* Πιζευς, Πιμαρτυρ, Πιμαθητης, πισωμα, πιλαος, Pidux, Picurator, Pitribunus: also names of persons occur with this prefix; such as Piterus, Piturio, Pionius the martyr; also Pior, Piammon, Piambo; who are all mentioned by ecclesiastical" writers as natives of that country. This article is sometimes expressed Pa; as in the name of Pachomius, an abbot in Egypt, mentioned by " Gennadius. A priest named Paapis is to be found in the Excerpta from Antonius 34 Diogenes in Photius. There were particular rites, styled Pamylia Sacra, from 35 Pamyles, an antient Egyptian Deity. We may

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31 Ibidem, and Jameson's Specilegia. c. 9. § 4. 32 Pionius. Euseb. Hist. Ecclesiast. 1. 4. p. 173. Pior Monachus Ægyptiacus. Socratis Hist. Eccles. p. 238. Piammon. Sozomen. H. E. p. 259.

Piambo, or P'ambo. Socratis Eccles. H. p. 268.

It was sometimes expressed Po, as in Poëmon Abbas, in Evagtius.

In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. P. 636.

Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis, contracted.

33 Gennad. Vitæ illustrium virorum. 1. 7. Pachomius, & supposed worker of many miracles.

34 Antonius Diogenes in Photius. cod. 166.

35 Plutarch. Isis et Osiris. v. 1. p. 355.

Paamyles is an assemblage of common titles. Am-El-Ees, with the prefix. Hence the Greeks formed Melissa, a sacred name:

infer from Hesychius that they were very obscene: Παραμύλης, Αιγυπτιος Θεος Πριαπώδης. Hades, and Pi-Ades, was a common title of the Sun: and the latter, in early times, was current in Greece; where I hope to give ample testimony of the Amonians settling. He was termed Melech PiAdon, and Anac Pi-Adon: but the Greeks out of Pi-Adon formed Пadwy: for it is inconceivable how very ignorant they were in respect to their antient theology. Hence we read of raidwv Antes, παιδων Ζηνος, παιδων Απολλωνος; and legends of παιδων αθανατων; and of παιδων; who were mere foundlings; whose fathers could never be ascertained, though divine honours were paid to the children. This often puzzled the mythologists, who could not account for this spurious race.. Plutarch makes it one of his inquiries to sift out, 36 T. & Παιδων ταφος παρα Χαλκιδεύσι ; Pausanias mentions,

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Αμφιλύκα παιδων βωμος : and, in another place, 38 Βωμοι δε Θεών τε ονομαζομενων αγνώςων, και Ηρωων, και ΠΑΙΔΩΝ τε Θησεως, και Φαληρου. From this mistake arose so many boy-deities; among whom were

as of Ham El-Ait, they formed Melitta, the name of a foreign Deity, more known in Ionia than in Hellas.

36 Plutarch: Quæstiones Græcæ. v. p. 296.

37 Pausanias. 1. 1. p. 83. Amphilucus was a title of the Sun. 38 Pausanias. 1. 1. p. 4. in like manner, raqo Twv IQiμederaç xai ANWEWS Taidar Pausanias. I. 9. p. 754.

even Jupiter and Dionusus: 39 AUTOV TOV Aiα, nai Αυτον τον Δια, και τον Διόνυσον Παιδας, και νεως, ἡ θεολογία καλει. According to the theology of the Greeks, even Jupiter and Dionusus are styled boys, and young persons. One of the most remarkable passages to this purpose is to be found in the antiquary above quoted; who takes notice of a certain mysterious rite performed by the natives of Amphissa, in Phocis. The particular Gods, to whom it was performed, were styled Avantes maides. Αγουσι δὲ και τελετην δι Αμφισσείς των Ανακτων καλεμένων Παίδων. Όστινες δε Θεων εισιν οι Ανακτες Παίδες, ου κατα τ' αυτα εσιν ειρημένον. The people of Amphissa perform a ceremony in honour of persons styled Anactes Paides, or Royal Boys: but who these Anactes Paides were, is matter of great uncertainty. In short, the author could not tell; nor could the priests afford him any satisfactory information. There are many instances in Pausanias of this nature; where divine honours are paid to the unknown children of fathers equally unknown.

Herodotus tells us, that, when he discoursed

39 Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p. 406,

A twofold reason may be given for their having this character; as will be shewn hereafter.

4° Pausanias. 1. 10. p. 896. Many instances of this sort are to be found in this writer.

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with the priests of Thebes about the kings who had reigned in Egypt, they described them to him under three denominations, of Gods, of heroes, and of men. The last succeeded to those above, and were mere mortals. The manner of succession is mentioned in the following words: 41 Πιρωμίν εκ Πιρωμίος γεγονεναι και ούτε ες θεον, ούτε ες Ήρωα αναδησαν αυτές (οι Αιγυπτιοι). There are many strange and contradictory opinions about this passage; which, if I do not deceive myself, is very plain; and the purport of it this: After the fabulous accounts, there had been an uninterrupted succession of Piromis after Piromis : and the Egyptians referred none of these to the dynasties of either the Gods or Heroes, who were supposed to have first possessed the country. From hence I think it is manifest that Pi-romis signifies a man. Herodotus, indeed, says, that the meanmg of it was καλος καγαθος, a person of a fuir and honourable character: and so it might be taken by implication; as we say of a native of our own country, that he is a true and staunch English

41 Herodotus. 1. 2. c. 143.

42 See Reland, Dissertatio Copt p. 108.

Jablonsky Prolegomena in Pantheon Ægyptiacum. p. 38. Also Wesselinge. Notes on Herod. 1. 2. c. 143.

43 This was certainly the meaning; for Plato, speaking of the native Grecians in opposition to other nations, styled Bagagos,

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man but the precise meaning is plain from the context; and Piromis certainly meant a man. It has this signification in the Coptic: and, in the 4 Prodromus Copticus of Kircher, Пgwμ, Piromi, is a man; and seems to imply a native.. Pirem Racot is an Alexandrine'; or, more properly, a native of Racotis, called Raschid, and Rosetta. Pirem Romi are 45 Romans.

By means of this prefix we may be led to understand what is meant by Paraia in the account given by Philo from Sanchoniathon who says, that Cronus had three sons in the region of Paraia: 4 Εγεννήθησαν δε και εν Παραιᾳ Κρονῳ τρεις παίδες. Paraia is a variation of P'Ur-aia; and means literally the land of Ur in Chaldea; the region from whence antient writers began the history of mankind. A crocodile by the Egyptians was among other names called Exos: and the name is retained in the Coptic, where it is expressed 48 PiSouchi.

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In

makes use of the very expression: Πολλη μεν ή Ελλας, εφη, ω Κέβης, εν η ενεισι που αγαθοι άνδρες, πολλα δε και τα των βαρβάρων γενη. Phædone. p. 96.

44 Kircher. Prodromus Copticus. p. 300 and p. 293.

45 Kircher. Prod. p. 293.

45 Sanchoniathon apud Euseb. Præp. Evan. 1. 1. c. 10. p. 37, 47 Damascius: Vita Isodori, apud Photium. Cod. ccxlii.

48 Jablonsky; Pantheon Egypt. v. 2. 1. 5. c. 2. p. 70.