[899] ΧΑΥΩΝΑΣ, αρτους ελαιῳ αναφυραθεντας κριθινους. Suidas. [900] The latter Greeks expressed Puramoun, Puramous. ΠYΡΑΜΟΥΣ, a cake. Ην ὁ Πυραμους παρα τοις παλαιοις επινικιος. Artemidorus. l. 1. c. 74. Και ὁ διαγρυπνησας μεχρι την ἑω ελαμβανε τον πυραμουντα. Schol. Aristoph. Ἱππεις. See Meuisius on Lycophron. v. 593. and Hesych. πυραμους, ειδος πλακουντος. [901] ΟΒΕΛΙΑΙ, placentæ. Athenæus. l. 14. p. 645. [902] Νυν θυσω τα ΠΙΤYΡΑ. Theocritus. Idyl. 2. v. 33. [903] Athenæus. l. 14. p. 646. [904] Diogenes Laertius: Vita Empedoclis. l.8. [905] Some read εθαυμασε. Cedrenus. p. 82. Some have thought, that by βουν was meant an Ox: but Pausanias says, that these offerings were πεμματα: and moreover tells us; ὁποσα εχει ψυχην, τουτων μεν ηξιωσεν ουδεν θυσαι. _Cecrops sacrificed nothing that had life._ Pausan. l. 8. p. 600. [906] Jeremiah. c. 44. v. 18, 19. [907] Ibid. c. 7. v. l8. [908] Jeremiah. c. 51. v. 19. according to the Seventy. So also c. 7. v. 18. Χαυωνας τε στρατιᾳ του Ουρανου. Chau-On, domus vel templum Solis. [909] Herodotus mentions this custom, and styles it justly αισχιστος των νομων. He says that it was practised at the temple of the Babylonish Deity Melitta. l. 1. c. 199. [910] Strabo. l. 11. p. 805. Anais, or Anait, called Tanais, in this passage: they are the same name. The same account given of the Lydian women by Herodotus: πορνευειν γαρ ἁπασας. l. 3. c. 93: all, universally, were devoted to whoredom. [911] Herodotus. l. 2. c. 129. p. 138. [912] Herodotus. l. 2. c. 129. p. 166. [913] Plutarch. Isis et Osiris, p. 366. [914] Herodotus. l. 2. c. 85, 86. [915] Ταυτα δη λεγουσι φλυηρεοντες. Herod. l. 2. c. 131. [916] The star between the horns shows that it was a representation of the Deity, and the whole a religious memorial. [917] Cyril. contra Julian. p. 15. It is related somewhat differently in the Timæus of Plato. vol. 3. p. 22. See also Clemens Alex. Strom. l. 1. p. 356. [918] L. 2. c. 53. The evidence of Herodotus must be esteemed early; and his judgment valid. What can afford us a more sad account of the doubt and darkness, in which mankind was inveloped, than these words of the historian? how plainly does he shew the necessity of divine interposition; and of revelation in consequence of it! [919] Herodotus. l. 2. c. 53. [920] Virgil. Georgic. l. 1. v. 6. Liber is El-Abor contracted: Sol, Parens Lucis. [921] Scholia in Horat. l. 2. Ode 19. [922] Orphic. Fragment. in Macrob. Sat. l. 1. c. 23. [923] Macrob. Sat. l. 1. c. 18. He is called by Eumolpus Αστροφανη Διονυσον εν ακτινεσσι πυρωπον: apud Euseb. P. E. l. 9 c. 27. [924] Zemissus is the Amonian Sames, or Samesh, analogous to Beth-Shemesh in the Scriptures. [925] Orphic. Fragment. 4. p. 364. edit. Gesner. See Stephani Poësis Philosoph. p. 80. from Justin Martyr.