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Stochastic Simulation Optimization An Optimal
Computing Budget Allocation 1st Edition Chun-Hung
Chen Digital Instant Download
Author(s): Chun-hung Chen, Loo Hay Lee
ISBN(s): 9789814282642, 9814282642
Edition: 1
File Details: PDF, 2.07 MB
Year: 2010
Language: english
 STOCHASTIC
SIMULATION
OPTIMIZATION
An Optimal Computing Budget Allocation
 SERIES ON SYSTEM ENGINEERING AND OPERATIONS
RESEARCH

Editor-in-Chief: Yu-Chi Ho (Harvard University, USA)

Associate Editors: Chun-Hung Chen (George Mason University, USA)

Loo Hay Lee (National University of Singapore,
Singapore)
Qianchuan Zhao (Tsinghua University, China)

About the Series

The series provides a medium for publication of new developments and advances in
high level research and education in the fields of systems engineering, industrial
engineering, and operations research. It publishes books in various engineering areas
in these fields. The focus will be on new development in these emerging areas with
utilization of the state-of-the-art technologies in addressing the critical issues.
The topics of the series include, but not limited to, simulation optimization,
simulation process and analysis, agent-based simulation, evolutionary computation/
soft computing, supply chain management, risk analysis, service sciences, bioinformatics/
biotechnology, auctions/competitive bidding, data mining/machine learning, and robust
system design.

Vol. 1 Stochastic Simulation Optimization: An Optimal Computing Budget Allocation

Authors: C.-H. Chen and L. H. Lee

Gregory - Stochastic Simulation Optimization.pmd

2 8/2/2010, 6:20 PM
 System Engineering and Operations Research – Vol. 1

STOCHASTIC
SIMULATION
OPTIMIZATION
An Optimal Computing Budget Allocation

Chun-Hung Chen
George Mason Univ., USA
National Taiwan Univ.

Loo Hay Lee

National Univ. of Singapore

World Scientific
NEW JERSEY • LONDON • SINGAPORE • BEIJING • SHANGHAI • HONG KONG • TA I P E I • CHENNAI
 Published by
World Scientific Publishing Co. Pte. Ltd.
5 Toh Tuck Link, Singapore 596224
USA office: 27 Warren Street, Suite 401-402, Hackensack, NJ 07601
UK office: 57 Shelton Street, Covent Garden, London WC2H 9HE

British Library Cataloguing-in-Publication Data

A catalogue record for this book is available from the British Library.

System Engineering and Operations Research — Vol. 1

STOCHASTIC SIMULATION OPTIMIZATION
An Optimal Computing Budget Allocation
Copyright © 2011 by World Scientific Publishing Co. Pte. Ltd.
All rights reserved. This book, or parts thereof, may not be reproduced in any form or by any means,
electronic or mechanical, including photocopying, recording or any information storage and retrieval
system now known or to be invented, without written permission from the Publisher.

For photocopying of material in this volume, please pay a copying fee through the Copyright
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ISBN-13 978-981-4282-64-2
ISBN-10 981-4282-64-2

Typeset by Stallion Press

Email: [email protected]

Printed in Singapore.

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May 11, 2010 6:45 SPI-B930 9in x 6in b930-fm

Foreword to the WSP Series

on System Engineering
and Operation Research

Advancement in science and technology often blurs traditional dis-

ciplinary boundary. Control system theory and practice, operations
research, and computational intelligence combine to contribute to
modern civilization in myriad ways. From traffic control on land, sea,
and air, to manufacturing automation, to social and communication
networks, these knowledge-based and human-made systems rely on
research results in the above disciplinary topics for their smooth and
efficient functioning.
The World Scientific Publishing Series on System Engineering and
Operations Research is launched to fill this niche for students and
scholars doing research in these areas. The first book in this series is
by two leading scientists in the area of efficent simulation and mod-
eling of complex systems. They articulate clearly the computational
burden involved in such study and device innovative methodology to
overcome the difficulties. I welcome their contribution in inaugurat-
ing this series and look forward to additional books in this genre.

Yu-Chi Ho
Editor-in-Chief
WSP Series on System Engineering
and Operations Research
January 20, 2010

v
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May 11, 2010 6:45 SPI-B930 9in x 6in b930-fm

Preface

“Simulation” and “optimization” are two very powerful tools in sys-

tems engineering and operations research. With the advance of new
computing technology, simulation-based optimization is growing in
popularity. However, computational efficiency is still a big concern
because (i) in the optimization process, many alternative designs
must be simulated; (ii) to obtain a sound statistical estimate, a large
number of simulation runs (replications) is required for each design
alternative. A user may be forced to compromise on simulation accu-
racy, modeling accuracy, and the optimality of the selected design.
There have been several approaches developed to address such an
efficiency issue. This book is intended to offer a different but ambi-
tious approach by trying to answer the question “what is an optimal
(or the most efficient) way to conduct all the simulations in order
to find a good or optimal solution (design)?” The ultimate goal is
to minimize the total simulation budget while achieving a desired
optimality level, or to maximize the probability of finding the best
design using a fixed computing budget. The primary idea is called
Optimal Computing Budget Allocation (OCBA).
This book aims at providing academic researchers and industrial
practitioners a comprehensive coverage of the OCBA approach for
stochastic simulation optimization. Chapter 1 introduces stochas-

vii
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viii SSO: An Optimal Computing Budget Allocation

tic simulation optimization and the associated issue of simulation

efficiency. Chapter 2 gives an intuitive explanation of computing
budget allocation and discusses its impact on optimization perfor-
mance. Then a series of OCBA approaches developed for various
problems are presented, from selecting the best design (Chapter 3),
selecting a set of good enough designs (Chapter 5), to optimization
with multiple objectives (Chapter 6). Chapter 4 provides numeri-
cal illustrations, showing that the computation time can be reduced
significantly. Chapter 4 also offers guidelines for practical implemen-
tation of OCBA. Chapter 7 extends OCBA to large-scale simulation
optimization problems. The OCBA technique is generic enough that
it can be integrated with many optimization search algorithms to
enhance simulation optimization efficiency. Several potential search
techniques are explored. Finally, Chapter 8 gives a generalized view
of the OCBA framework, and shows several examples of how the
notion of OCBA can be extended to problems beyond simulation
and/or optimization such as data envelopment analysis, experiments
of design, and rare-event simulation. To help those readers without
much simulation background, in the appendix, we offer a short but
comprehensive presentation of stochastic simulation basics. We also
include a basic version of OCBA source code in the appendix.
OCBA has several strengths: it is effective, easy to understand,
simple to implement, and can be easily generalized or integrated with
other methods to extend its applicability. We believe that this book
is highly useful for different purposes.
1. For researchers, this book offers a series of promising approaches
for efficiency enhancement in computer simulation, stochastic
optimization, statistical sampling, and ranking and selection.
The generalized framework may lead to numerous new lines of
researches.
2. For courses, this book could serve as a textbook for advanced
stochastic simulation or simulation optimization courses. They
can cover Appendix A, Chapters 1 and 2 for introductions; Chap-
ters 3 through 4, and parts of Chapters 5 through 8 for advanced
materials.
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 In Vaillant’s colony coins vol. I. page 242. is an elegant coin struck
at Cæsarea, to the emperor Antoninus Pius. On the reverse, Apollo
standing, leans on a tripod, holds in his right hand a snake
extended. The learned author is at a loss to explain it, therefore I
may be allowed to give my opinion, that it relates to our present
subject.
It was the method of the ancient planters of colonies, to begin
their work with building temples, I mean our patriarchal temples, for
there were then no other. And they instituted festival and religious
games, which contributed very much to polish and civilize mankind,
and make them have a due notion and practice of religion, without
which it is impossible for any date to subsist. Of this Strabo writes
very sensibly in IX. treating on this very place. The Pæanick or
Pythian are the most ancient games we have any account of. Strabo
writes very largely concerning them.
These great festivals were at the four solar ingresses into the
cardinal signs, which were the times of publick sacrificing, as I
suppose, from the creation of the world. The Pythian festival was
celebrated on the sixth day of the Athenian month Thargelion,
Delphick Busius. ’Tis between April and May.
But we learn, from the scholiast of Pindar, prolegom. ad Pythia,
that Apollo instituted the Pythia on the seventh day after he had
overcome the serpent Python; and that at Delphos they sung a
hymn called Pæan to Apollo every seventh day. The Athenians did
the like, every seventh day of the moon, whence Hesiod’s
Ἑβδόμη ἱερὸν ἦμαρ——
Because, says he, Apollo was born on that day.
The learned Gale observes from this, in his court of the Gentiles,
p. 150. that it means the sabbath as the patriarchal custom, before
the Jewish institution. Usher before him, of the same opinion, in his
discourse on the sabbath. Porphyry in his book concerning the Jews,
quoted by Eusebius pr. ev. I. 9. tells us, the Phœnicians consecrated
one day in seven as holy; he says indeed, it was in honour of their
principal deity Saturn, as they call’d him, and Israel. We are not to
regard his reason, any more than Hesiod’s aforementioned, but his
testimony of a matter of fact, has its just weight. He means to prove
a custom older than Judaism.
I take all this to be an illustrious proof of the patriarchal
observation of the sabbath, before the Mosaick dispensation. Their
sabbath was intirely like our Christian, the greatest festival of all,
and deservedly the most to be regarded, as being religion properly,
or practical religion.
We cannot easily determine on what day the patriarchal sabbath
was kept, Hesiod’s reason being the birth day of Apollo, pleads for
Sunday; Porphyry’s for saturday, consequent to which thus Martial
XII. 63.

In Saturnum.
Antiqui Rex magne poli, mundique prioris,
Sub quo pigra quies, nec labor ullus erat.

But both shew evidently the antiquity of the hebdomadal division of

time, and the planetary names of the week days, and the primæval
sabbatical rest. Pausanias in atticis writes, at Megara was a statue of
Apollo carrying the Docimæ or tithe, another patriarchal usage.
The work of Phut’s building an enormous serpentine temple, was
call’d killing or overcoming the huge serpent Python, properly son of
the earth.

——Et te quoque maxime Python

Tum genuit: populisque novis incognita serpens
Terror eras. Tantum spatii de monte tenebas. Ovid. Met.

Publick sacrifices, games, hymns, a sabbatical observance being

there celebrated; we have just reason to think all the like were
observ’d by our Druids at Abury, especially considering they were of
Phœnician original.
TAB. XXXV.
P. 68.

Stukeley f.
A Roman Urn found at Newington
Chyndonax a Druids tomb found in France.
Celtic Urns found at Sunbury.
To conclude this chapter, this labour of Phut’s is told in many
places. Some say it was in Mysia, in Phrygia others, again in Cilicia,
in Pithecusa, in Bœotia; Strabo xiii. writes, that it was in Syria; and
there seems to have been a serpentine temple on the river Orontes
of Antioch, for it was call’d originally Typhon and Οφιτης, as Strabo
writes, xvi. and Eustathius in Iliad, p. 262. Basil. and in Dionysium.
The story is of Typhon a huge serpent slain there by a thunderbolt
from Jupiter, near a sacred cave called Nymphæum.
The meaning of all this, seems to be, that Phut in person, or his
people built them in all these places. Ææas a son of Phut’s, built the
serpentine temple at Colchis.
Perseus was a son of Demaroon, born in Egypt, Euseb. p. e. II. 1.
he was coæval with Phut, and bore in his shield the sacred
hierogram, and he probably built of these Dracontia. From this the
poets made their fable of Medusa’s head, and that it turn’d men into
snakes. Hesiod in the description of Hercules’s shield, thus paints
him in English.
“As he went, his adamantine shield sounded, and tinkled with a
loud noise. In a circle two dragons were suspended, lifting up their
heads.” Johannes Malala makes Perseus institutor of the Magi, who
were the patriarchal priests of the east. He calls the river of Antioch
abovementioned Dracon.
 C H A P. XIII.
Hercules of Tyre, part of his history. Was a pastor king in Egypt.
Retired thence with 240000 men, about the latter end of
Abraham’s time. The chronology of those pastor kings fixed,
somewhat more accurately than in Usher and Cumberland.
Hercules king in Egypt, or the Pharaoh with whom Abraham
conversed there. He was a very great navigator: a learned
prince, an astronomer, a chronologer. The Hercules Ogmius.
What the word means. He knew the secret of alphabet
writing, and the true length of the solar year. He learn’d
probably of Abraham. He carried colonies about the
Mediterranean, and into the Ocean, and brought the Druids
into Britain. He built many patriarchal temples; some of
serpentine form: particularly at Acon in Palestine. He had a
son called Isaac. The evidences of Hercules planting Britain.
Of Apher his companion, grandson of Abraham, giving name
to Britain. Remains of Hercules his people, called Hycsi, in
Britain. Hence we conclude our Druids had the use of Writing
before Cadmus carried it into Greece.
N O T much later in time than Phut, lived that other celebrated hero
of antiquity, the Egyptian, Phœnician, Tyrian Hercules; whom I take
to be a principal planter of Britain. He was of Phœnician extract,
born in Egypt and king there, founder of Tyre, and the most famous
navigator: the first that pass’d thro’ the Mediterranean, and ventur’d
into the great Ocean. I have wrote his history copiously, from which
I must recite some deductions only, useful to our present purpose.
Hercules call’d Melcartus, was son of Demaroon, as Sanchoniathon
the Phœnician writer informs us. Demaroon was intituled Zeus,
whence the Greeks made Hercules the son of Jupiter. Demaroon
according to our Phœnician author, was son of Dagon or Siton son of
Ouranus (who in truth is Noah) and begat after the flood, but it was
not his business to mention the flood. Hercules then may reasonably
be suppos’d to live to the same age as Noah’s other great
grandsons; if we say grandsons, it alters not the case. We need not
be concerned at the seeming great distance between Hercules in the
genealogy and Apher: for from Sanchoniathon we may prove that
Melchisedec was Arphaxad. He conversed with Abraham.
Josephus in his first book against Apion has preserv’d a valuable
and venerable piece of antiquity, call’d Manethon, the Egyptians’
Dynasties. This has given the learned much entertainment. I have
considered it too with attention, in what I have wrote concerning the
Mosaick chronology. I shall here recite some conclusions from it, for
my present purpose.
TAB. XXXVI.
P. 70.

Stukeley f.
A Brittish bridle
A Brittish Urn
Chyndonax’ Urn

DM
Roberti Halford Mit. Caroli Tucker Ar.
De Antiquitatibus Alburiensibus
optime meritis ex voto posuit
l. m. q. W. Stukeley.

The dynasty of the pastor kings is what we are chiefly concern’d

in, which belongs to the most early ages after the flood. Sir John
Marsham has set them too low. Bishop Usher and Cumberland are
much nearer the truth, as I apprehend, and from whom I differ very
little. The last of this dynasty of pastors is Assis, Archles, our
Egyptian Hercules. They were Canaanites that followed Misraim into
Egypt, and at first liv’d very peaceably, but in time the two families
quarrel’d, and wag’d terrible wars together, for 200 years. The
Misraimites possess’d the upper regions of the Nile, Canaanites the
lower or marshy part upon the Mediterranean sea, call’d Delta.
Hence the former call’d ’em Titans, i. e. dirty, fenmen, bog-trotters,
as we say contemptuously, of a people who are their real
descendants. The Misraimites call’d themselves the Elohim, or Gods,
descendants of Ilus or Cham, and that liv’d, as it were, in a heavenly
region, toward Egyptian Ethiopia, where Homer makes the gods to
hold their festivals. So the Greeks call’d such as liv’d in the high
countries, Athamanes, heavenly. Mount Olympus was heaven, the
habitation of the gods. This was the way of talking in the heroical
times.
The Canaanites, on the other hand, call’d themselves Hycsi, or
royal pastors. And the stories of the battles between these two
people are the oldest stories we have among the poets, when they
ring about the wars between the gods and the Titans.
In the chronology of this pastor dynasty, I differ a little from the
great authors aforementioned. The chief reason why, is this. They
take the numbers in Josephus’s catalogue, as in the present copies;
but I hold ’em erroneous, and to be corrected from Africanus,
Eusebius, and Syncellus, who copied from Josephus in earlier times.
Josephus’s present numbers are somewhat too short: for tho’
Africanus, Eusebius, and Syncellus differ from one another, as well
as from Josephus, (such is the misfortune of negligence in
transcription) yet they all agree to heighten the numbers. And
Josephus himself, twice in the same books, makes the sum total to
be 393 years, which is more than his particulars, by which Marsham,
Usher, and Cumberland go. But take that sum total 393, and set it at
the exodus, and count upwards: I apprehend then we have it in its
right situation.
By this means, the head of the pastor dynasty in Egypt, which
commenced with Salatis, must be placed anno mundi 1860 instead
of 1920, as Usher and Cumberland have it: and during the reign of
Menes, Misraim, Osiris, according to their own chronology. This, I
am confident, is near the truth. And thus that dynasty is to be plac’d
in the list of time.

Manethon’s dynasties of pastor kings in lower

Egypt.

186
Salatis began to reign A. P. J. 2570. A.M.
0
187
Beon
9
192
Apachnas
3
195
Apophis
9
202
Janias Staan A.P.J.
0
207
Assis, Archles, Melcartus 2781
1

By this means we have an opening scene of the greatest matters of

antiquity, that relate to the world in general, as well as particularly to
the island of Great Britain; of which I must give some account.
In the year of the world 2083, the great patriarch Abraham came
out of Chaldea into the land of Canaan. This is in the 13th year of
the reign of our Melcarthus in lower Egypt. About 2087, not 2084 (as
Usher sets it) Abraham, by famine constrained, goes down to Egypt,
that is, into lower Egypt. So that our Melcarthus is the real Pharaoh
mention’d Gen. xii. who would have taken Sarah, Abraham’s wife, ’till
he learn’d the truth. Usher, at the year 2084, calls him Apophis; but
’tis an error of the pen, it means Janias, predecessor to Assis, whom
he sets as regent from anno mundi 2081. Castor the chronographer,
in Syncellus, writes, “that Abraham was well learn’d in the
knowledge of astronomy, and the other sciences of the Chaldeans.”
Berosus, author of the Chaldean history, gave him the character of
“a just and great man, expert in astronomy.” Josephus adds, “that
Hecateus had such a value for his memory, that he wrote his
history.” Nicholas of Damascus an historian, and Trogus, make him a
king. Alexander Polyhistor relates from Eupolomus, “that Abraham
exceeded all men in wisdom; that astronomy was founded by him
among the Chaldeans; that he came into Phœnicia, and taught the
Phœnicians astronomy; that he being constrain’d by famine, went
into Egypt, lived in Eliopolis among the priests, and taught them
astronomy; yet he did not pretend to be the inventor of the art, but
had it deliver’d to him by succession from Enoch.” Artapanus
likewise, the historian, mention’d by Eusebius præp. evang. IX. 4. he
speaks of “Abraham going to the king of Egypt, and teaching him
astronomy, and that after twenty years he return’d into Syria.” Melo,
another old heathen author, speaks much of Abraham’s wisdom.
These writers, as wholly disinterested, sufficiently shew that Egypt
hence learn’d astronomy, and Melcarthus their king in particular.
It seems, at this time, the major part of the world, thro’ ignorance
or negligence, knew not the true length of a year, making it of 360
days only. But Abraham taught the Egyptians better; for now we
may understand that remark in Syncellus, that under Assis or
Hercules, the last of the pastor kings, the 5 additional days were
placed in their year. And then a solar year of 365 days first began
among the Egyptians. ’Tis somewhat odd, that the Egyptians should
call these 5 additional days by the word Nesi, which signifies a
snake. I suppose they meant by it sacred days, holy days. They
were placed at the end of the year, and reckon’d birth-days of the
gods, I suppose from some fore-notices they had of the birth of
Messiah at that time of the year; for I find all antiquity had such
notice. But Syncellus does not tell us the whole of the truth:
Abraham taught Assis likewise the intercalation of the quarter-day,
and the leap-day every fourth year. For, according to what I have
been able to see concerning this matter, the Mosaic or patriarchal
year was solar, and strictly Julian. But when the world was
o’erwhelm’d with idolatry, providence judg’d proper to alter the year
too, in order to dislocate their heathenish and superstitious festivals.
Therefore to Moses God communicated the form of the lunæ-solar
year, which the Jews use to this day. But toward the advent of
Messiah, providence took care to restore the ancient patriarchal year,
in the Julian form.
Hence we may account for what Herodotus tells us of the
Thebans, a people in upper Egypt, who intercalate the quarter-day
every fourth year: from the earliest times, no doubt from the time of
Hercules.
Let us mention this remark. In the sacred account of Abraham’s
sojourning here in Egypt, we meet with no distaste of the Egyptians
to shepherds, which in his grandson Jacob’s time was an
abomination to them. This shews that the pastor kings now reign’d
here, with whom Abraham convers’d; and it shews the reason of
that abomination, when they were expell’d; it confirms this history of
Manethon’s dynasty, and illustrates the scriptures. Jacob’s family
being Canaanites and shepherds, were taken to be of those that
held the Egyptians in so long a war. They were pretended to be spies
by Joseph, Gen. xlii. 9.
 TAB. XXXVII.
P. 72.

Stukeley delin. E. Kirkall sculp.

Kist vaen
In Cornwal
In Cornwal
In Monkton field by Abury
Further, we have another very important piece of history from
Abraham’s being in Egypt, which the learned are not aware of; for
hence ’tis more than presumption, that the Egyptians learn’d the use
of letters or alphabet-writing. If we seek into the accounts
transmitted to us by letters, concerning their own origin, Philo the
Jew expressly attributes the invention thereof to Abraham. Whence
Plato in Philebo and in Phædro, contends for their first appearance in
Egypt, discover’d by Theut, “who, whether he be a god, or a man, is
doubtful,” says he; meaning, the use of them must be a divine
communication. Syncellus writes, “the opinion of some is, that
Abraham brought letters out of Chaldea, and taught them to the
Phœnicians, and they taught them to the Greeks.” Diodorus V.
writes, “the Syrians invented letters, and the Phœnicians learn’d the
great secret from them.” Eusebius, pr. ev. X. confirms this, but
asserts, “that by the Syrians are meant the Assyrians (as was often
the case in old accounts) or the Hebrews more particularly.” It was,
in truth, the ancestors of Abraham. And this I believe is the real
truth. God first imparted this knowledge to the patriarchal family, for
preserving the sacred records of his church; and Abraham now
taught their use to Assis, the Hercules, son of Nilus Jupiter, who
wrote in the Phrygian letters, says Cicero.
All this is exceedingly confirm’d by the explication which Mr. Toland
gives us concerning Hercules Ogmius, in his history of the Druids.
Lucian says, ’tis a word of their own language, by which the Celts
call Hercules. And the word has hitherto been inexplicable. He
relates the picture of him (in Hercule Gallico) which he saw in Gaul,
which was explain’d to him by a Druid. He was pictured as clad with
a lion’s skin, a club in his right hand, a bent bow in his left, a quiver
hanging o’er his shoulders. As for his form, he was an old man, bald
before, wrinkled, and in colour like a sun-burnt sailor. A multitude of
people were represented as drawn after him by golden chains from
their ears, center’d in his tongue. The Druid told Lucian, that Ogmius
accomplish’d his great atchievements by his eloquence, and reduc’d
the people of this western world, from rude and barbarous to a state
of civility.
A memorial of this knowledge which Hercules had of letters, we
find in Hephæstion V. where he writes, “Hercules gave the name of
Alpha to the first letter, in honour to the river Alpheus, when victor
at the olympic games.” My late learned friend, Mr. Keysler, in his
Antiq. septentrional. guessed well that Ogmius means literatus, a
man of letters, as we commonly say; more properly spoken of
Hercules than of others. But Mr. Toland shews evidently, that Ogum
is a word in the Irish language, importing the secret of alphabet
writing; the literarum secreta, as Tacitus calls it, de mor. germ. So
that Hercules Ogmius fully imports the learned Hercules, and
especially one that was master of alphabet writing; without which
learning is but a vague and uncertain thing. This our Hercules
learn’d of Abraham in the east, and this he brought with our Druids
into the extremest west, in this very early age of the world, as we
have all the reason imaginable to believe. That they had letters, we
have Cæsar’s express testimony, and they were the same as the
greek letters, because the very same. They had them from the same
fountain as the Grecians, tho’ somewhat earlier; for I take our
Hercules to be a little prior in time to Cadmus, who carry’d letters
into Greece.
Hercules therefore was learned and eloquent, a great astronomer,
and philosopher. A fragment of Palæphatus in the Alexandrian
chronicle, calls him the Tyrian philosopher, who found out the purple
dye: Suidas in the word Hercules, the like. And long before,
Heraclitus in Allegoriis Homericis, says, he was a wise man, a great
philosopher, και σοφιας ουρανιου Μυστης, one initiated into the
wisdom from above; we may call him a professor of divinity.
Thus he appears a worthy scholar of the great Abraham, and from
him the Druids learn’d the groundwork of learning, religion, and
philosophy, which they were so famous for ever after. But my
purpose is to be very short on this head at present: nevertheless I
must remark that our Assis was not only acquainted with Abraham in
Egypt, but likewise in the land of Canaan or Phœnicia; for he quitted
Egypt by compact with Tethmosis A.M. 2120, carrying away with him
240000 men, which enabled him to transport colonies all over the
Mediterranean and the ocean. And he must dwell several years in
Canaan before his projects of that kind were ripe. But Abraham dy’d
A.M. 2183, so that there was abundantly time enough for the two
great men to renew their acquaintance, and there is much reason to
think they actually did so.
Therefore as it was the patriarchal custom to raise temples
wherever they came; so of our hero Hercules, whether thro’ his own
pious disposition,or in imitation of Abraham: we hear of his raising
pillars too, which means our temples. And thence he obtain’d the
name in antiquity, of Hercules Saxanus.
Thus the learned Lud. Vives on St. Augustin C. D. viii. 9. “The
philosophy of the Egyptians is very ancient, but for the most part
deriv’d from the Chaldeans, especially from Abraham, tho’ they, as
Diodorus writes, refer it to Isis, Osiris, Vulcan, Mercury, and
Hercules.” Further from Joseph’s administration, the Egyptian
learning commenc’d, for which they became so celebrated. He not
only instructed the priests in religion and philosophy, but settled
their colleges and possessions, as we read in Gen. xlvii. 22, 26. so
that if Moses was learned in the wisdom of the Egyptians, he deriv’d
it only thro’ them from his own ancestors. Which note may be useful
to give us a true notion of this matter, which some learned men exalt
too high. And this at the same time shews idolatry commenc’d in
Egypt, after his time. They consecrated Joseph into the genius or
intelligence of their first monarch Osiris, Serapis, &c. with the bushel
on his head. But what I chiefly insist upon at present, is of Hercules
making these serpentine temples, which in his history is call’d
overcoming serpents and the like. And hence the fable of his
squeezing two serpents to death in his cradle; and the Tyrian coins
struck to his honour, some whereof I have exhibited.
TAB. XXXVIII.
P. 74.
The alate Temple of the Druids at Barrow in Lincolnshire, on
the banks of the humber.

W. Stukeley delin. 25 July 1724

 I. A coin in Vaillant’s colonies II. p. 148,
218, 340, 351. Of the city of Tyre, an olive-
tree with a snake between two stones, petræ
ambrosiæ. An altar; and a conch, meaning
Tyre.
II. A coin in Vaillant’s colony coins II. p.
314, struck at Ptolemais or Acon.
A great and rude stone altar without any
mouldings or carvings, between two serpents,
a Caduceus which is truly the ophio-cyclo-
pterygomorph on a staff meaning in the
hieroglyphick doctrine, the power of the deity.
These imperial coins of colonies intended to
preserve the memory of their antiquities, and
this probably regards the old serpentine
temple in the foundation of their city Acon or
Ptolemais.
III. A coin in Vaillant’s colonies II. p. 111,
struck at Berytus. They all regard Hercules’s
building serpentine temples.
Of his building our Druid temples in general, of these great stones,
the two coins of Gordian in Stonehenge page 50, are a further
evidence. The Ambrosiæ Petræ are a work of this sort, when he
began or assisted in building the city Tyre. And I gather he was a
great builder of serpentine temples in particular, such as we have
been describing, call’d Dracontia. What he did of this sort in Britain I
have no foundation for discovering; but in ancient history still left us,
there are sufficient traces that shew he did it, in the more eastern
parts of the world.
For instance, at Acon or Ptolemais as call’d afterward, a city on the
Phœnician shore: it regain’d its first name and now is call’d St. John
of Acres, from a famous church there. The first city was probably
built by our Hercules, at least he made one of these temples there,
as I gather from the name of the place, coins and reports relating
thereto. The Greeks call it Ακη, and according to their custom, give it
a Greek original, from ακεισθαι, because says the Etymologicum
magnum, Hercules was there heal’d of the bite of a serpent.
Stephanus of Byzance the same, in the word Ptolemais; in the word
Ake, he says, that Claudius Julius in his vol. I. of the Phœnician
history, writes, “that it had its name from Hercules, who was order’d
by the oracle to go eastward, ’till he came to a river, and found the
herb Colocasia, which would cure his wound. He came to the river
Belus, which here runs into the sea, and there found the herb.”
Salmasius in his Plinian exercitations, affirms, the herb is
Dracunculus; it grows in our gardens, called Dragons, from its
likeness to a snake’s head and tongue; and being spotted like a
snake.
All this I can understand no otherwise, than that Hercules made a
serpentine temple on the side of this river, where the city Acon was
afterward built, and which took its name from this temple, as our
Hakpen at Abury; for ‫ עכן‬Acan in the Chaldee, signifies a serpent, as
we observed before. Josephus informs us, by the river Belus was the
sepulchre of Memnon; which probably was made here in regard to
the temple.
When we come into Greece, we hear of Hercules overcoming the
Lernean snake, which Heraclides Ponticus writes had 50 heads. We
may very well understand this of 50 stones, which compos’d the
head, as our temple on Overton-hill of 58. Hephæstion II. recites
from Alexander the Myndian, that this Hydra was turn’d into stone.
Thus hints and reports are drop’d, which preserve the real truth
invelop’d in fable; as was the Greek method in all matters of
antiquity.
This snake was of a very unusual bulk, and lay near a great water,
call’d the Lernean-lake, by a large plane-tree, and the spring
Anymone. Further ’tis said, in overcoming this animal (by which they
mean the labour he bestow’d in accomplishing the work) he us’d the
help of Iolaus the waggoner. Such help must be highly useful to him,
to bring the stones. But I observe from the name Iolaus his
waggoner and companion, and Hylas another great friend of his, and
Iole his mistress, that the ancient druidical festival is couch’d under
that name, call’d Yule, which I shall speak largely upon in its proper
place. In the mean time (we are told) the snake was assisted against
him, by a very great crab. This will appear strange, ’till we are
directed to its meaning by this consideration. As the serpent means
the Dracontian temple, so the crab was a symbol like in figure and
meaning to the globus alatus or winged circle, which was the ancient
picture of the anima mundi, or divine spirit. Thus does mythology,
when rightly consider’d, help us in these ancient enquiries. We may
say of the work as Statius does of the temple of Hercules
Surrentinus,

——Deus obluctantia saxa

Summovit nitens, & magno pectore montem
Repulit.———

There are like vestiges of other Dracontian temples founded by

Hercules in Spain, Africa, and elsewhere.
“Hercules,” says bishop Cumberland, “was a very learned prince,
bred or conversant in the Phœnician universities, whereof Debir was
one, Josh. xv. 15. 49. call’d for its eminence, Kirjath-sepher, the city
of books; and Kirjath-sanna, the city of learning.” The bishop thinks
he retreated from Egypt about the time of Abraham’s death. But,
from what chronological evidence I gave before, it must be a good
while before it. And I do not doubt but he with pleasure renew’d his
acquaintance with his old friend Abraham, in the land of Canaan.
 There seems to be a very pregnant proof of this, in that Hercules
had a son call’d Isaac, to whom one would imagine Abraham was
sponsor at his baptism, or perhaps his son Isaac; for baptism was
one part of the patriarchal religion. And they had susceptors,
sponsors, or what we call god-fathers at the font, as we have. Of
this Isaac son of Hercules, Plutarch informs us, de Isid. & Osir.
remembred by the Phrygians, for he was planted in Phrygia by his
father Hercules. Hence it became a common name there, and
Æsacus son of king Priam is but the same name, as my learned
friend Mr. Baxter thinks, in his glossar. Antiq. Rom. If this
consideration be joined to what I wrote in Stonehenge about
Phryxus, or Apher, grandson of Abraham, having a concern in
planting, and even naming of Britain, it may afford us another hint
about our Phrygian extract, which the old Britons are so fond of. And
we can expect no other than these kind of hints, in matters of such
extreme antiquity. And further, as he was concern’d in settling
colonies in Spain, we may attribute to him the claim which the
Gallæci there had, to a Trojan descent, of which Justin informs us.
TAB. XXXIX.
P. 76.

Stukeley del.
Prospect of the British Temple at Barrow Lincolnshr July 25. 1724.
This Apher is the Africus mention’d by Mela, I. 9. He calls him an
Arabian king, who being driven out by the Assyrians, went into
Africa. ’Tis very remarkable, that his name, when interpreted,
signifies Tyn; as the great Bochart makes the name of Britain, come
from Bratanac, the land of tyn; equivalent to the greek word
κασσιτερος, whence Cassiterides in latin. This expulsion seems to be
hinted at in Gen. xiv. 6. in the days of Abraham. Now a reader not
much acquainted with these kind of inquiries, will be apt to smile at
pretending to a similitude between Apher and Britain. So in making
the Wiltshire word sarsens deriv’d from the same word as the name
of the city of Tyre; tho’ ’tis an undeniable fact, and easily perceiv’d
by the learned.
The evidences of Hercules planting Britain, are of the like nature,
which I shall very briefly recapitulate. Apollodorus in II. after the
story of Hercules, Antæus and Geryon, two kings in Afric and Spain,
mentions his conquering Alebion and Dercynus sons of Neptune, in
the same mythologic strain as the others, because they attempted to
drive away his oxen. He makes it to be in Libya, others in Ligya or
Liguria, others in Gaul. The variety of places is of no consequence in
these very old stories. I regard only the personal names of Albion
and Bergion, as more commonly call’d, sons of Neptune. If this be
really so, sons of Tarshish, son of Javan: for Tarshish was the true
Neptune of the heathen; and he was one of the sons to whom the
heathen generally attribute the plantation of islands, as well as
Moses, Gen. x. 5. But Albion and Bergion are notoriously most
ancient names of Britain and Ireland. Mela, II. 5. mentions Hercules
fighting Albion and Bergion. So Tzetzes in chiliad. and Tzetzes the
interpreter of Lycophron.
Tacitus says expressly Hercules was in Germany, in that part lying
upon the ocean especially. Ammianus Marcellinus, in his XV. 9. tells
us from Timagenes, an ancient historian, “that the Dorienses
following the more ancient Hercules, inhabited the western countries
bordering on the ocean.” By mount Carmel was a city Dora spoken of
by Josephus, and by Stephanus of Byzantium, quoting Hecatæus,
and many more old authors. See the famous fragment of Stephanus.
Claudius Julius, in his III. of the Phœnician history, writes, “next to
Cæsarea is Dora, inhabited by Phœnicians on account of the great
quantity of the purple fish there found.” Now Hercules being
confessedly the inventor of this Tyrian dye, ’tis probable the
companions of his, mention’d by Ammianus, were of this city.
If Hercules peopled the ocean, coasts of Gaul, Spain and
Germany, we may well imagine he would do the like in Britain.
Pliny’s testimony is express, that Melcarthus (corruptly Midacritus)
first brought tyn from the Cassiterid islands, which can be no other
than Britain.
The poets and mythologists, when speaking of the Titans, agree
they went all into the west, which seems to be meant of Hercules
and his people settling in Britain. Our Thule, or northern island,
seems to have been named by our Hercules, as a demonstration of
his being there, from an island of the same name in the Persian
gulph. Of which Bochart.
 The like is to be inferr’d from such stories as that related by
Parthenius Nicæus, “that Hercules travelling, after his expedition
against Geryon, pass’d thro’ the country of the Celts, and was
entertain’d by Britannus. His daughter Celtine fell in love with him,
on whom he begat a son call’d Celtus; from him afterwards the
people of the Celts received their denomination.”
We took notice before, that these shepherds who quitted Egypt
under the conduct of our Hercules, call’d themselves Hycsi, as
Manethon informs us in Josephus & Eusebius in chronol. The word
imports royal shepherds, valiant, freemen, heroes. Now we find the
remains of this very name in the south-western part of our island, in
Worcestershire, even to the Roman times, and still further, even to
the time of venerable Bede. They were called Huiccii, to which
Orduices and Vigornienses is synonymous. And all three words mean
the same thing, as the great Baxter shews in his glossary, Antiq.
Britan. voce Orduices, Iceni, Huiccii, &c. And by all accounts our old
Britons lov’d that same free, shepherd’s life, which the old
Canaanites did about Abraham’s time, as describ’d in scripture.
Bishop Cumberland is elaborate upon it.
I take the Irish, and ancient highland Scots, to be the remains of
the original Phœnician colony. My learned friend, Dr. Pocock, when
he was in Ireland, observ’d a surprizing conformity between the
present Irish and the Egyptians, and that in very many instances.
These considerations, added to what I said in Stonehenge, are
enough to persuade us, that our Hercules had a considerable hand
in peopling Britain.
TAB. XL.
P. 78.
The antient Symbols of the deity.

the deity thus exprest on the imposts at Persepolis.

thus upon Chinese gates.
thus in Egyptian monuments.
on asardonyx in Pignor. mens. Isiaca. P.20.
isiac table.
isiac table.
isiac table.
isiac table.
isiac table.
Reverendissimo Prœsuli Iohanni Archiepiscopo
Cantuarensi. humillime d.d. W. Stukeley.
 C H A P. XIV.
Part of Cadmus his history, who was a builder of serpentine
temples. He was son of Canaan called Agenor. He was a
Horite or Hivite, call’d Kadmonite in scripture. Hivite signifies a
serpent. Mount Hermon denominated from his wife, Psal.
cxxxiii. 3. “like as the dew of Hermon, which fell on the hill of
Sion.” Correct it, Sirijon. Another correction in the translation
of our bible, “Canaanite in the house of the Lord of hosts,”
read merchant. ’Tis a prophecy not attended to, Zech. xiv. 21.
The ancient greek fables of sowing serpents’ teeth; of
Cadmus and his wife being turn’d into serpents, and the like;
are form’d from their building serpentine temples. Not to be
wonder’d at so much, when our country-people have the very
same reports of Rouldrich stones; of the Weddings, another
Druid temple in Somersetshire; of Long Meg and her
daughters, another in Cumberland; and most firmly believe,
that they were men and women turn’d into stones. The
mythology of the ancients not to be despis’d, but its original
meaning sought for.
N O N E more famous in Grecian history than Cadmus, who brought
them the use of those letters that convey’d their history to us, and
preserv’d the little knowledge we can chiefly have of profane
antiquity. He was son of Agenor, by which word the Greeks chose to
pronounce the difficult one of Canaan. Alexander Polyhistor cites out
of Eupolemus; “from Saturn (who is Cham) came Belus and Canaan,
and Canaan begat the father of the Phœnicians, or Phœnix.
Eusebius, pr. ev. 9 has it too. Again, Eusebius, pr. ev. 1. quotes from
Sanchoniathon, Cna, (Canaan,) who was styled among the
Phœnicians Χ Η Ν Α.” So in Stephanas of Byzantium, Phœnicia is
called Χ Η Ν Α, and the Phœnicians Χ Η Ν Α Ι, which is Canaanites.
Χ Η Ν Α, Cna, is Agenor.
Cadmus lived in the time of, or very little after Hercules. Tho’ the
Parian marble is an invaluable monument, yet ’tis not an infallible
one. If the learned Bentley finds it erring about Stesichorus, we
must not depend on its æra of Cadmus, who lived a thousand years
before that stone was made. Nor is the authority of Eusebius’s
chronology in this particular, greater. Bochart holds him older than
the builder of Tyre; there perhaps he heightens his date a little too
much.
To have a proper notion of the history of this great man, bishop
Cumberland shews us, that the Horites or Hivites, sons of Canaan, i.
e. the colony or people of Cadmus son of Agenor, or Canaan, went
out of the land of Canaan about the same time that Misraim or
Osiris, son of Cham, went to plant Egypt. They went likewise into
Egypt. They lived quietly there for some time, but war arising
between the Misraimites and the pastors, they retir’d back again,
probably a little before the expulsion of the pastors. Some went to
the north of Canaan, about mount Hermon under Libanus; some
remain’d in the more southern parts, more particularly call’d Horites,
or Avim, or Hivites.
In Gen. xv. 18. when God made his great covenant with Abraham,
he tells him, he will give him the land of the Kenites, and Kenizzites,
and Kadmonites, and Hittites, and Perizzites, and Rephaims,
Amorites, &c. By Kadmonites he means the people of Cadmus son of
Canaan. But afterward, in all those places where these nations are
recited, they are called Hivites; Cadmus was likewise call’d Hyas,
Hivæus: Hyas or Cadmus, one or both, being honorary names, or
names of consecration, as was the mode of that time. The same is
to be said of Melchizedec, Abimelech, Pharaoh, and many more.
About this time there was likewise Hyas a son of Atlas.
The name of Hermon is probably deriv’d from his wife Hermione,
as a compliment to her. And of this mountain is that saying in Psalm
cxxxiii. 3. The psalmist draws an elegant comparison of the holy
unction of Aaron running from his head to his beard, and so down
his garments, “like as the dew of Hermon which falls on the hill of
Sion.” A difficulty that gave St. Augustin a great deal of trouble; but
must needs be an absurd reading, and ought to be corrected Sirion
for Sion. Sirion is a lower part of the high ground at the bottom of
mount Hermon, as that lies under the elated crest of Libanus. Psal.
xxix. 6. “Libanon also, and Sirion, like a young unicorn.” A mountain
not a little remarkable, since we read, Deut. iii. 9. “which Hermon
the Sidonians call Sirion, and the Amorites call it Shenir;” Hermon
and Sirion being parts of mount Libanon.
Since we are upon criticism, the reader will excuse me in
mentioning another of like nature, and not foreign to our purpose.
These Horites, Hivites, Avim or Cadmonites, as called from Cadmus,
Gen. xv. 19. or Canaanites, as called from his father Canaan,
extending themselves upon the Phœnician shore, became traders or
merchants in the most eminent degree of all ancient people in the
world, and traded as far as Britain; so that the name of Canaanite
and merchant became equivalent. Isaiah xxiii. 8. “Who hath taken
this counsel against Tyre, saith the prophet, the crowning city;
whose merchants are princes, whose traffickers are the honourable
of the earth.”
Hence we observe, 1. The prophet calls it the crowning city, for
they sent a golden crown to Alexander the great as a present.
2. The word traffickers, mercatores, is Canaanites in the original.
And the like in Jerem. x. 17. “Gather up thy wares out of the land, O
inhabiter of the fortress.” ’Tis Canahe in the original.
3. This naturally leads me to mention a noble prophecy, overlook’d
thro’ a too literal translation in our bible, Zech. xiv. 21. “Yea, every
pot in Jerusalem, and in Judah, shall be holiness unto the LORD of
hosts: and all they that sacrifice shall come and take of them, and
seethe therein. And in that day there shall be no more the Canaanite
in the house of the LORD of hosts.” It ought to be translated
merchant, as in the vulgate latin and chaldee. For ’tis a prophecy
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