[275] Grimm justly remarks that sacrifice was a common feature of heathen medicine; “great cures and the averting of pestilence,” says he, “could only be effected by sacrifice.” Teutonic Mythology (translation), p. 1150. [276] The Past in the Present, p. 164. New York, 1881. [277] Itinerary of Greece (translation), vol. ii, p. 211. [278] Pantheon, p. 271. [279] See Levit., xvi _et seq._ [280] Ch. ii, 39. [281] Ammon, Knuphis, or Agathodæmon of later times. [282] Ancient History of the East, vol. i, p. 326. [283] The language of the Hebrews is essentially the same: _es_ or _ez_ means a goat. [284] ἀίξ. [285] The Mythology and Fables of the Ancients Explained from History, vol. iii, p. 160. London, 1740. [286] New System of Mythology, vol. iii, p. 456. Philadelphia, 1819. [287] Now called Beyrout. [288] Damascius, in his Life of Isidorus, uses the phrase “Esmun, who is interpreted Asclepius.” [289] Daughters of Titan, by Astarte. [290] See Cory’s Ancient Fragments, p. 14. Edition by Hodges. [291] From the Semitic word _Kabir_, great. [292] Cory’s Ancient Fragments, p. 19. [293] Chambers’s Encyclopædia. [294] The temple of the god at Carthage was of great splendor and renown. See Dr. Davis’s Carthage and its Remains, ch. xvii. London, 1861. Says the Doctor: “The Temple of Æsculapius was as prominent a feature of Carthage as the Capitoline hill was at Rome, or as St. Paul’s is in London” (p. 369). It was on a rocky eminence (the Byrsa). Ruins of the staircase still remain. [295] The city of Hermopolis received also the name of Esmun. In the Book of the Dead (ch. cxiv) the deceased is represented as saying, while adoring Thoth, Amset, and Tum: “I have come as a prevailer, through knowing the spirits of Esmun.” Thoth presided over this nome. [296] Bunsen maintains that the Cabiri were the seven archangels of the Jews, originally “the seven fundamental powers of the visible creation.” Egypt’s Place in Universal History, vol. iv, p. 256. [297] See Prof. Lesley’s interesting work, Man’s Origin and Destiny, first edition. Philadelphia, 1868. For some reason the chapter on Arkite symbolism is not given in the second edition. [298] Primitive Culture, vol. i, p. 218. London, 1871. [299] Saturnal, i, 20. [300] The Mysteries of the Cabiri, vol. i, p. 98. Oxford, 1803. [301] In Phœnicia he was the seven viewed collectively as “the soul of the world.” Bunsen’s Egypt’s Place, etc., vol. iv, p. 229. [302] Ancient History of the East, vol. ii, p. 221. [303] Æneid, vii, line 773. [304] Tiele takes such a view of Anubis. See History of the Egyptian Religion, p. 65. [305] Nearly all ancient Hebrew, as well as Assyrian, proper names are expressive of something about the birth or life of the bearers. [306] Mythology of Ancient Greece and Rome. Third edition. London, 1854. [307] The Hebrew word, like the Latin _vir_, means man in a distinguished sense (virile), and may come from the Egyptian _ash_, tree of life.