where was an oracular temple of Amon. 14 AQUTY, * Άφυτος, πόλις προς τη Παλληνη Θράκης, από Αφυος τινός εγχωριό. Εσχε δε ἡ πολις μαντείον τε Αμμωνος. Aphyte, or Aphytis, is a city hard by Pallene, in Thrace; so called from one Aphys, a native of those parts. This city had once an oracular temple of Ammon. It stood in the very country called Phlegra, where the worship of fire once particularly prevailed. There was a city Aphace; also a temple of that name in Mount Libanus, sacred to Venus Aphacitis, and denominated from fire. Here, too, was an oracle: for most temples of old were supposed to be oracular. It is described by Zosimus, who says, "s that near the temple was a large lake, made by art, in shape like a star. About the building, and in the neighbouring ground, there at times appeared a fire of a globular figure, which burned like a lamp. generally shewed itself at times when a celebrity was held and, he adds, that even in his time it was frequently seen. It All the Deities of Greece were αποσπασματα, Οι derivatives, formed from the titles of Amon, and 14 Stephanus Byzantinus. 15 Zosimus. 1. 1. p. 53. See Etymolog. Magnum, Apha. 18 17 Orus, the Sun. Many of them betray this in their secondary appellations: for, we read not only of Vulcan, but of Diana being called "Apha, and Aphæa; and in Crete Dictynna had the same name: Hesychius observes, Aqaia, Aixтuvva. Castor and Pollux were styled " Aperngo and Mars Aphæus was worshipped in Arcadia. Apollo was likewise called 19 Apnrwg: but it was properly the place of worship; though Hesychius otherwise explains it. Aphetor was what the antient Dorians expressed Apha-Tor, a " fire tower, or Prutaneum; the same which the Latines called of old Pur-tor, of the like signification. This, in aftertimes, was rendered Prætorium: and the chief persons, who officiated, Prætores. They were originally priests of fire; and, for that reason, were called "Aphetæ : and every Prætor had 20 17 Pausanias. 1. 3. p. 242. supposed to be named from races. 18 Pausanias. 1. 8. p. 692. or AQVEOs, as some read it. In like manner Αφθαλα και Αφθαια, Εκατη. Stephanus Byzantinus. 19 Cælius Rhodig. 1. 8. c. 16. Αφητως, ο εν τοις Δελφοις θεος. Auctor Antiquus apud Lilium Gyraldum. Syntag. 7. 20 These towers were oracular temples; and Hesychius expressly says, Αφητορεία, μαντεία. Αφήτορος, προφητεύοντος. Hesy chius. Αφητορος Απολλωνος. Iliad. 1. Α. v. 404. Προφητεύοντος και μαντευομενο. Schol. ibid. 21 See Hoffman. Lexic. a brazier of live coals carried before him, as a badge of his office. AST, ASTA, ESTA, HESTIA. 22 Ast, Asta, Esta, signified fire; and also the Deity of that element. The Greeks expressed it Esia; and the Romans, Vesta. Plutarch, speaking of the sacred water of Numicius being discovered by the priestesses of this Deity, calls them the virgins of " Hestia. Esta and Asta signified also a sacred hearth. In early times every district was divided according to the number of the sacred hearths; each of which constituted a community, or parish. They were, in different parts, styled Puratheia, Empureia, Prutancia, and Prætoria: also 23 Phratriai, and Apaturia but the most common name was Asta. 22 Plutarch. Numa. vol. 1. p. 68. rdwe ispor aπodzikai Tais Εσιαισι παρθένοις. Nec tu aliud Vestam, quam vivam intellige flammam. 23 Ovid. Fasti. 1.6. v. 291. Φράτορας, τες της αυτης μετέχοντας Φρατρίας, συγγενείς. sychius. He Απατερία, ἑορτη Αθηνησιν. Hesychius. Apaturia is compounded of Apatour, a fire-tower. Phrator is a metathesis for Phar-Tor, from Phur, ignis. So Prætor and Prætorium are from Pur-tor of the same purport. The general name for all of them was Purgoi, still with a reference to fire. These were all places of general rendezvous for people of the same community. Here were kept up perpetual fires: and places of this sort were made use of for courts of judicature, where the laws of the country, Susa, were explained, and enforced. Hence Homer speaking of a person not worthy of the rights of society, calls him 24 Αφρητωρ, αθεμιτος, ανεστος. The names of these buildings were given to them from the rites there practised; all which related to fire. The term Asta was in aftertimes by the Greeks expressed, Arv, Astu; and appropriated to a city. The name of Athens was at first 25 Astu; and then Athenæ of the same purport: for Athenæ is a compound of Ath-En, Ignis fons; in which name there is a reference both to the guardian Goddess of the city; and also to the perpetual fire preserved within its precincts. The God of fire, Hephaistus, was an Egyptian compound of Apha-Astus, rendered by the Ionian Greeks Hephæstus. The 26 Camœnæ of Latium, who were supposed to have shewn the sacred fountain to the Vestals, were probably the original priestesses, whose business it was to fetch water for lustrations from that. 24 Iliad. A. v. 63. 25 Diodorus Siculus. 1. 1. p. 24. stream. For Cam-Ain is the fountain of the Sun: and the Camœnæ were named from their attendance upon that Deity. The Hymns in the temples of this God were sung by these women: hence the Camœnæ were made presidents of music. Many regions, where the rites of fire were kept up, will be found to have been named Asta, Hestia, Hestiæa, Hephæstia; or to have had cities so 26 called. This will appear from the histories of Thessaly, Lycia, Egypt, Lemnos; as well as from other countries. From Asta and Esta come the terms Estas, Estus, Estuo, Açu, Esia, Esiage. SHEM, SHAMEN, SHEMESH. Shem, and Shamesh, are terms, which relate to the heavens, and to the Sun, similar to ou, 26 In Syria was Astacus, or the city of Chus: and Astacur, the city of the Sun. In other parts were Astacures, and Astaceni, nations: Astacenus Sinus; Astaboras; Astabeni; Astabus and Astasaba in Ethiopia; Astalepha at Colchis; Asta and Astea in Gedrosia; Asta in Spain, and Liguria; Asta and regio Astıça in Thrace. Doris named Hestiæotis. Strabo. 1. 9. p. 668. Παι Ριας, ά γε Πρυτανεία λελογχας, Εγια. Pindar. Nem. Ode 11. v. 1. |