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probably a compound of Uch-Ur, the sanie as Achor, and Achorus of Egypt, the great luminary,, the Sun.' In antient times all kings, priests, and people of consequence took to themselves some sacred title. But as Aneith was abbreviated to Neith, Acherez to Cherez; so Achorus was rendered Chorus, Curus. Thus far is manifest, that Curus signified the Sun. *'Omav ouv Kugos ano Kups τα παλαιε ονομα εσχεν" εκεινω δε απο τα Ηλιε γενέσθαι φασι: Kupov.yap nahev Jępous tov 'Hanov. Ctesias likewise informs us that the name of Cyrus had this signification. -5 Kąu Tobelow to ovoud. QUTE ATO TE 'H/18: He was denominated Cyrus from the Sun, which was so called. It was the same as Orus: and according to Strabo it is sometimes so expressed; as we may infer from a river of this name, of which he says,

Exameito de apotegov Kopos. We find it sometimes rendered Kupos, Curis : but still with a reference to the Sun, the 'Adonis of the east. Hesychius explains Kugis, 'Adwvis. In Phocis was ? Kuppa,

4 Plutarch. in Artaxerxe. p. 1012. 5 Ctesias in Persicis.

So Hesychius Tor jag önsor & Tregooi Kuçov regrow Hence Kugos, agxwv, Exordeus, ibid. also Kugos, etsota. Strabo, speaking of the river Cur, or Cyrus. 1. 11. p. 764. Quid tibi cum Cyrrhâ? quid cum Permessidos undâ ?

Martial. l. 1. epigram. 77. v. 11, - Phocäicas Amphissa manus, scopulosaque Cyrrha.

: Lucan. 1. 3. v. 17%. Kippar, ex vtsov Adrçar. Paušan. 1. 10. p. 817.

Currha, where Apollo Kuppanos' was honoured; which names were more commonly expressed Κιρρα, and Κιβραιος. The people of Cyrene are said by Palæphatus to have been originally Ethiopians or Cuthites. They, as well as the Egyptians, worshipped the Sun under the title of Achur, and Achor: and like them esteemed him the 80805 ETT OLLUIos. From the God Achur we may infer that their country was at first called Acurana;. which is a compound of Achur-Ain, and betokens the great fountain of light. Acurana was abbreviated to Curane and Curene; but was always

8 Cyrenäici Achorem Deum (invocant) muscarum multitudine pestilentiam adferente; quæ protinus intereunt, postquam litatum est illi Deo. Plin. I. 10. c. 28. See also Clement. Alexand. Cohort. p. 33.

Some late editors, and particularly Harduin, not knowing that Achor was worshipped at Cyrene, as the beos atopausos, haye omitted his name, and transferred the history to Elis. But all the antient editions mention Achor of Cyrene; Cyrenaici Achorem Deum, &c. I have examined those printed at Rome, 1470, 1473, those of Venice, 1472, 1476, 1487, 1507, 1510. those of Parma, 1476, 1479, 1481. one at Brescia, 1496. the editions at Paris, 1516, 1524, 1532. the Basil edition by Froben, 1523; and they all have this reading. The edition also by Johannes Spira, 1469, has Acorem, but with some variation. The spurious reading, Elei myagrum Deum, was, I imagine, first admitted into the text by Sigismund Gelenius, who was misled by the similarity of the two histories. Harduin has followed him blindly, without taking any notice of the more antient and true reading.

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supposed to relate to the Sun, and Heaven, Hence the Greeks, who out of every obsolete term formed personages, supposed Cyrene to have been the daughter of the supreme Deity. 9 Kupnun, Todis Aißuns, atro Kupnuns ons rews. The city Cyrene in Libya was denominated from Cyrene, the daughter of the most High. There was a fountain here of great sanctity, which was in like manner denomi. pated from the Sun. It was called " Kuen tenyn, which terms are equivalent to Kur-Ain, and Achurain of the Amonians, and signify the fountain of the Sun. Pliny proyes, that this was the purport of the terms, when he describes this part of the world. "Cyrenaîca, eadem Tripolitana regio, illustratur Hammonis oraculo - et Fonte Solis. The like account is to be found in Pomponius Mela". Ammonis oraculum, fidei inclytæ ; et fons, quem Solis " appellant. As Achor was a

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term, which related to the Sun; we find it often compounded with Dv, On, another name of that Deity ; from whence was formed Acharon. This was the true name of the city in Palestine, called in Scripture, according to our version, 14 Ekron. It was denominated from Achor, the God of flies, worshipped also under the name of Baal-zebub with the same attribute. The Caphtorim brought

the worship of this God from Egypt; where was · a river called Acharon; so denominated from the

Deity of the country. This river, and the rites practised in its vicinity, are mentioned in a beautiful fragment from some Sibylline poetry, but when, or by whom composed, is uncertain. The verses are taken notice of by Clemens Alexandrinus, and what is remarkable, are certainly quoted long before the completion of what is por

14 Conformably to what I say, Ekron is rendered Axxagoy by the Seventy. 1 Samuel c. 6. v. 15. * Su also Josephus Antiq. Jud. 1. 6. c. I. p. 312.

In Achore vestigia Accaronis: Selden de Dijs Syris. Syntag. 6. p. 228.

Ου ζητησεσι Μυιαν θεον Ακκαρων. Gregory Nazianz. Editio Etonens. 1610. Pars secunda cont. Julianum. p. 102.

In Italy this God was styled by the Campanians, 'Heaxang Arouvios. See Clemens. Cohort. p. 33.

The place in Egypt, where they worshipped this Deity, was named Achoris ; undoubtedly the same, which is mentioned by Sozomen. I. 6. c. 18.

tended. However the purport may perhaps be looked upon rather as a menace, than a prophecy.

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15.Ios, bed, testadaiva, MEVELS ETTXevmxon Neune,

Mouvn, jaivas, aosdos, emi famabous Axepovtos.

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The Deity was , likewise called Achad, and Achon: and many cities and countries were hence 16 denominated. Acon in Palestine is said to have been so named in honour of Hercules, the chief Deity in those " parts.

I have mentioned, that Ham, styled also Cham, was looked up to as the Sun, and worshipped by

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