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Sun; and they were the statues of persons, who were denominated from him. One of these persons, styled Zanes, and Zanim, was Chus: whose posterity sent out large colonies to various parts of the earth. Some of them settled upon the coast of Ausonia, called in later times Italy; where they worshipped their great ancestor under the name of San-Chus. Silius Italicus speaking of the march of some Sabine troops, says,

35 Pars Sancum voce canebant Auctorem gentis.

Lactantius takes notice of this Deity. "Egyptii Isidem, Mauri Jubam, Macedones Cabirum— Sabini Sancum colunt. He was not unknown at Rome, where they styled him Zeus Pistius, as we learn from Dionysius of Halicarnassus: 37 Ev Ιερῳ Διος Πισιε, ὁν Ῥωμαιοι Σαγκον καλεσι. There are in Gruter inscriptions, wherein he has the title of Semon prefixed, and is also styled Sanctus.

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Fit sacrificium, quod est proficiscendi gratiâ, Herculi, aut Sanco, qui idem deus est. Festus.

37 Dionysius Halicarnass. Antiq. Rom. 1. 4. p. 246. St. Austin supposes the name to have been Sanctus. Sabini etiam Regem suum primum Sancum, sive, ut aliqui appellant, Sanctum, retulerunt inter deos. Augustinus de Civitate Dei. 1. 18. c. 19. The name was not of Roman original; but far prior to Rome.

38 SANCTO. SANCO.

SEMONI. DEO. FIDIO.

SACRUM.

Semon (Sem-On) signifies Cœlestis Sol.

Some of the antients thought that the soul of man was a divine emanation; a portion of light from the Sun. Hence, probably, it was called Zoan from that luminary; for so we find it named in Macrobius. 39 Veteres nullum animal sacrum in finibus suis esse patiebantur; sed abigebant ad fines Deorum, quibus sacrum esset: animas vero sacratorum hominum, quos Græci ZQANAΣ vocant Diis debitas æstimabant.

DI, DIO, DIS, DUS.

Another common name for the Deity was Dis, Dus, and the like; analogous to Deus, and Theos

38 Gruter. Inscript. vol. 1. p. 96. n. 6.

Semoni Sanco Deo Fidio. n. 5.

Sanco Fidio Semo Patri. n. 7.

Sanco Deo Patr. Reatin. sacrum. n. 8.

From San came the Latine terms, sanus, sano, sanctus, sancire.

Vossius derives San, or Zan, from 1, sævire. De Idol. 1. 1. c. 22. p. 168.

39 Macrobii Saturn. 1. 3. c. 8. p. 282. Hence, perhaps, came (w and hence the title of Apollo Ζηνοδότης.

and (v to live: and wor, animal:

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of other nations. The Sun was called Arez in the east, and compounded Dis-arez, and Dus-arez; which signifies Deus Sol. The name is mentioned by Tertullian". Unicuique etiam provinciæ et civitati suus Deus est, ut Syriæ Astarte, Arabiæ Dysares. Hesychius supposes the Deity to have been the same as Dionusus. Δεσαρην τον Διονυσον Ναβαταιοι (καλεσιν), ὡς Ισίδωρος. There was a high mountain, or promontory, in " Arabia, denominated from this Deity: analogous to which there was one in Thrace, which had its name 42 from Dusorus, or the God of light, Orus. I took notice, that Hercules, or the chief Deity among the Indians, was called Dorsanes: he had also the name of Sandis, and Sandes; which signifies Sol Deus. 43 Βηλον μεν τὸν Δια τυχον, Σανδην τε τον Ηρακλέα, και Αναΐτιδα την Αφροδίτην, και αλλως λλs exaλv. Agathias of the people in the east. Probably the Deity Bendis, whose rites were so celebrated in Phrygia and Thrace, was a compound of Ben-Dis, the offspring of God. The natives of this country represented Bendis as a

αλλες εκαλεν.

40 Tertullian. Apolog. c. 24.

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Δυσαρη (lege Δεσαρης) σκοπελος και κορυφή υψηλοτατη Αραβίας είρηται d3 από το Δασαρες. Θεος δε έτος παρα Αραψε και Δαχαρήκους Tμs. Stephanus Byz.

▲, Dous, is the same as Deus. Aous-Agns, Deus Sol.

€42

Δύσωρον καλεομενον ουρος. Herod. 1. 5. c. 17.

43 Agathias. 1. 2. p. 62.

female; and supposed her to be the same as 44 Selene, or the moon. The same Deity was often masculine and feminine: what was Dea Luna in one country, was Deus Lunus in another.

KUR, KYPOZ, CURA.

The Sun was likewise named Kur, Cur, Kugos. 45 Κυρον γαρ καλειν Περσας τον Ήλιον. Many places were sacred to this Deity, and called Cura, Curia, Curopolis, Curene, Cureschata, Curesta, Curestica regio. Many rivers in Persis, Media, Iberia, were denominated in the same manner. The term is sometimes expressed Corus: hence Corusia in Scythia. Of this term I shall say more hereafter.

COHEN, or CAHEN.

Cohen, which seems, among the Egyptians and other Amonians, to have been pronounced Cahen, and Chan, signified a Priest; also a Lord or Prince. In early times the office of a Prince and of a Priest were comprehended under one character.

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Το ονομα τετο Θρακον ἡ Βενδις· όυτω και Θρακος θεολογε μετα των πολλων της Σελήνης ονοματων και την Βενδίν εις την θεον αναπεμψαντος. Πλετωνη τε, και Ευφροσύνη, Βενδίς τε κραταια.

Ex Proclo. See Poesis Philosophica. Edit. H. Steph. p. 91. 45 Plutarch. in Artaxerxe. p. 1012.

46 Rex Anius, Rex idem hominum, Phœbique Sacerdos.

This continued a great while in some parts of the 47 world; especially in Asia Minor, where, even in the time of the Romans, the chief priest was the prince of the 4 province. The term was sometimes used with a greater latitude; and denoted any thing noble and divine. Hence we find it prefixed to the names both of Deities and men; and of places denominated from them. It is often compounded with Athoth, as Canethoth; and we meet with Can-Osiris, Can-ophis, Canebron, and the like. It was sometimes expressed Kun, and among the Athenians was the title of the antient priests of Apollo; whose posterity were styled Kuvida, Cunnidæ, according to Hesychius. Κυννίδαι, γενος εν Αθηνησιν, εξ ὁν ὁ Ἱερευς Κυννιε Απολλωνος. We find from hence, that Apollo was styled Κυννιος, Cunnius. Κυννιος, Απολλωνος

46 Virgil. Æneis. 1. 3. v. 80.

Majorum enim hæc erat consuetudo, ut Rex esset etiam Sacerdos, et Pontifex: unde hodieque Imperatores Pontifices dicaServii Scholia ibidem.

mus.

47 Οι δ' Ιερεις το παλαιον μεν δύναται τινες ησαν.

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Strabo. 1. 12. p. 851. It is spoken particularly of some places in Asia Minor. Pythodorus, the high priest of Zela and Comana in Armenia, was the king of the country. Hy 'Isgeus xugios twv Tavtav. Strabo. 1. 12. p. 838.

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