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another place he renders, εν όρει Λουβαί της Αρμενίας. By these, I make no doubt, was meant the mountain of Lunus Architis. The term was sometimes expressed Labar; and from hence the Roman ensigns were styled Labara, quasi Insignia Lunaria. This is evident from the Lunette, which is continually to be found upon them. They seem to have generally consisted of a crescent, of a disk of metal, and a chaplet of olive, or laurel. The name Labarum, however, was not properly Roman; but was adopted by the later emperors, especially by those of Constantinople. They borrowed it from some of the conquered nations, who had the same kind of military standard. This will appear from various coins, where it is seen among the trophies won from the Pannonians, Dacians, and other captive people. It is to be found likewise upon many coins of 26 Cities in the east. Sometimes two, sometimes three, lunettes are to be seen upon the same standard; whence it is plain, that they were the principal part of the Insigne; and we may presume, that from them it had the name of Labarum. I imagine, that the title of Liber, given to Dionusus, was the same as Labar; and conferred upon him

26 See Numism. Apameæ. Vaillant. Pars Sec. p. 38, and p. 155. also coins of Sidon. p. 129.

as the Deus Lunus. For the horns of Dionusus, like the horns of Isis, were originally a crescent. He was the same as Silenus; whose name, however varied by the Grecians, was originally the masculine of Selene. The Roman poets describe Silenus merely as a bestial drunken vagrant, supported bya savage crew of Sileni and Satyrs. But the antient mythologists held him in a different estimation. It is said of him, that he was the father of "three sons, who are by Catullus styled Nusigenæ He is represented as a man of the earth, who came into life, autohoUTOS, by his own means, without the assistance of his 30

28

pa

He was esteemed, like Proteus and Nereus, a great prophet; one who transmitted an history of the world, and its origin. He is also said to have discoursed with Midas of Phrygia about another "world. Theopompus described him as a 32 Dæmon; one who was inferior to the Deity,

27 Natalis Comes. 1. 5. p. 250. En la Tixie. Nonnus. Dionys. 1. 29. p. 756.

:.

28 Peleus and Thetis. Nysigenæ Sileni. v. 253.

29 Nonnus. 1. 29. p. 756.

30

Ασπορος, αυτολόχευτος ανέδραμε μητρος αρέρης. Ibid.

31 Elian. Var. Hist. 1. 3. c. 18.

- Tertullian speaks of Silenus, apud Midam Regem adseveranti

de alio orbe. Adversus Hermog. p. 242.

* Θεω μεν αφανέσερος την ψυχήν, ανθρωπε δε κρείττων και θανατε. Elian. ibid. 1. 3. c. 18.

but superior to man, and exempted from the common condition of mortality.

LAREN, LARIS, LAROS, AITHYA.

BOTH Laren and Laris seem to have been antient terms, by which the Ark was represented. To say the truth, they are one and the same term, though varied in some degree by different people, who have at times changed the n final into an s; and from Laren formed Lares, and " Laris. From Laren came the word Larnax, Aagvak, an Ark; also Larnassus, Larina, Laranda, Larunda: the last of which was the name of a Goddess, well known to the Romans. Parnassus was of old called Larnassus, undoubtedly from Laren, the Ark. For the reason of this name being given to the mountain is said to have been in memorial of the Ark of Deucalion. Παρνασσος" εκαλείτο δε προτερον Λαρνασσος δια το την Δευκαλίωνος λαρνακα αυτοθε

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33 Apuleius supposes Lar to be the radix; and to signify familiaris. De Deo Socratis. p. 689. also Florida. c. 14. p. 786.

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** Steph. Byzant. Larnassus seems to be a compound of Laren-Nasos. Nees, moos, vaσos, signified of old not only an island, but any hill or promontory. The Acropolis at Thebes in Boeotia was called νησος.

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