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place to have been famous for its hot streams, which are mentioned by Pliny under the name of Aquæ Pisanæ. Cuma in Campania was certainly denominated from Chum, heat, on account of its soil, and situation. Its medicinal 38 waters are well known; which were called Aquæ Cumanæ. The term Cumana is not formed merely by a Latine inflection; but consists of the terms Cumain, 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.

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39 Qualis apud Cumas 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 Cumana, who was supposed to have come from 4o Babylonia. As Cuma was properly Cuman; so Baie was Baian; and Alba near mount Albanus“,

38

Λέτρα τε παρέχει το χωριού θερμα, γήθεν αυτοματα ανιόντα. Josephi Antiq. 1. 18. c. 14.

39 Lucretius. 1.6.

40 Justin Martyr. Cohort. p. 33.

41 Mount Albanus was denominated Al-ban from its fountains and baths.

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Alban: for the Romans often dropped the n final. Pisa, so celebrated in Elis, was originally Pisan, of the same purport as the Aquæ Pisanæ above. It was so called from a sacred fountain, to which only the name can be primarily applicable: and we are assured by Strabo 44 Την κρηνην Πισαν ειρησθαι, 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 Thermæ Onesæ; and are mentioned by Strabo, as 43 Θερμα καλλιςα ποτιμωτατε ὕδατος. What in one part of the world was termed Cumana, was in another rendered Comana. There was a grand city of this name in Cappadocia, where stood one of the noblest Puratheia in Asia. The Deity worshipped was represented as a feminine, and styled Anait, and Anaïs which latter is the same as Hanes. 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

She

42 Strabo. 1. 8.

p. 545.

43 Strabo. 1. 4. p. 290. Onesa signifies solis ignis, analogous to Hanes.

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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. 44 Περι Αρβηλα δε εςι και Δημητριας πολις· ειθ' ή τε ναφθα πηγή, και τα πυρα (05 (or πυρεία) και το της Αναιας ἱερον.

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 Romaus. 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 ayvos of the Greeks, which signified any thing pure and clean; purus sive castus. Hence was derived άγνειον, πηγαιον αγναιον, καθαρον "αγνη, καθαρα : as we may learn from Hesychius. Pausanias styles the fountain 45 Hagno: but it was originally Hagnon, the fountain of the Sun: hence we learn in another place of Hesychius, αγνοπολεισθαι, το υπο ήλιε θέρεσθαι.

The town Egnatia, which I

4* Strabo. l. 16. p. 1072. see also 1. 11. p. 779. and 1. 12. p. 838. likewise Plutarch in Artaxerxe.

45 Pausanias. 1. 8. p. 678.

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 custom's 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 4 Gnatia :

Dein Gnatia Nymphis

Iratis extructa dedit risumque, jocumque; 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. 47 Reperitur apud auctores in Salentino oppido Egnatiâ, 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 48 Tas de

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Σαλεντίνας Κρητων αποικες φασι. 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 49: Ωκουν δε και Φοινικες περι πασαν μεν Σικελιαν. But they were a different people from those, which he supposes. Besides, the term Phenician was not a name, but a title: which was assumed 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

"The antient Salentini worshipped the Sun under the title of Man-zan, or Man-zana: by which is meant Menes, Sol. Festus in V. Octobris.

49 Thucydides. 1. 6. c. 2. p. 379.

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