sitting by his altar, which Hercules
bad built: Βωμὸν καθίζω τόνδε Σωτήρος
Διός. Herc. Fur. 48. And Aristo-
phanes introduces Bacchus swearing
Νὴ τὸν Δία τὸν Σωτῆρα, Plut. 877. as
if it were the familiar oath among the
Athenians, as well it might be, he
having his temple in their Piræeum,
as Strabo testifieth, 1. ix. p. 396.
(where Demosthenes by virtue of
a decree was to build him an altar.
Plut. in Vit. Demosth. c. 27.) and
his porch in the city, which was
called indeed vulgarly τοῦ 'Ελευθερίου
Διὸς στοά, yet was it also named
τοῦ Σωτῆρος, as Harpocration and
Hesychius have observed. Ὅτι δὲ
ἐπιγέγραπται μὲν Σωτήρ, ὀνομάζεται δὲ
καὶ Ἐλευθέριος, δηλοῖ καὶ Μένανδρος
so the first. Τῶν Μήδων ἐκφυγόντες
ἱδρύσαντο τὸν Ἐλευθέριον Δία, τοῦτον δὲ
ἔνιοι καὶ Σωτηρά φασι so the latter.
[o] ἐλευθέριος.] As in their oaths,
so in their feasts they mentioned
him always at the third cup. Tov
μὲν πρῶτον Διός Ολυμπίου καὶ Θεῶν
Ὀλυμπίων ἔλεγον, τὸν δὲ δεύτερον ἡρώων,
τὸν δὲ τρίτον Σωτήρος, sub. Διός
which is omitted in Hesychius, as
appears out of Athenæus, 1. ii. c. 7
and xv. c. 17. τῷ δὲ μετὰ δεῖπνον
κεκραμένῳ πρώτῳ προσδιδομένῳ ποτη-
ρίῳ Δία Σωτῆρα ἐπιλέγουσι. And especi-
ally that of Alexis the comedian:
̓Αλλ' ἔγχεον

Αὐτῷ Διός γε τήνδε Σωτῆρος θεῶν
Θνητοῖς ἁπάντων χρησιμώτατος πολύ.
Ο Ζεις ὁ Σωτήρ.

Athen. 1. xv. c. 47. Pausanias in Corinthiacis, [e. 20. § 5. c. 31. § 14.] Messenicis, [c. 23. § 6. c. 31. § 5.] Laconicis et Arcadicis, [c. 9. § 1. c. 30. § 5.] mentions several statues and temples anciently dedicated to Jupiter, ἐπίκλησιν Σωτήρι. (of which title Cornutus in his book De natura Deorum (c. 27. p. 71) gives this account: Κατὰ τὸν γεννῶντα ἐστι καὶ τὸ σώζειν ἃ γεννᾷ, καὶ τοῦ Διὸς ἐντεῦθεν Σωτῆρος εἶναι λεγομένου.) [This reference was added in the 4th edition.] And though this

title was so generally given to Jupiter, as that Hesychius expounds Σωτήρ, ὁ Ζεύς, yet was it likewise attributed to the other gods: as Herodotus relates how the Grecians in their naval war against the Persians made their vows Ποσειδέωνι Σωτήρι, and that they preserved the title to Neptune in his days, 1. vii. [c. 192.] And Artemidorus [l. ii. c. 37.] takes notice that Castor and Pollux are taken for the Θεοὶ Σωτῆρες, whom the poem, bearing the name of Orpheus to Musæus, calls, v. 21.

Μεγάλους σωτῆρας, ὁμοῦ Διὸς ἄφθιτα τέκνα. as the hymn of Homer, ad Diosc. v. 6. Σωτῆρας τέκε παῖδας ἐπιχθονίων ἀνθρώπων, Ωκυπόρων τε νεών

and Theocritus in theIdyllion on them, [Idyl. xxii. 6.]

̓Ανθρώπων σωτῆρας ἐπὶ ξυροῦ ἤδη ἐόντων. Hence Lucian in Alexandro [c. 4] useth it as their constant title, ἀλεξίκακε Ηράκλεις, καὶ Ζεῦ ἀποτρόπαιε, καὶ Διόσκουροι σωτήρες. Neither have we mention of the title only, but of the original and occasion of it. For when Castor and Pollux thrust the sons of Theseus out of Athens, and made Menestheus king, he gave them first this name: διὰ ταῦτα πρῶτος ὁ Μενεσθεὺς ανακτάς τε καὶ σωτῆρας ὠνό μασε. Elian. Var. Hist. 1. 4. c. 5. Beside these, we read in the ancient inscriptions : Ασκληπιῷ Θεῷ Σωτήριο and again: Ασκληπιῷ καὶ Ὑγείᾳ Σωτῆρσι. For as they had their female deities, so did they attribute this title to their goddesses, and that both in the masculine and the feminine gender. As to Venus, Αφροδίτῃ Θεᾷ Παναγάθῳ καὶ Σωτῆρι ̇ to Diana, 'Αρτέμιδι Σωτεῖρι, as the same collection of inscriptions hath it. Thus Pherecrates, Ηγού μεθα τῆς πόλεως εἶναι ταύτας Σωτῆρας, and Sophocles, Τύχῃ γε τῷ Σωτῆρι. Ed. Tyr. 80. Thus the epigram extant in Suidas, [in voce κλῆρος.]

Φωσφόρος, ὦ Σώτειρ ̓, ἐπὶ Παλλάδος ἔσταθι κλήρων,

Αρτεμι

Οὐδὲν ἧττον κακεῖνον σωτῆρα καὶ ἀ

λεξίκακον προσηγόρευον. Theodoret. Therap. Serm. viii. [Vol. Iv. p. 905.] of Hercules. The Bæenses, an ancient people in Peloponnesus, "Αρτεμιν όνομάζουσι Σώτειραν. Paus. in Laconicis, c. 22. fin. Her temple and statue in the city Trozen was built and named by Theseus at his safe return from Crete. The Megarenses preserved by her from the Persians, ἐπὶ τῷδε Σωτείρας ἄγαλ μα ἐποιήσαντο Αρτέμιδος [Id. in Att. c. 40. §2] and upon the same occasion another of the same bigness set up at Page. ib. c. 44. § 4. But this title especially was given to Minerva. Σώτειρα, ἡ ̓Αθηνὰ παρὰ τοῖς Ἕλλησιν. Hesych. Ἔστι γὰρ ̓Αθήνησι Σώτειρα λεγομένη, ἢ καὶ θύουσι. Schol. Aristoph. in Ranas, 381. Aristotle in his will obliged Nicanor to a dedication, Διt σωτήρι καὶ ̓Αθηνᾷ σωτείρῃ. Laert. in Vit. Aristot. § 16. And in general they invocated God under the notion of Σωτήρ, as Plato in Timæo: Θεὸν δὴ καὶ νῦν ἐπ' ἀρχῇ τῶν λεγομένων σωτῆρα ἐξ ἀτόπου καὶ ἀήθους διηγήσεως πρὸς τὸ τῶν εἰκότων δόγμα διασώζειν ἡμᾶς ἐπικαλεσάμενοι, πάλιν ἀρχώμεθα λέγειν. [p. 48 D.]

1 This was the constant title of the first Ptolemy, the son of Lagus, given to him by the Rhodians. Ονόματα μὲν δὴ κατὰ τὰ αὐτὰ Πτολεμαῖοί σφισιν, ἄλλη δὲ ἐπίκλησις ἄλλῳ· καὶ γὰρ Φιλομήτορα καλοῦσι, καὶ Φιλάδελφον ἕτερον, τὸν δὲ τοῦ Λάγου Σωτῆρα, παραδόντων Ροδίων τὸ ὄνομα. Paus. in Atticis, e. viii. § 6. Which name first given him by the Rhodians was no way expressed in his usage of the Syrians, as is observed by Josephus: ὡς καὶ τὴν Συρίαν ἅπασαν ὑπὸ Πτολεμαίου τοῦ Λάγου σωτῆρος τότε χρηματίζοντος τὰ ἐναντία παθεῖν αὐτοῦ τῇ ἐπικλήσει. Antig. Jud. 1. xii. c. 1. This was so familiar, that Tertullian useth the

title instead of the name. 'Post eum [Alexandrum] regnavit illie in Alexandria Soter annis xxxv. Adv. Judæos, c. 8. Thus Antigonus was first called by the Greeks their Εὐεργέτης, or benefactor, then Σωτήρ, or Saviour: οὐ μόνον ἐκρίθη παρ' αὐτὸν τὸν καιρὸν Εὐεργέτης, ἀλλὰ καὶ μεταλλάξας, Σωτήρ. Polyb. 1. v. c. 9. Thus we read of Demetrius, who restored the Athenians to their liberty: ἀνεκρότησαν καὶ βοῶντες ἐκέλευον ἀποβαίνειν τὸν Δημή τριον, Εὐεργέτην καὶ Σωτῆρα προσαγορεύοντες. Plut. in Vita, c. 9. And not only so, but numbered Demetrius and Antigonus among their Dii Soteres; and instead of their annual archon, whose name they used in their distinction of years, they created a priest of these Dii Soteres, as the same author testifeth: μόνοι δὲ Σωτῆρας ἀνέγραψαν θεούς, καὶ τὸν ἐπώνυμον καὶ πάτριον ἄρχοντα καταπαύσαντες, ἱερέα Σωτήρων ἐχειροτόνουν καθ ̓ ἕκαστ τον ἐνιαυτόν. c. 10. Appian relates of Demetrius that he received this title from the Babylonians: Τίμαρ χον ἐπανιστάμενον ἀνελών, καὶ τἆλλα πονηρῶς τῆς Βαβυλῶνος ἡγούμενον, ἐφ' ᾧ καὶ Σωτὴρ ἀρξαμένων τῶν Βαβυλω νίων ὠνομάσθη. De Bell. Syriac. c. 47. Lucian's mistake in his Salutation [c. 9.] tells us of Αντίοχος ὁ Σωτήρ, and Appian gives us the routing of the Gauls as the cause of that title: ôs καὶ Σωτὴρ ἐπεκλήθη Γαλάτας ἐκ τῆς Εὐρώπης ἐς τὴν ̓Ασίαν ἐμβαλόντας ἐξελάσας. Ib. c. 65. And in process of time this title grew so customary and familiar, that the Sicilians bestowed it upon Verres their oppressor. 'Itaque eum non solum patronum illius insulæ, sed etiam Sotera inscriptum vidi Syracusis,' says Cicero, Verrin. 2. [Act. ii. lib. 2. c. 63.]

73

ויקם יהוה מושיע .9 .Heb. Jud. iii 1 So the Septuagint .לבני ישראל ויושיעם

clearly : Καὶ ἤγειρε κύριος Σωτῆρα τῷ Ἰσραήλ, καὶ ἔσωσεν αὐτούς, τὸν Γοθονιὴλ υἱὸν Κενές Qui suscitavit eis Salvatorem, et liberavit eos, Othoniel. Again: καὶ ἤγειρε κύριος αὐτοῖς Σωτῆρα τὸν ̓Αώδ, υἱὸν Γηρᾶ· Qui suscitavit eis Salvatorem vocabulo Aioth, filium Gera. Vet. Transl. Upon which place St Augustine notes: Advertendum est autem quod Salvatorem dicat etiam hominem, per quem Deus salvos faciat.' Quæst. 1. vii. c. 18. [Vol. 111. p. 601 E.]

2 So Cicero in the place before cited, having said he saw Verres inscribed Sotera, goes on: 'Hoc quantum est? ita magnum est, ut Latine uno verbo exprimi non possit.' But though in Cicero's time there was no Latin word used in that sense; yet not long after it was familiar. For as in the Greek inscriptions we read often dedications Διὶ Σωτήρι 80 in the Latin we find often Jovi Servatori, or Conservatori, sometimes Jovi Salvatori, or Salutari: all which are nothing else but the Latin expressions of the Greek inscriptions. And without question Zwrp might have been rendered Sospitator, and even Sospes, as it was used in the days of Ennius. 'Sospes, salvus :-Ennius videtur servatorem significare.' Festus p. 243. Neither indeed could the Sicilians mean any more of Verres, by the word Sotera, than Tully spake of himself, when he styled himself Servatorem Reipublicæ. Pro Planc. c. 36.

At least Tacitus did conceive that Conservator is as much as Soter: when speaking of Milichus, who detected the conspiracies to Nero, he saith: Milichus præmiis ditatus Conservatoris sibi nomen, Græco ejus rei vocabulo, adsumpsit.' Annal. 1. xv. c. 71. He took to himself the name of Conservator, in a Greek word which signifies so much: and without question that must be Zwrnp. However, the first Christians of the Latin Church were some time in doubt what word to use as the constant interpretation of Σωτήρ, so frequent and essential to Christianity. Tertullian useth Salutificator, or, as some books read it, Salvificator: Ergo jam non unus Deus, nec unus Salutificator, si duo salutis artifices, et utique alter altero indigens.' De carne Christi, c. 14. and shews it was so translated in the Philippians, iii. 20. 'Et quidem de terra in cælum, ubi nostrum municipatum Philippenses quoque ab Apostolo discunt; Unde et Salutificatorem nostrum exspectamus Jesum Christum.' De Resur. Carnis, c. 47. St Hilary thought Salutaris a sufficient interpretation: Est autem Salutaris ipso illo nomine quo Jesus nuncupatur. Jesus enim secundum Hebraicam linguam Salutaris est.' In Psal. cxviii. [Lit. xi. 2. c. 1. p. 305 c.] St Augustine is indifferent between that and Salvator: 'Deus salvos faciendi Dominusest Jesus, quod interpretatur Salvator, sive Salutaris.' [De Civ. Dei,l. xvii. c. 18. § 2. Vol. VII. p. 482 в.] And so