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preservation, when exposed to the deep. This animal upon that particular plant is to be found among several ancient gems.

We may likewise be assured, that the frog was sacred to Osiris Helius, from one of the names by which it was signified in the east. There was certainly of old a greater resemblance and conformity between the languages of neighbouring nations, than exists at present. And Bochart tells us, that among the Arabians a frog was stiled p Kurá. From hence I should be led to think that it was sacred to the reputed god of light, who was distinguished by this name. This is certain, that the same term expressed Kugis, and Kugos, related to princes, and divine personages; and particularly to the Sun, or Osiris. In Greece there was a place sacred to this deity under the name of Apollo; where was an oracular temple, and * lake. The name of it was Kuppa, similar to, p, Kurrha mentioned above: and he was in consequence of it stiled Κυῤῥαιος, or, as we express it,' Cyrrheüs. Plutarch informs

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Κύρος, Αρχών, Βασιλευς. Κυρις et κιρις, Αδωνις. Τον γαρ Ηλιον οι Πέρσαι Κύρον λεγεσιν. Hesychius.

2 Vide Lutatium in Statii Thebaïd. 1. 7. v. 347.

3 Quid tibi cum Cirrhâ? quid cum Permessidos undâ ? Martial. 1. 1. epig. 77.

us, that Cyrus the Great had his name from the same luminary— ' Κύρον γαρ καλειν τες Περσας τον Ήλιον : for the Persians call the sun, Curus or Cyrus. Ctesias mentions the same of Ochus, named also Cyrus: Tibetaι TO оvoμa αυτε απο το Ήλιο Κυρον. He had his name from and was from hence called Cyrus.

the

sun,

An Emblem of Prophetic Influence.

It is to be observed, that most aquatic animals in Egypt were sacred and emblematical : and all inspiration of old was supposed to arise from fountains and streams. Hence in Greece likewise the waters of Pimplea, Helicon, Aganippe, Permessis, &c. were supposed to be gifted with a power of inspiration. The Muses, whose original history came from Hermopolis, and other places, in Egypt, were esteemed Prophetic deities, and denominated from water.-3 Καλενται δε Μουσαι απο της pwows. The Muses are denominated from (an Egyptian word) Mos. Phurnutus, from whom

The word in Pausanius is expressed Kijja, l. 10. p. 893. like mp of the Arabians.

1 In Artaxerxe, p. 1012.

* Apud Ctesiæ Excerpta. See Herod. Wesseling. p. 821. 3 Phornutus de Nat. Deorum, § 14. p. 157.

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we learn this, would interpret the word' inquiry, and investigation: but it manifestly signified water. Το γαρ ύδωρ μως ονόμαζεσιν Αιγυπ The Egyptians, says Philo, call the element of water Mos. When Pharaoh's daughter gave name to Moses, she said it was, because I drew him out of the water. It is sometimes expressed * Mo: and is still to be found in the Coptic version of the Bible.

3

5

As frogs were of the aquatic tribe in Egypt, and sacred to Osiris Helius: and as they were engraved upon the basis of Apollo's statue at Delphi, the seat of prophecy; I am led to think, that they were originally characteristics of the

I απο μωσέως, ὁ ὅσι ζητησεως. ibid. The Muses were supposed to have been water nymphs: and fountains were sacred to them.

2 Vol. 2. p. 83.

3 Exodus ii. 10.

4 Josephus expresses it Mou, pav. cont. Ap. 1. 1. Clemens does the same-το γαρ ύδως μου ονομάζεσιν Αιγυπτιοί. Strom. 1. 1. p. 412.

Scaliger says, that the name of Moses was from пwî, extraxit: and he may be right. But Mos, and Mou, still was the Egyptian term; by which water was signified: as we may be assured from the present Coptic; and from the testimony of the writers above: and nw, Mosah was probably to draw out of water.

5 See Coptic Lexicon by Woide, p. 57,

priests, and prophets of Egypt: and that they were sacred to the Nymphs and Muses. Hence an anonymous writer in a Greek epigram stiles the frog---των Νυμφών θεραποντα, an attendant upon the deities of streams, and fountains.

Esteemed sacred from its Inflation.

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εμπνευσις :

Another reason may be given for the frog. being an emblem of Apollo, and Osiris; also of priests and prophets in general. All inspiration was supposed to be an inflation of the deity. Hence it was stiled and an inspired person εμπνευστος, both from πνεw and vevμa; by the latter of which is signified breath and spirit. For all those, who were possessed by the prophetic divinity, are represented as swollen and enlarged, and as it were bursting through the overpowering inflation. Hence Virgil says of the Sibil at Cumæ

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-subito non vultus, non color unus,

Non comptæ mansere come; sed pectus anhelans
Et rabie fera corda tument, majorque videri,
Nec mortale sonans, adflata est numine quando
Jam propiore dei.

Now this animal is noted for swelling itself

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by inflation: and hence it probably became. a representative of the god of inspiration; and of all those, who were divino spiritu afflati, et deo pleni. For as the Egyptians borrowed their emblems from moles, beetles, flies, and the most contemptible reptiles, if they found in them any analogy with the object, which they wanted to express; so it is probable, that they adopted the frog for the purpose mentioned above. Upon this account this animal was depicted upon the lotos to denote the preservation of Osiris, the prophetic god, when he was in danger from the waters. And it was found, as we have seen, upon the basis of Apollo's statue at the seat of prophetic knowledge, Delphi: where was the principal oracle of that supposed divinity in Greece. Above all things, these animals were particularly natives of those sacred streams, from whence inspiration was supposed to proceed.

Other Reasons for this Animal being a sacred Emblem.

This inference seems to be warranted by the author of the Apocalypse, who continu

Hence the name given by Homer-quyvales. Batracom.

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