled Az-El; whence we meet with many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela, and Zeleia. In Lycia was the city Phaselis, situated upon the mountain [625]Chimaera; which mountain had the same name, and was sacred to the G.o.d of fire. Phaselis is a compound of Phi, which, in the Amonian language, is a mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os Vulcani, sive apertura ignis; in other words a chasm of fire. The reason why this name was imposed may be seen in the history of the place[626].
Flagrat in Phaselitide Mons Chimaera, et quidem immortali diebus, et noctibus flamma. Chimaera is a compound of Cham-Ur, the name of the Deity, whose altar stood towards the top of the [627]mountain. At no great distance stood Mount Argaius, which was a part of the great ridge, called Taurus. This Argaius may be either derived from Har, a mountain; or from Aur, fire. We may suppose Argaius to signify Mons cavus: or rather _ignis cavitas_, sive _Vulcani domus_, a name given from its being hollow, and at the same time a reservoir of fiery matter. The history of the mountain may be seen in Strabo; who says, that it was immensely high, and ever covered with snow; it stood in the vicinity of Comana, Castabala, Caesarea, and Tyana: and all the country about it abounded with fiery [628]eruptions. But the most satisfactory idea of this mountain may be obtained from coins, which were struck in its vicinity; and particularly [629]describe it, both as an hollow and an inflamed mountain.
In Thrace was a region called Paeonia, which seems to have had its name from P'Eon, the G.o.d of light[630]. The natives of these parts were styled both Peonians and Pierians; which names equally relate to the Sun. Agreeably to this Maximus Tyrius tells us, that they particularly wors.h.i.+pped that luminary: and adds, that they had no image; but instead of it used to suspend upon an high pole a disk of metal, probably of fine gold, as they were rich in that mineral: and before this they performed their [631]adoration.
There is an apparent a.n.a.logy between the names of places farther east; whose inhabitants were all wors.h.i.+ppers of the Sun. Hence most names are an a.s.semblage of his t.i.tles. Such is Cyrestia, Chalybon, Comana, Ancura, Cocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a compound of Ham-Es: the natives are said by Festus Avienus to have been devoted to the Sun:
[632]Denique flammicomo devoti pectora Soli Vitam agitant.
Similar to Emesa was Edessa, or more properly Adesa, so named from Hades, the G.o.d of light. The emperor Julian styles the region--?e??? e? a????? t?