notice; as it is of great antiquity; and, at the same time, of much importance in respect to etymology, Uc-Cusus signified the royal, or noble, Cusean: and, as it was a word in the sacred language of Egypt, we may from hence learn what that language was; and be assured that it was the primitive language of Chus, the same as the antient Chaldaïc. It was introduced among the Mizraïm by the Auritæ, or Cuthites, together with their rites and religion: hence it obtained the name of the sacred language. Diodorus Siculus affords 7 evidence to the same purpose: and it is farther proved by Heliodorus ; who says that the sacred characters of Egypt and those of the Cuthites in Ethiopia were the " same. This term occurs very often among the titles of which the Babylonish names are composed; such as Ochus and Belochus. Among the Egyptians it is to be found in Acherez and Achencherez; which are the names of two very antient princes. Acherez is a compound of Ach-Ares, Magnus Sol; equivalent to Achorus, another name of the same Deity, assumed in like manner by their kings. The latter was sometimes expressed 9 Achor, Achoris. Ochuras, Uchoreus; which are all the

87 Diodorus Siculus. 1. 3. p. 144.

5 Heliodori Ethiopica. 1. 4. p. 174.

88

Achor, Deos Toμs. Clement. Alexandr. Cohortatio. P. 33,

same name, diversified in different ages and by different writers. As priests took the titles of the Deities whom they served, Lucan has, very properly, introduced a priest of Egypt under the name of Achoreus:

90 quos inter Achoreus,

Jam placidus senio, fractisque modestior annis.

92

The name of Osiris seems to have been UcSehor, and Uc-Sehoris. According to Hellanicus, if a person had in Egypt made inquiry about the term Osiris, he would not have been understood: for the true name was "Usiris. Philo Biblius, from Sanchoniathon, calls the same Deity " Isiris; and adds, that he was the brother of Cna, or Canaan; and the inventor of three letters. Iongis, των τριων γραμμάτων ευρετης, αδελφος. Χνα τε Φοινικος. take Isiris and Usiris, as well as Osiris, to be all Uc-Sehoris softened, and accommodated to the ears of Greece.

I

The Sun was styled El-Uc, which the Grecians changed to Auxos, Lucos; as we learn from

90 Lucan. 1. 8. v. 475.

9 Και γαρ τον Οσιριν Ελλάνικος Υσιριν είρηκεν ακηκοέναι απο των Ispew yoμvov. Plutarch. Isis et Osiris. vol. 1. p. 364.

92 Eusebius. Præp. Evang. 1. 1. c. 10. p. 39.

93 Macrobius.

He was also styled El-Uc-Or, which was changed to Auxwgeus; and El-Uc-Aon, rendered Lycaon, Auxawv.. As this personage was the same as El-Uc, Auxos, it was fabled of him that he was turned into a wolf. The cause of this absurd notion arose from hence: every sacred animal in Egypt was distinguished by some title of the Deity. But the Greeks never considered whether the term was to be taken in its primary, or in its secondary acceptation; whence they referred the history to an animal, when it related to the God from whom the animal was denominated. Auxos, Lucos, was, as I have shewn, the name of the Sun: hence, wherever this term occurs in composition, there will be

93 Annum quoque vetustissimi Græcorum AvxaCarta appellant TOY UWO TY AYKOY, id est Sole. &c. Macrob. Saturn. 1. 1. c. 17. p. 194.

94 Lycaon was the same as Apollo; and worshipped in Lycia: his priests were styled Lycaones: he was supposed to have been turned into a wolf. Ovid. Metam. 1. 1. v. 232. Apollo's mother, Latona, was also changed to the same animal. H Antw is Anλor ηλθε μεταβάλλεσα εις λυκον. Scholia in Dionys. v. 525.

People are said to have been led to Parnassus by the howling of wolves; Λυκων ώρυγαίς. Pausanias. 1. 10. p. 811.

The Hirpi were worshippers of fire, and were conducted to their settlement in Campania by a wolf. Strabo. 1. 5. p. 383.

In the account given of Danaus, and of the temple founded by him at Argos, is a story of a wolf and a bull. Pausan. 1.2. p. 153. The temple was styled Απόλλωνος ἱερον Λυκι8.

96

commonly found some reference to that Deity, or to his substitute Apollo. We read of 95 Auxig Amoxλwvos isgov: of Lycorus, a supposed son of Apollo: of "Lycomedes, another son: of 98 Lycosura, the first city which the Sun beheld. The people of Delphi were, of old, called " Lycorians: and the summit of Parnassus, Lycorea. Near it was a 'town of the same name; and both were sacred to the God of light. From Lucos, in this sense, came lux, luceo, lucidus, and Jupiter Lucetius, of the Latines; and λύχνος, λυχνία, λυχνεύω,

100

95 Pausanias above: also, Apollo Auxmiog, and Auxeige. Pausan. 1. 1. p. 44. 1. 2. p. 152, 153.

96 Pausanias. 1. 10. p. 811. 97 Pausanias. 1. 7. p. 530. 98 Pausanias. 1. 8. p. 678.

99 Οι Δελφος το πρώτον Λυκωρείς εκαλούντο. Scholia in Apollon. Rhod. 1. 4. v. 1489.

100 Stephanus Byzant. and Strabo. 1. 9. p. 640. said to have been named from wolves. Pausanias. 1. 10. p. 811.

* Λυκώρεια, πολις Δελφίδος, εν η τιμαται ο Απολλων. Εtymolog. Magnum.

These places were so named from the Sun, or Apollo, styled not only Δυκος, but Λυκωρους and Λυκωρείος : and the city Lucoreia was esteemed the oldest in the world, and said to have been built after a deluge by Lycorus, the son of Huamus. Pausan. I: 10. p. 811.

Ύιωνος Φοίβοια Λυκωρειοτο Καφαυρός. Apollon. 1. 4. ν. 1489. Auxapeloso, arti Te Apx. Scholia. ibid. It properly signified Solaris.

of the Greeks, also Λυκαβάς, and αμφίλυκος, though differently expressed. Hence it was that so many places sacred to Apollo were styled Leuce, Leuca, Auxia, Leucas, Leucate.

Mox et Leucatæ nimbosa cacumina, montis,
Et formidatus nautis aperitur Apollo.

3

Hence also inscriptions DEO LEUCANIÆ: which term seems to denote, Sol-Fons, the fountain of day. The name Lycophron, Auxo@gwv, which some would derive from Auxos, a wolf, signifies a person of an enlightened mind. Groves were held very sacred: hence lucus, which some would absurdly derive a non lucendo, was so named from the Deity there worshipped: as was Apos, a word of the same purport among the Greeks.

This people, who received their theology from Egypt and Syria, often suppressed the leading vowel; and thought to atone for it by giving a new termination: though to say the truth, this mode of abbreviation is often to be observed in the original language, from whence these terms are derived. Kugos, the name of Cyrus, seems to have suffered an abridgment of this nature. It was

3

Virgil. Æneid. l. 3. v. 274.

Gruter's Inscriptions. vol. 1. p. MLXXXII. n. 8.