38 SANCTO. SANCO.

SEMONI. DEO. FIDIO.
SACRUM.

Semon (Sem-On) signifies Cœlestis Sol. Some of the antients thought that the soul of man was a divine emanation; a portion of light from the Sun. Hence, probably, it was called Zoan from that luminary; for so we find it named in Macrobius. 39 Veteres nullum animal sacrum in finibus suis esse patiebantur; sed abigebant ad fines Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos Græci Z♫ANAΣ vocant Diis debitas æstimabant.

DI, DIO, DIS, DUS.

Another common name for the Deity was Dis, Dus, and the like; analogous to Deus, and Theos

38 Gruter. Inscript. vol. 1. p 96. n. 6.

Semoni Sanco Deo Fidio. n. 5.

Sanco Fidio Semo Patri. n. 7.

Sanco Deo Patr. Reatin. sacrum. n. 8.

From San came the Latine terms, sanus, sano, sanctus, sancire.

Vossius derives San, or Zan, from 7, sævire. De Idol. I. 1. c. 22. p. 168.

39 Macrobii Saturn. 1. 3. c. 8. p. 28. Hence, perhaps, came and

and hence the title of Apollo Zobbrag

to live: and or, animal:

ws

41

of other nations. The Sun was called Arez in the east, and compounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is mentioned by Tertullian. Unicuique etiam provinciæ et civitati suus Deus est, ut Syriæ Astarte, Arabiæ Dysares. Hesychius supposes the Deity to have been the same as Dionusus. Δεσαρην τον Διονυσον Ναβαταιοι (καλεσιν), ὡς Ισίδωρος. There was a high mountain, or promontory, in " Arabia, denominated from this Deity: analogous to which there was one in Thrace, which had its name 42 from Dusorus, or the God of light, Orus. I took notice, that Hercules, or the chief Deity among the Indians, was called Dorsanes: he had also the name of Sandis, and Sandes; which signifies Sol Deus. 43 Βήλου με τον Δια τυχον, Σεύθην τε τον Ηρακλέα, και Αναϊτιδα την Αφρού του, Αφριά της και άλλως Agathias of the people in the east. Probably the Deity Bendis, whose rites were so celebrated in Phrygia and Thrace, was a compound of Ben-Dis, the offspring of God. The natives of this country represented Bendis as a

άλλες εκαλεν.

40 Tertullian. Apolog. c. 24.

41

Δισαρη (lege Δεσωτης) σκόπελος και κορυφή υψηλοτάτη Αραβίας

από

είρηται το Δασαρα. Θεος δε έτος παρα Αραψε και Δαχαρήναις Tμs. Stephanus Byz.

A, Dous, is the same as Deus. Aous-Agns, Deus Sol.

42

Aubaçov nalisomeroy ouços. Herod. 1. 5. c. 17.

43

Agathias. 1. 2. p. 62.

female; and supposed her to be the same as Selene, or the moon. The same Deity was often masculine and feminine: what was Dea Luna in one country, was Deus Lunus in

another.

45

KUR, KYPOE, CURA.

The Sun was likewise named Kur, Cur, Kugos.

Κυρον γαρ καλειν Περσας τον Ήλιον. Many places were sacred to this Deity, and called Cura, Curia, Curopolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in Persis, Media, Iberia, were denominated in the same manner. The term is sometimes expressed Corus: hence Corusia in Scythia. Of this term I shall say more hereafter.

COHEN, or CAHEN.

Cohen, which seems, among the Egyptians and other Amonians, to have been pronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In early times the office of a Prince and of a Priest were comprehended under one character.

44

To ονομα τετο Θρακον ἡ Βενδίς· όυτω και Θρακος θεολογες μετά των πολλων της Σεληνης ονοματων και την Βενδίν εις την θεον αναπεμψαντος. Πλυτωνη τε, και Ευφροσύνη, Βενδίς τε κραταια.

Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91. 45 Plutarch. in Artaxerxe. p. 1012.

*Rex Anius, Rex idem hominum, Phœbique

Sacerdos.

48

This continued a great while in some parts of the 47 world; especially in Asia Minor, where, even in the time of the Romans, the chief priest was the prince of the 45 province. The term was sometimes used with a greater latitude; and denoted any thing noble and divine. Hence we find it prefixed to the names both of Deities and men; and of places denominated from them. It is often compounded with Athoth, as Canethoth; and we meet with Can-Osiris, Can-ophis, Canebron, and the like. It was sometimes expressed Kun, and among the Athenians was the title of the antient priests of Apollo; whose posterity were styled Kundai, Cunnidæ, according to Hesychius. Κυννίδαι, γενος εν Αθηνησιν, εξ ου ὁ Ἱερεὺς τὰ Κυννιε Απολλωνος. We find from hence, that Apollo was styled Κυννιος, Cunnius. Κυννιος, Απολλωνος

46 Virgil. Æneis, 1. 3. v. 80.

Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex: unde hodieque Imperatores Pontifices dicaServii Scholia ibidem.

mus.

47 Οι δ ̓ ̔Ιερεις το παλαιον μεν δύναται τινες ησαν.

Strabo. 1. 12.

p. 851. It is spoken particularly of some places in Asia Minor.

48

45 Pythodorus, the high priest of Zela and Comana in Armenia, was the king of the country. Hy 'Iegeug nugiog twv marta. Strabo. 1. 12. p. $38.

49

επίθετον. Hence came κύνειν, προσκυνεῖν, προσκύνησις, well known terms of adoration. It was also expressed Con, as we may infer from the title of the Egyptian Hercules. Τον Ἡρακλην φησι κατα την Αιγυπτίων διαλεκτον ΚΩΝΑ λεγεσθαι. It seems also to have been a title of the true God, who by " Moses is styled Konah,

50

We find this term oftentimes subjoined. The Chaldeans, who were particularly possessed of the land of Ur, and were worshippers of fire, had the name of Urchani. Strabo limits this title to one branch of the Chaldeans, who were literati, and observers of the heavens; and even of these to one sect only. Εςι δε και των Χαλδαίων των Αερονομικών γενη πλείω γαρ " Ορχηνοι τινες προσαγορεύονται But s Ptolemy speaks of them more truly as a nation; as does Pliny likewise. He mentions their stopping the course of the Euphrates, and diverting the stream into the

52

51

49 Etymologicum Magnum.

Κυνάδης Ποσειδων Αθηνησιν ετιματο. Hesychius.

.אל עליון קנה שמים .19 .S9 Genesis. c. 14. v

Sabacon of Ethiopia was Saba Con, or king of Saba.

5 Strabo. 1. 16. p. 1074.

52 Ptolem. Geogr. lib. 5. cap. 19. p. 165. He places very truly the Orcheni upon the Sinus Persicus: for they extended so far.

Παρακειται τη ερήμω Αραβία ἡ Χαλδαια χωρα. Idem. 1. 5. c. 20. p. 167.