were of oriental etymology; or at least from Egypt. I should suppose that the name of Methane in the Peloponnesus had some relation to a fountain, being compounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the Greeks called Maris, Meetis.

5° Και Μητες πρωτος γενέτως, και Ερως πολυτέρπης.

51

We learn from " Pausanias, that there was in this place a temple and a statue of Isis, and a statue also of Hermes in the forum; and that it was situated near some hot springs. We may from hence form a judgment, why this name was given, and from what country it was imported. We find this term sometimes compounded Meth-On, of which name there was a town in 52 Messenia. Instances to our purpose from Greece will accrue continually in the course of our work.

One reason for holding waters so sacred arose

50 Orphic Fragment, vi. v. 19. from Proclus. p. 366. Mars, divine wisdom, by which the world was framed: esteemed the same as Phanes and Dionusus.

Αυτός τε ὁ Διονυσος, και Φανης, και Ηρικεπαιος. Ibidem. p. 373. Μητις-ἑρμηνεύεται, Βέλη, Φως, Ζωοδότης-from Orpheus: Eusebij Chronicon. p. 4.

51 Ισιδος ενταυθα Ιερον, και αγαλμα, και επι της αγοράς. Έρμα και Begua Arga. Pausan. 1. 2. p. 190.

5 Pausanias. 1. 4. p. 287.

from a notion, that they were gifted with supernatural powers. Jamblichus takes notice of many ways, by which the gift of divination was to be obtained. 52 Some, says he, procure a prophetic spirit by drinking the sacred water, as is the practice of Apollo's priest at Colophon. Some by sitting over the mouth of the cavern, as the women do, who give out oracles at Delphi. Others are inspired by the vapour, which, arises from the waters; as is the case of those who are priestesses at Branchida. He adds," in respect to the oracle at Colophon, that the prophetic spirit was supposed to proceed from the water. The fountain, from whence it flowed, was in an apartment under ground; and the priest went thither to partake of the emanation. From this history of the place we may learn the purport of the name, by which this oracular place was called. Colophon is ColOph On, tumulus Dei Solis Pythonis, and corresponds with the character given. The river, into which this fountain ran, was sacred, and named

52

2 Οι δ' ύδως πιοντες, καθαπερ ὁ εν Κολοφωνι Ιερεύς τε Κλαρίς. Οι δι τομίοις παρακαθήμενοι, ὡς ἄν εν Δελφοίς θεσπίζεσαι. Οι δ' εξ ύδατων ατμιζόμενοι, καθαπερ άν εν Βραγχίδαις Προφητιδες. Jamblichus de Mysterijs. sec. 3. c. xi. p. 72.

53 Το δε εν Κολοφωνι μαντείον ὁμολογείται παρα πασι δια ὕδατος χρηματίζειν· είναι γαρ πηγην εν οικῷ κατάγειῳ, και απ' αυτης πίειν την goprn. Jamblichus. ibid.

Halesus; it was also called 4 Anelon: An-El-On, Fons Dei Solis. Halesus is composed of wellknown titles of the same God.

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Delos was famed for its oracle; and for a fountain sacred to the prophetic Deity. It was called 55 Inopus. This is a plain compound of Ain-Opus, Fons Pythonis. Places named Asopus, Elopus, and like, are of the same analogy. The God of light, Orus, was often styled Az-El; whence we meet with many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela, and Zeleia. In Lycia was the city Phaselis, situated upon the mountain "Chimera; which mountain had the same name, and was sacred to the God of fire. Phaselis is a compound of Phi, which, in the Amonian language, is a mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os Vulcani, sive apertura ignis; in other words a chasm of fire. The reason why this name was imposed may be seen in the history of the places.

54 Pausanias. 1. 8. p. 659. Ανελοντος τε εν Κολοφώνι και Ελεγειών ποιηται ψυκροτητα αδυαι.

55 Callimachus: Hymn to Delos.

Strabo. 1. 10. p. 742.

56 Pliny. 1. 2. c. 106. p. 122.

57 Pliny above.

Ότι πυς εσιν εγγυς Φασηλίδος εν Λυκια αθανατον, και ότι αει καιέται επι πέτρας, και νυκτα, και ήμεραν. Ctesias apud Photium. clxxiii.

Flagrat in Phaselitide Mons Chimæra, et quidem immortali diebus, et noctibus flammâ Chimæra is a compound of Cham-Ur, the name of the Deity, whose altar stood towards the top of the 58 mountain. At no great distance stood Mount Argaius, which was a part of the great ridge, called Taurus. This Argaius may be either derived from Har, a mountain; or from Aur, fire. We may suppose Argaius to signify Mons cavus: or rather ignis cavitas, sive Vulcani domus, a name given from its being hollow, and at the same time a reservoir of fiery matter. The history of the mountain may be seen in Strabo; who says, that it was immensely high, and ever covered with snow; it stood in the vicinity of Comana, Castabala, Cæsarea, and Tyana: and all the country about it abounded with fiery 59 eruptions. But the most satisfactory idea of this mountain may be obtained from coins, which were struck in its vicinity; and particularly describe it, both as an hollow and an inflamed mountain.

60

In Thrace was a region called Pæonia, which seems to have had its name from P'Eon, the God

58 Παντες, ὅσοι Φοινικον εδος περὶ παγνψ νέμονται,

Αιπυ τε Μασσικυτοιο ροον, βωμον τε Χιμαιρας. Nonnus. 1.3. 59 Strabo. 1. 12. p. 812. For the purport of Gaius, domus vel cavitas. See Radicals, p. 122.

o Patina Numismata Imperatorum. p. 180. 1, 194.

of light. The natives of these parts were styled both Peonians and Pierians; which names equally relate to the Sun. Agreeably to this Maximus Tyrius tells us, that they particularly worshipped that luminary and adds, that they had no image; but instead of it used to suspend upon an high pole a disk of metal, probably of fine gold, as they were rich in that mineral: and before this they performed their adoration.

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There is an apparent analogy between the names of places farther east; whose inhabitants were all worshippers of the Sun. Hence most names are an assemblage of his titles. Such is Cyrestia, Chalybon, Comana, Ancura, Cocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a compound of Ham-Es: the natives are said by Festus Avienus to have been devoted to the Sun;

63 Denique flammicomo devoti pectora Soli
Vitam agitant.

61 He was called both Peon and Peor: and the country from him Peonia and Pieria. The chief cities were Alorus, Aineas, Chamsa, Methone: all of oriental etymology.

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12 Παίονες σεβασε τον ήλιον" άγαλμα δε ήλιε Παιονικον δίσχος βραχυς

¿TEp pangų žvh8. Maximus Tyrius. Dissert. 8. p. 87.

Of the wealth of this people, and of their skill in music and pharmacy; See Strabo. Epitom. 1. vii.

63 Rufus Festus Avienus. Descrip. Orbis. v. 1083,