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A New System; or, an Analysis of Ancient Mythology. Volume I

By Jacob Bryant

Particles

Together with the words above mentioned are to be found in composition the particles Al and Pi. Al, or El, for it is differently expressed in our characters, is still an Arabian prefix; but not absolutely confined to that country, though more frequently there to be found. The Sun, אור, was called Uchor by the people of Egypt and Cyrene, which the Greeks expressed Αχωρ, Achor. He was worshipped with the same title in Arabia, and called Al Achor. ^[435]Georgius Monachus, describing the idolatry which prevailed in that country before the introduction of the present religion, mentions the idol Alachar. Many nations have both expletives and demonstratives analogous to the particle above. The pronoun Ille of the Romans is somewhat similar; as are the terms Le and La of the French; as well as Il and El in other languages. It is in composition so like to Ηλ, the name of Ἡλιος, the Sun, that it is not always easy to distinguish one from the other.

The article Pi was in use among the antient Egyptians and Cuthites, as well as other nations in the east. The natives of India were at all times worshippers of the Sun; and used to call themselves by some of his titles. Porus, with whom Alexander engaged upon the Indus, was named from the chief object of his worship, אור, Pi-Or, and P'Or; rendered by the Greeks Πωρος, Porus. Pacorus the Parthian was of the same etymology, being a compound of P'Achorus, the Achor of Egypt: as was also the ^[436]city Pacoria in Mesopotamia, mentioned by Ptolemy. Even the Grecian πυρ was of Egyptian or Chaldaïc original, and of the same composition (P'Ur) as the words above; for ^[437]Plato informs us that πυρ, ὑδωρ, κυνες, were esteemed terms of foreign importation. After the race of the Egyptian kings was extinct, and that country came under the dominion of the Grecians, the natives still continued to make use of this prefix; as did other ^[438]nations which were incorporated with them. They adapted it not only to words in their own language, but to those of other countries of which they treated. Hence there is often to be found in their writings, ^[439]Πιζευς, Πιμαρτυρ, Πιμαθητης, πισωμα, πιλαος, Pidux, Picurator, Pitribunus; also names of persons occur with this prefix; such as Piterus, Piturio, Pionius the martyr; also Pior, Piammon, Piambo; who are all mentioned by ecclesiastical ^[440]writers as natives of that country. This article is sometimes expressed Pa; as in the name of Pachomius, an abbot in Egypt, mentioned by ^[441]Gennadius. A priest named Paapis is to be found in the Excerpta from Antonius ^[442]Diogenes in Photius. There were particular rites, styled Pamylia Sacra, from ^[443]Pamyles, an antient Egyptian Deity. We may infer from Hesychius that they were very obscene: Πααμυλης, Αιγυπτιος Θεος Πριαπωδης. Hades, and Pi-Ades, was a common title of the Sun: and the latter, in early times, was current in Greece; where I hope to give ample testimony of the Amonians settling. He was termed Melech Pi-Adon, and Anac Pi-Adon: but the Greeks out of Pi-Adon formed Παιδων: for it is inconceivable how very ignorant they were in respect to their antient theology. Hence we read of παιδων Λητους, παιδων Ζηνος, παιδων Απολλωνος; and legends of παιδων αθανατων; and of παιδων; who were mere foundlings; whose fathers could never be ascertained, though divine honours were paid to the children. This often puzzled the mythologists, who could not account for this spurious race. Plutarch makes it one of his inquiries to sift out, ^[444]Τις ὁ Παιδων ταφος παρα Χαλκιδευσι; Pausanias mentions, ^[445]Αμφιλυκου παιδων βωμος: and, in another place, ^[446]Βωμοι δε Θεον τε ονομαζομενων αγνωστων, και Ἡρωων, και ΠΑΙΔΩΝ του Θησεος, και Φαληρου. From this mistake arose so many boy-deities; among whom were even Jupiter and Dionusus: ^[447]Αυτον τον Δια, και τον Διονυσον Παιδας, και νεους, ἡ θεολογια καλει. According to the theology of the Greeks, even Jupiter and Dionusus are styled boys, and young persons. One of the most remarkable passages to this purpose is to be found in the antiquary above quoted; who takes notice of a certain mysterious rite performed by the natives of Amphissa, in Phocis. The particular Gods, to whom it was performed, were styled Ανακτες παιδες. ^[448]Αγουσι δε και τελετην ὁι Αμφισσεις των Ανακτων καλουμενων Παιδων. Ὁιτινες δε Θεων εισιν ὁι Ανακτες Παιδες, ου κατα τ' αυτα εστιν ειρημενον. The people of Amphissa perform a ceremony in honour of persons styled Anactes Paides, or Royal Boys: but who these Anactes Paides were, is matter of great uncertainty. In short, the author could not tell; nor could the priests afford him any satisfactory information. There are many instances in Pausanias of this nature; where divine honours are paid to the unknown children of fathers equally unknown.

Herodotus tells us, that, when he discoursed with the priests of Thebes about the kings who had reigned in Egypt, they described them to him under three denominations, of Gods, of heroes, and of men. The last succeeded to those above, and were mere mortals. The manner of succession is mentioned in the following words: ^[449]Πιρωμιν εκ Πιρωμιος γεγονεναι—και ουτε ες θεον, ουτε ες Ἡρωα αναδησαν αυτους (ὁι Αιγυπτιοι). There are many strange and contradictory opinions about this ^[450]passage; which, if I do not deceive myself, is very plain; and the purport of it this: After the fabulous accounts, there had been an uninterrupted succession of Piromis after Piromis: and the Egyptians referred none of these to the dynasties of either the Gods or Heroes, who were supposed to have first possessed the country. From hence I think it is manifest that Pi-romis signifies a man. Herodotus, indeed, says, that the meaning of it was καλος καγαθος, a person of a fair and honourable character: and so it might be taken by implication; as we say of a native of our own country, that he is a true and staunch ^[451]Englishman: but the precise meaning is plain from the context; and Piromis certainly meant a man. It has this signification in the Coptic: and, in the ^[452]Prodromus Copticus of Kircher, Πιρωμι, Piromi, is a man; and seems to imply a native. Pirem Racot is an Alexandrine; or, more properly, a native of Racotis, called Raschid, and Rosetta. Pirem Romi are ^[453]Romans.

By means of this prefix we may be led to understand what is meant by Paraia in the account given by Philo from Sanchoniathon: who says, that Cronus had three sons in the region of Paraia: ^[454]Εγεννηθησαν δε και εν Παραιᾳ Κρονῳ τρεις παιδες. Paraia is a variation of P'Ur-aia; and means literally the land of Ur in Chaldea; the region from whence antient writers began the history of mankind. A crocodile by the Egyptians was among other names called ^[455]Σουχος: and the name is retained in the Coptic, where it is expressed ^[456]Pi-Souchi.

This prefix is sometimes expressed with an aspirate, Phi: and as that word signifies a mouth, and in a more extensive signification, speech and language, it sometimes may cause a little uncertainty about the meaning. However, in most places it is sufficiently plain. Phaethon, a much mistaken personage, was an antient title of the Sun, a compound of Phi-Ath-On. Bacchus was called Phi-Anac by the Mysians, rendered by the poets ^[457]Phanac and Phanaces. Hanes was a title of the same Deity, equally reverenced of old, and compounded Ph' Hanes. It signified the fountain of light: and from it was derived Phanes of Egypt: also φαινω, φανεις, φανερος: and from Ph'ain On, Fanum. In short, these particles occur continually in words, which relate to religious rites, and the antient adoration of fire. They are generally joined to Ur, by which that element is denoted. From P'Ur Tor came Prætor and Prætorium, among the Romans: from P'Ur-Aith, Purathi and Puratheia among the Asiatics. From P'Ur-tan, πρυτανεις, and πρυτανεια among the Greeks of Hellas: in which Prutaneia there were of old sacred hearths, and a perpetual fire. The antient name of Latian Jupiter was P'ur, by length of time changed to Puer. He was the Deity of fire; and his ministers were styled Pueri: and because many of them were handsome youths selected for that office, Puer came at length to signify any young person. Some of the Romans would explain this title away, as if it referred to Jupiter's childhood: but the history of the place will shew that it had no such relation. It was a proper name, and retained particularly among the people of Præneste. They had undoubtedly been addicted to the rites of fire; for their city was said to have been built by Cæculus, the son of Vulcan, who was found in the midst of fire:

They called their chief God Pur: and dealt particularly in divination by lots, termed of old Purim. Cicero takes notice of this custom of divination at Præneste; and describes the manner, as well as the place: but gives into the common mistake, that the Purim related to Jupiter's childhood. He says, that the place, where the process was carried on, was a sacred inclosure, ^[459]is est hodie locus septus, religiose propter Jovis Pueri, qui lactens cum Junone in gremio Fortunæ mammam appetens, castissime colitur a Matribus. This manner of divination was of Chaldaïc original, and brought from Babylonia to Præneste. It is mentioned in Esther, c. 3. v. 7. They cast Pur before Haman, that he might know the success of his purposes against the Jews. Wherefore they call these days Purim after the name of Pur^[460]. c. 9. v. 26. The same lots of divination being used at Præneste was the occasion of the God being called Jupiter Pur. This in aftertimes was changed to Puer: whence we find inscriptions, which mention him under that name; and at the same time take notice of the custom, which prevailed in his temple. Inscriptions Jovi Puero, and Fortunæ Primigeniæ Jovis ^[461]Pueri are to be found in Gruter. One is very particular.

^[462]Fortunæ Primigeniæ Jovis Pueri D.D.
Ex SORTE compos factus
Nothus Ruficanæ
L. P. Plotilla.

That this word Puer was originally Pur may be proved from a well known passage in Lucretius:

Many instances, were it necessary, might be brought to this purpose. It was a name originally given to the priests of the Deity who were named from the Chaldaic אור, Ur: and by the antient Latines were called P'uri. At Præneste the name was particularly kept up on account of this divination by ^[464]lots. These by the Amonians were styled Purim, being attended with ceremonies by fire; and supposed to be effected through the influence of the Deity. Præneste seems to be a compound of Puren Esta, the lots of Esta, the Deity of fire.

These are terms, which seem continually to occur in the antient Amonian history: out of these most names are compounded; and into these they are easily resolvable. There are some few more, which might perhaps be very properly introduced: but I am unwilling to trespass too far, especially as they may be easily taken notice of in the course of this work. I could wish that my learned readers would afford me so far credit, as to defer passing a general sentence, till they have perused the whole: for much light will accrue; and fresh evidence be accumulated in the course of our procedure. A history of the rites and religion, in which these terms are contained, will be given; also of the times, when they were introduced; and of the people, by whom they were diffused so widely. Many positions, which may appear doubtful, when they are first premised, will, I hope, be abundantly proved, before we come to the close. In respect to the etymologies, which I have already offered and considered, I have all along annexed the histories of the persons and places spoken of, in order to ascertain my opinion concerning them. But the chief proof, as I have before said, will result from the whole; from an uniform series of evidence, supported by a fair and uninterrupted analogy.

Footnotes

[435] Beyeri Additamenta to Selden de Diis Syris. p. 291.

Achor near Jericho. Joshua, c. 15. v. 7.

[436] Ptolem. lib. 5. c. 18. p. 164.

[437] Plato in Cratylo. p. 410.

[438] See Kircher's Prodromus Copticus. p. 180 and p. 297.

[439] Ibidem, and Jameson's Specilegia. c. 9. § 4.

[440] Pionius. Euseb. Hist. Ecclesiast. l. 4. p. 173.

Pior Monachus Ægyptiacus. Socratis Hist. Eccles. p. 238.

Piammon. Sozomen. H. E. p. 259.

Piambo, or P'ambo. Socratis Eccles. H. p. 268.

It was sometimes expressed Po, as in Poemon Abbas, in Evagtius.

In Apophthegmat. Patrum. apud Cotelerii monumenta. tom. 1. p. 636.

Baal Peor was only Pi-Or, the Sun; as Priapus was a compound of Peor-Apis, contracted.

[441] Gennad. Vitæ illustrium virorum. l. 7. Pachomius, a supposed worker of many miracles.

[442] Antonius Diogenes in Photius. cod. 166.

[443] Plutarch. Isis et Osiris. v. 1. p. 355.

Paamyles is an assemblage of common titles. Am-El-Ees, with the prefix. Hence the Greeks formed Melissa, a sacred name as of Ham El-Ait, they formed Melitta, the name of a foreign Deity, more known in Ionia than in Hellas.

[444] Plutarch: Quæstiones Græcæ. v. p. 296.

[445] Pausanias. l. 1. p. 83. Amphilucus was a title of the Sun.

[446] Pausanias. l. 1. p. 4. in like manner, ταφοι των Ιφιμεδειας και Αλωεως παιδων· Pausanias. l. 9. p. 754.

[447] Proclus in Platonis Parmenidem: See Orphic Fragment of Gesner. p. 406.

A twofold reason may be given for their having this character; as will be shewn hereafter.

[448] Pausanias. l. 10. p. 896. Many instances of this sort are to be found in this writer.

[449] Herodotus. l. 2. c. 143.

[450] See Reland, Dissertatio Copt. p. 108.

Jablonsky Prolegomena in Pantheon Ægyptiacum. p. 38. Also Wesselinge. Notes on Herod. l. 2. c. 143.

[451] This was certainly the meaning; for Plato, speaking of the Grecians in opposition to other nations, styled Βαρβαροι, makes use of the very expression: Πολλη μεν ἡ Ἑλλας, εφη, ω Κεβης, εν ῃ ενεισι που αγαθοι ανδρες, πολλα δε και τα των βαρβαρων γενη. In Phædone. p. 96.

[452] Kircher. Prodromus Copticus. p. 300 and p. 293.

[453] Kircher. Prod. p. 293.

[454] Sanchoniathon apud Euseb. Præp. Evan. l. 1. c. 10. p. 37.

[455] Damascius: Vita Isodori, apud Photium. Cod. ccxlii.

[456] Jablonsky; Pantheon Egypt. v. 2. l. 5. c. 2. p. 70.

[457] Ausonius. Epigram. 30.

Kircher says, that Pi in the Coptic is a prefix, by which a noun is known to be masculine, and of the singular number: and that Pa is a pronoun possessive. Paromi is Vir meus. It may be so in the Coptic: but in antient times Pi, Pa, Phi, were only variations of the same article: and were indifferently put before all names: of which I have given many instances. See Prodromus. Copt. p. 303.

[458] Virgil. Æneid. l. 7. v. 679.

[459] Cicero de Divinatione. l. 2.

[460] See also v. 28, 29, 31, and 32.

[461] Gruter. Inscript. lxxvi. n. 6.

[462] Ibid. lxxvi. n. 7.

[463] Lucretius. l. 4. v. 1020.

[464] Propertius alludes to the same circumstance:

What in the book of Hester is styled Purim, the seventy render, c. 9. v. 29. φρουραι. The days of Purim were styled φρουραι—Τῃ διαλεκτῳ αυτων καλουνται φρουραι. so in c. 10. The additamenta Græca mention—την προκειμενην επιστολην των φρουραι, instead of φουραι and Πουραι: from P'Ur and Ph'Ur, ignis.

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