A New System; or, an Analysis of Antient Mythology. Volume 1 (of 6)

ETYMOLOGICAL TRUTHS

Reading edition

THENCE DEDUCIBLE:

EXEMPLIFIED IN THE NAMES OF CITIES, LAKES, AND RIVERS.

Εστι που και ποταμοις τιμη, η κατ' ωφελειαν, ὡσπερ Αιγυπτιοις προς τον Νειλον, η κατα καλλος, ὡς Θετταλοις προς Πηνειον, η κατα μεγεθος, ὡς Σκυθαις προς τον Ιστρον, η κατα μυθον, ὡς Αιτωλοις προς τον Αχελωον.——Max. Tyrius. Dissert. viii. p. 81.

Quem primi colimus; cui pineus ardor acervo

Pascitur, et medium freti pietate per ignem

Cultores multâ premimus vestigia prunâ;

Da, Pater.

Ενθ' ὁιγ' ευχεσθην Αινηιῳ ὑψιμεδοντι.

Oppleti calidis ubi fumant fontibus auctus.

Dein Gnatia Nymphis Iratis extructa dedit risumque, jocumque; Dum flammis sine thura liquescere limine sacro Persuadere cupit.

If so many instances may be obtained from the west, many more will be found, as we proceed towards the east; from whence these terms were originally derived. Almost all the places in Greece 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 Μητις, Meetis.

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:

Vitam agitant.

As it appeared to me necessary to give some account of the rites, and worship, in the first ages, at least in respect to that great family, with which I shall be principally concerned, I took this opportunity at the same time to introduce these etymological inquiries. This I have done to the intent that the reader may at first setting out see the true nature of my system; and my method of investigation. He will hereby be able to judge beforehand of the scope which I pursue; and of the terms on which I found my analysis. If it should appear that the grounds, on which I proceed, are good, and my method clear, and warrantable, the subsequent histories will in consequence of it receive great illustration. But should it be my misfortune to have my system thought precarious, or contrary to the truth, let it be placed to no account, but be totally set aside: as the history will speak for itself; and may without these helps be authenticated.

Pl. I. Mons Argæus Ex Numism Tyanorum et Cæsariensium

OF

Notes in this chapter

Note 1 · As the divine honours paid to the Sun, and the adoration of fire, were at one time almost universal, there will be found in most places a si Note 2 · Summe Deûm, magni custos Soractis, Apollo,Note 3 · The temple is said to have been founded on account of a pestilential [571]vapour, which arose from a cavern; and to which some shepherds wer Note 4 · The antient Cuthites, and the Persians after them, had a great veneration for fountains and streams; which also prevailed among other nation Note 5 · Vascaniæ in Hispaniâ FONTI DIVINO.Note 6 · How much it prevailed among the Romans we learn from Seneca. [580]Magnorum fluviorum capita veneramur—coluntur aquarum calentium fontes; et Note 7 · We read of a Pyrene, which was a fountain of another nature; yet of the same etymology, however differently expressed. It was a mountain, an Note 8 · I have before taken notice of an objection liable to be made from a supposition, that if Hanes signified the fountain of light, as I have pr Note 9 · Aineïus, and Ainesius are both alike from Hanes, the Deity of Egypt, whose rites may be traced in various parts. There were places named Ain Note 10 · Qualis apud Cumas locus est, montemque Vesevum,Note 11 · Here was a cavern, which of old was a place of prophecy. It was the seat of the Sibylla Cumana, who was supposed to have come from [608]Baby Note 12 · I should take the town of Egnatia in Italy to have been of the same purport as Hanes above mentioned: for Hanes was sometimes expressed with Note 13 · Horace speaks as if they had no fire: but according to Pliny they boasted of having a sacred and spontaneous appearance of it in their templ Note 14 · Και Μητις πρωτος γενετωρ, και Ερως πολυτερπης.Note 15 · We learn from [619]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 Note 16 · One reason for holding waters so sacred arose from a notion, that they were gifted with supernatural powers. Jamblichus takes notice of many Note 17 · Delos was famed for its oracle; and for a fountain sacred to the prophetic Deity. It was called [624]Inopus. This is a plain compound of Ain Note 18 · In Thrace was a region called Pæonia, which seems to have had its name from P'Eon, the God of light[630]. The natives of these parts were st Note 19 · Denique flammicomo devoti pectora Soli Note 20 · Similar to Emesa was Edessa, or more properly Adesa, so named from Hades, the God of light. The emperor Julian styles the region—Ἱερον εξ αι Note 21 · There were many places called Arsene, Arsine, Arsinoë, Arsiana. These were all the same name, only varied in different countries; and they w Note 22 · There were many people called Hyrcani; and cities and regions, Hyrcania: in the history of which there will be uniformly found some referenc Note 23 · It may seem extraordinary, yet I cannot help thinking, that the Hercynian forest in Germany was no other than the Hurcanian, and that it was Note 24 · We must not be surprised to find Amonian names among the Alpes; for some of that family were the first who passed them. The merit of great p