granes' city, in Cappadocia, and Armenia. Among the eastern nations at this day the names of the principal places are of this manner of construction; such as Pharsabad, Jehenabad, Amenabad: such also Indostan, Pharsistan, Mogulistan, with many others. Hence I hope, if I meet with a temple or city, called Hanes, or Urania, I may venture to derive it from An-Eees, or Ur-Ain, however the terms may be disposed. And I may proceed farther to suppose that it was denominated the fountain of light; as I am able to support my etymology by the history of the place. Or if I should meet with a country called Azania, I may in like manner derive it from Az-Au, a fountain sacred to the Sun; from whence the country was named. And I may suppose this fountain to have been sacred to the God of light, on account of some real, or imputed, quality in its waters: especially if I have any history to support my etymology. As there was a region named Azania in Arcadia, the reader may judge of my interpreta tion by the account given of the excellence of its

worshipped under this title a divine emanation, supposed to be the Goddess of Wisdom. The Athenians, who came from Sais in Egypt, were denominated from this Deity, whom they expressed Ath-An, or An, after the Ionian manner. Tas roλews (Eaïtwr), Θεος αρχηγος εσιν, Αιγυπτιςι μεν τ' ένομα Νηϊθ, Ελληνις, δε, ὡς ὁ εκείνων λογός, Αθηνα. Plato in Timæ. p. 21.

waters. * Αζανία, μέρος της Αρκαδίας-εςι κρήνη της Αζανίας, ἡ τες γευσαμένες τε ύδατος ποιει μηδε την οσμήν ท σε οινε ανεχεσθαι. Hanes in Egypt was the reverse of Azan; formed however of the same terms, and of the same purport precisely.

עין אש pressed

In respect to this city it may be objected, that if it had signified, what I suppose, we should have found it in the sacred text, instead of pan, exIf this were true, we must be obliged to suppose, whenever the sacred writers found a foreign name, composed of terms not unlike some in their own language, that they formed them according to their own mode of expression, and reduced them to the Hebrew orthography. In short, if the etymology of an Egyptian or Syriac name could be possibly obtained in their own language, that they had always an eye to such etymology; and rendered the word precisely according to the Hebrew manner of writing and pronunciation. But this cannot be allowed. We cannot suppose the sacred writers to have been so unnecessarily scrupulous. As far as I can judge, they appear to have acted in a manner quite the reverse. They seem to have laid down an excellent rule, which would have

been attended with great utility, had it been universally followed: this was, of exhibiting every name, as it was expressed at the time when they wrote, and by the people, to whom they addressed themselves. If this people, through length of time, did not keep up to the original etymology in their pronunciation, it was unnecessary for the sacred Penmen to maintain it in their writings. They wrote to be understood: but would have defeated their own purpose, if they had called things by names, which no longer existed. If length of time had introduced any variations, those changes were attended to: what was called Shechem by Moses, is terned Σιχαρ οι Συχαρ by the 7 Apostle.

6

6 Genesis. c. 34. v. 4. John. c. 4. v. 5. It is called Enywg by Syncellus. p. 100.

"The same term is not always uniformly expressed even by the sacred writers. They vary at different times both in respect to names of places and of men. What is in Numbers, c. 13. 8. yn, Hoshea, is in Joshua. c. 1. v. 1. ywin' Jehoshua: and in the Acts, c. 7. v. 45. Jesus, Inous. Balaam the son of Beor, Numbers, c. 22. v. 5. is called the son of Bosor, 2 Peter. c. 2. v. 15.

Thus Quirinus or Quirinius is styled Curenius, Luke. c. v. 2. and Lazarus put for Eleasar, Luke. c. 16. v. 20. and John. c. 11.

v. 2.

Baal-Zebub, BEEλ(E68λ, Matthew. c. 12. v. 24. So Bethbara in Judges, c.7. v. 24. is Bethabara of John. c. 1. v. 28.

Almug, a species of Cedar mentioned 1 Kings. c. 10. v. 11. is

APHA, APHTHA, PTHA, PTHAS.

Fire, and likewise the God of fire, was by the Amonians styled Apthas, and Aptha; contracted, and by different authors expressed, Apha, Pthas, and Ptha. He is by Suidas supposed to have been the Vulcan of Memphis. Φθας, ὁ Ηφαιςος παρα 8 Μεμφιταις, And Cicero makes him the same Deity of the Romans. 9 Secundus, (Vulcanus) Nilo natus, Phas, ut Ægyptii appellant, quem custodem esse Ægypti volunt. The author of the Clementines describes him much to the same purpose. Αιγυπτιοι δε ὁμοιως-το πυρ ιδια διαλεκτῳ Φθα εκάλεσαν, ὁ ἑρμηνευεται Ἡφαισος. Huetius takes

II

styled Algum in 2 Chron. c. 2. v. 8. The city Chala of Moses, Gen. c. 10. v. 12. is Calne of Isaiah. Is not Chalno as Carchemish? c. 10. v. 9. Jerubbaal of Judges is Jerubbeseth, 2 Samuel c. 11. v. 21. Ram, 1 Chron. c. 2. v. 10. is Aram in Matth. c. 1. v. 3. Ruth. c. 4. v. 19. Hesron begat Ram.

Percussit Dominus Philistim a Gebah ad Gazar. 2 Sam. c. 5. v. 25.

Percussit Deus Philistim a Gibeon ad Gazarah. 1 Chron. c. 14. v. 16.

8

* Iamblichus says the same : Έλληνες δε εις Ηφαισον μεταλαμ pa. Iamblichus de Myster. sect. 8. c. 3. p. 159. Cicero de Natura Deorum. 1. 3. c. 22.

βανεσι Τον

9

Auctor Clementinorum. Hom. 9. p. 687. Cotelerii. "Huetii Demonstratio Evan. p. 88.

notice of the different ways in which this name is expressed Vulcano Pthas, et Apthas nomen fuisse scribit Suidas. Narrat Eusebius Ptha Ægyptiorum eundem esse ac Vulcanum Græcorum ; Patrem illi fuisse Chef, rerum opificem. However the Greeks and Romans may have appropriated the term, it was, properly, a title of "Amon: and Iamblichus acknowledges as much in a 13 chapter wherein he particularly treats of him. But, at the same time, it related to fire: and every place, in the composition of whose name it is found, will have a reference to that element, or to its worship.

There was a place called Aphytis in Thrace, where the Amonians settled very early; and

12

It is sometimes compounded, and rendered Am-Apha; after the Ionic manner expressed Ημερα ; by Iamblichus, Ημηφ. Κατ αλλην δε ταξιν προταττει θεον Ημηφ. Sect. s. c. 3. p. 158.

Hemeph was properly Ham Apha, the God of fire.

It was also rendered Camephis, Καμφις, and Καμηφη, from Cam-Apha. Stobæus from Hermes.

By Asclepiades, Καμηφις, οι Κμηφις. Καμηφιν τον ήλιον είναι φησιν αυτον τον δηπα τον μεν τον νοητών. Apud Damascium in vita Isidori. Photius.

13 Iamblichus. Sect. 8. c. 3. p. 159.

Hence ά, incendo: also Aptha, an inflammation, a fiery eruption.

Αφθα, ή εν σομάτι έλκωσις. Hesychius.

Αφθα, λίγεται εξανθημάτων είδος κλ. Etymolog. Mag.