Ouph;" of which I may say more hereafter. Chiniladanus, the name of a king of Babylon, is Caen al Adon or Adonai. Thonos Concoleros, whom Africanus specifies by his twofold titles, Θωνος Κογκολερος, ὁ και Ἑλληνιςι Σαρδανάπαλος is (like Saba Con) Thonos Con Ouc Al Orus: which last has been by inexperienced writers contracted to Coleros. Thamas Couli, the late conqueror of Persia, was distinguished by the same title, and called Couli Chan: which is still in use in great part of India and Tartary. The German koning is similar to it; and we seem to retain it in our word king, but more apparently in the feminine. Maundevile 100 calls the emperor of China the Chane of Cathay. He speaks of the sege or residence of the great Chane: and says, "the lordes "here han folke of certayn nombre, als they may

suffice: but the grete Chane hathe every day "folke at his costages and expences, als withouten "nombre." Chingis Chan, the celebrated Tartar emperor, called Changius Chan by Hatho, is interpreted the king of kings: for such is the purport of Changis Chan; answering very nearly to words of the same signification in 'English.

100 Travels. pag. 257, 264.

• The plural inflexion is now lost in most English words: but three hundred years ago we should have written and pronounced king-es king, what is here expressed Chingis and Changis Chan; that is, Βασιλευς Βασιλέων. The inscription of this prince's seal is

The other term of honor mentioned by Josephus and Eusebius, which is most to the present purpose, is found prefixed to many names both of Babylonish and Egyptian original. Chus, the great founder of the Cusean race, is called Oucchus, Ouachus, Evechus; from whence came the Iacchus and Bacchus of the Greeks and Romans. It is sometimes written Ochus, and compounded Belochus, a name assumed by several eastern princes. Achoris, Achorus, and Uchoreus the name of the person who built Memphis, is of the like composition; and is properly Ouc Aur, the great Orus, the prince of light, and the deity of fire. There were several kings in Egypt of the name of Cheres: some are styled Acheres or Acherres; which is "the mighty Cheres:" others are styled Conchares and Achencheres; that is Ouc Cahen Cheres, "the

great lord and ruler Cheres." Of this many instances may be found in the Alexandrine Chronicle, as well as in Eusebius. Acheres and Achencheres is, according to the Greek acceptation, "the great "lord Mars:" but properly it is arez, a lion; from whence the agns of the Greeks was derived.

mentioned by Johannes de Plano Carpini; and, according to his translation, is this: Dominus in cælis, et Cuynch Chan super terram. Johan. de Plano Carpini. cap. 8. He was in Tartary anno 1246, being sent thither by Pope Innocent IV. See also the Travels of William de Rubruquis, anno 1253. ch. 27.

2

* Αλκής μεν και ρωμης συμβολόν αυτοις ὁ λεων. It was a title first conferred on the third king of Assyria, of whom I shall treat hereafter. The Egyptians, who called Ham, Cham, pronounced Arez, charez and cherez: hence Acchencherez, or Ouc-cahen-charez. So Hala, Habor, Haran were at times pronounced Chala, Chabor, Charan. These titles were retained by the Egyptians even in later times. Eudorus, who resided at Heliopolis, is said by 3 Laertius to have studied under Iconuphy, a priest of the country. Ixovsqu was not, I apprehend, the name of the person, but of the deity that he was priest to; whose name and title, properly expressed, was Ouc Cahen Ouph, "the mighty

66

3

prince Ouph;" or, as the Greeks would have called him, Canouphis. Plutarch mentions this person expressly by this name, and stiles him Chonuphis, Xovepis #gopnтns. And in another place, 5 Χονέφις προφητης.

2 Clem. Alex. Stromat. lib. 5. pag. 671. edit. Potter.

3 Lib. 8.

4 Ouc and Quac, signifying something great and splendid, was not only admitted as a title, but by some supposed to have been a real name. Hence Marbodaus, in his poem upon stones and gems, mentions a king of Arabia so called: Evax, Rex Arabum, fertur scripsisse Neroni.

The Arabian name Evar is the same as Ouac differently pronounced. Marbodai poeta veteris de lapidibus et gemmis carmen. Colon. 1539.

5 The priest that was applied to about the interpretation of the characters found on a tablet in Alcmend's tomb was called

8

he tells us that he was of Memphis : ° Eudožov μev εν Χονεφεως φασι Μεμφιτε διακεσαι; and at the same time mentions that Pythagoras studied under Oenuphis of Heliopolis. Neither Chonuphis nor Oenuphis are properly the names of men; but of the god Anubis, to whom the priest was sacred, as well as the college at Heliopolis, where Eudoxus and Pythagoras 'studied. There is a passage to this purpose in the same writer, where he is endeavouring to shew that Bacchus and Osiris were the same deity. One reason, and that a plausible one, is that the same plant is sacred to both; the ivy of Bacchus being called in the Egyptian language chenosiris: which he interprets the plant of Osiris. But he makes a wrong reference of the terms of which the word consists; and does not give the right interpretation. The true reading is Chan Osiris; and, in the original, Cahen or Cohen

Chonuphis. This was about the time of Agesilaus. Plutarch de Genio Socratis. Vide Opera. vol. 2. pag. 578. edit. Xylandr. 6 De Isid. et Osir.

7 Chonuphis and Oenuphis are the same names differently written; answering to the Anubis of the Romans, and the Canoubis of the Greeks. Ισορειται δε Πυθαγόρας μεν Σωγχηδί τῳ Αιγυπτιῳ αρχι προφητη μαθήτευσαι· Πλαίων δε Σεχνεφιδι τῳ Ηλιοπολίτη Ευδοξος δε ὁ Κνίδιος Κονεφιδι τῳ και αυτῷ Αιγυπτιῳ. Clem. Alexand. Strom. lib. 1. pag. 356. edit. Potter.

τω

8 Ετι δε τον κιττον, ὃν Ἕλληνες τε καθιερουσι τῳ Διονυσῳ, και παρ' Αιγυπτίοις λέγεται χενόσιρις ονομαζεσθαι, σημαίνοντος τε ονόματος, ως φασι, φυτον Οσιριδος. Plut. de Isid. et Osirid

Sehor, the lord Sehor or Osiris. It is a name given to a 'vegetable; as among us plants and flowers have names given them from great personages: but it does not originally signify a vegetable; being the title of the god it was consecrated to.

I have before mentioned the triumphal exclamation of the Arabians to the two deities which they worshipped, Αλλα, Αλλα, Ουα Κεβαρ Αλλα. It is found in Constantine Porphyrogennetus; but the passage is imperfect as he quotes it; and the right division of the two principal words as Quan Qubag: for, as Bigyes is put for Virgilius, Engos for Severus, so is the word Oußag for Ovag, being the same as, fire or light. There is good reason to think that Jehovah, the name of the God of Israel, underwent a like change, and was converted to Iwßx, Juba, by the natives of Africa, especially the Mauritanians. They conferred it as a title of supreme honour upon their kings, whom they are said to have deified. 10 Juba, Mauris volentibus, Deus

The Egyptians gave the names of their gods to sundry plants and animals; and took them likewise themselves. This last circumstance is mentioned in Lucian's dialogue Pro Imaginibus. Εω γαρ της Αιγυπτιες, δίπερ και δεισιδαίμονεςατοι εισι πάντων, όμως τοις θείοις ονομασιν εις κόρον επιχρωμένες σχεδόν χουν τα πλείςα αυτοις gavou . Hence they had the names of Horapollo, Serapion, Hermapion, Chonuphis, Manetho, &c.

Minuc, Felicis Octavius. pag. 25. edit. Ouzel.