with the Rhoia, they made use of the 37 Poppy for the same emblem: and it is accordingly found with ears of wheat, and other symbols, upon coins and marbles, where Juno, Venus, Mithras, and other Deities are commemorated. To whom it originally related may be known from its name. The Poppy was by the antient Dorians styled Manor, Macon. Now Ma, and Mas, among the Amonians signified water, and with some latitude the sea. Ma-Con denoted the Deity worshipped under the name of Poseidon; and signified Marinus Deus, sive Rex aquarum. The fruit was denominated from the God, to whom it was sacred. It is observable that Festus Avienus in the passage above styles the city in Pamphylia prisca Side. This is a translation of the Greek word which term in this place, as well as in many others, did not, I imagine, relate to the antiquity of the city for it was probably not so antient as Tarsus, or Sidon, or as many cities in the east. Archaia Side was meant the Arkite city.

αρχαία:

But by

Arca,

Arcas, Argus, all signified the Ark and Archaia betokened any thing, that had a relation to it. 'But as the Ark and Deluge were of the highest antiquity in the mythology of Greece; and every thing was deduced from that period; Archaia

37 See Gruter. Inscript. p. 33. n. 10. Deo Invicto Mithræ.

from hence came to signify any thing very antient; and Archa, Agxa, the beginning. As Damater was the same as Rhoia, we find, that the pomegranate was the only fruit, which did not appear at her altar in 38 Arcadia. This, I imagine, was owing to its being the express emblem of the Deity; and too mysterious to be presented, as an "offering.

い

Cubela was another name of this Deity, who is mentioned as the mother of the Gods. She had on her head a tower or city; to shew that all nations were derived from her. Cubeba was the same Deity; or rather, they were both places, where those Deities were worshipped: for places were continually substituted for Deities, as I have shewn. Kußa is Cu-Bela, the temple of Bela, the feminine of Belus, a title of the chief Chaldaïc God: and Cu-Baba is the temple of Baba, the mother of the infant world, the same as Rhoia and Damater. As the persons in the Ark were supposed to return by a renewal of life to a second state of childhood: this machine was on that

38 Δενδρων ἁπάντων πλην 'Ροιας. Pausan. 1. 8. p. 676.

39 See Philostratus. Vita Apollon. 1. 4. c. 9. 'H 'Pola de μονη φυτον τη Ήρα φυεται. The Roia is a plant particularly reared in honour of Juno. The mysterious purport of this emblem Pausanias knew; but thought it too sacred to be disclosed. Ta μer our sc την Ροιαν (αποξέωτερος γαρ εσιν ὁ λόγος) αφείσθω μοι. 1. 2. p. 148.

ó

42

account styled Cubaba, or the house of infants; for that was the purport of Baba: and, in consequence of it, 4° BaßαZELV 40 βαβαζειν το μη διηρθρωμένα λεγειν, babazein among the Greeks signified to speak inarticulately like children. In Syria, where the Arkite worship was particularly maintained, this reputed mother of mankind was worshipped under the name of Baba or Babia. 4 Βαβία δε δι Σύροι, και μαλιςα οι εν Δαμασκῳ, τα νεογνα καλεσι παιδια, ηδη και μειρακια, απο της παρ' αυτοις νομιζομένης, 43 Βαβιας θεε. The people of Syria, and especially those of Damascus, call children in their infancy Babia; and they also call them by the same name, when they are still older. They are so denominated from Babia, who in that part of the world is esteemed a Goddess. Here it was, that they reverenced the Rhoia and Rimmon; which were emblems of the same personage, the Rhea, Cybele, and 43 Cybebe of the Ionians. All the coins of the Asiatic cities, where these traditions prevailed, have on their reverse little emblematical representations, which allude to their antient rites and religion. Hence, in the coins of Syria, we find this Goddess with a tower

41 Damascius, Vita Isidori, apud Photium. c. 242. p. 1043. 42 Βαβαι Συρις, Εβραϊςι συγχυσις. Hesych. in voce Αμαη.

43 Kußnßn, n 'Pea. Hom. Odyss. B. Schol.

Kubnun (Kußnßn, Albertus) μnτng Twv sv. Hesychius.