(1600-1046 B. C.)
THE FOUNDING OF TYRUS—EARLY NAVIGATION OF THE TYRIANS—FOUNDING OF THE MONARCHY—THE FIRST KING OF TYRUS, &c.
The Nation of Sidon having increased in power and population, sent one of the Cadmii with a Colony to found Pæle Tyr: this was on the Continent, or main land of the Phœnician coast,—23 miles from Sidon, and 80 from ancient Jebus (i. e. Jerusalem). The Mother-land at another period sent a second Colony to aid the previous one, and from which blended circumstance, it is found in the Bible that Tyrus is called "The Daughter of Sidon." The year in which the first Colony was sent, is not defined, but it must have been many years before the Conquest of the Canaanites by Joshua;—for not only were there in existence at that time the "great Sidon,"—but, in dividing the subdued lands among the Tribes, that of Asher received certain portions on the sea-coast of Phœnicia, and it is distinctly stated that Tyrus at that period was a metropolis and fortified.
"And Hebron, and Rehob, and Hammon, and Kanah even unto great Sidon; and then the coast turneth to Ramah, and to the strong City Tyre," &c. [Joshua xix. 28-29.]
It is, therefore, evident that Tyrus was a "strong city" anterior to 1444 B. C., which was the time of Joshua, and the conquest of the "land of promise;"—we have, therefore, and in reference to an event previous to Joshua, placed the foundation of Tyrus as early as 1600 years B. C. Some authors have remarked that Homer has not mentioned Tyrus, and as a consequence, that that City was not in existence at the period of the Siege of Troy. Homer mentions both Mother and "Daughter" under one name; viz., Sidonians: it was a term applied by the ancients to both Nations, and to every thing elegant in Art,—until the Tyrians by their superior skill won their own, and a distinctive appellation. Nor can Homer be charged with ignorance in joining the two names;—he followed what appears from his own language to have been a received custom. This is also proved by Solomon's message to a subsequent King of Tyrus,—and the Tyrians in their early days were flattered by being called Sidonians.
"For thou knowest that there is not among us [i. e. Israel] any that can skill to hew timber like unto the Sidonians." [1 Kings v. 6.]
Then to assert that Tyrus did not exist at, or before the Fall of Troy, because the Epic Poet does not mention it,—or that it is not to be found recorded as a city, is to proclaim that which is not sanctioned by the consentient voice of acknowledged history. We will briefly review this point.
The Trojan war, consequent upon the rape of the Spartan Queen, commenced in the year 1194 B. C. Now in the previous page it is proved, that Tyrus was a "strong City" 250 years before the Siege of Troy, for Joshua speaks of it as one of the boundaries for the Tribe of Asher, and this event was 1444 B. C., and that upon the authority of Holy-Writ.
Again.—Had such sceptics in the antiquity of Tyrus, given a moment's consideration to the Grecian Fleet, employed to convey Agamemnon and his troops to Troy, they would have found that the Knowledge of Navigation was first introduced at Sidon, and was, as a practical science,—established by the Tyrians,—and from them the Greeks derived their nautical skill and knowledge.
Homer intended both Nations in the one term,—Sidonians:—but, Euripides is more defined, for his subject demanded it;—and as it has reference to this History, as being the first recorded event after the founding of Tyrus, it will be mentioned more in detail.
1493 B. C.] Forty-nine years before the period in which Joshua divided the lands of Canaan, a Tyrian Chief (i. e. a Cadmus) left Tyrus and Sidon (apparently with a colony) and founded Thebes in Greece. He is known in classic history as Cadmus, and has the reputation of introducing into his new territory of Thebes, the ciphers of his country, and from which were formed the letters of the ancient Grecian alphabet,—the language in which Homer subsequently depicted the deeds of Greeks and Trojans.
That the Theban Cadmus was a Tyrian, and not a Sidonian, is established by Euripides;—as, also, the worship of Apollo, and the Sacred Virgins. The Poet has made a singular local error, as will be seen in the second line about to be quoted,—for though the Isle of Tyrus was inhabited in the time of Euripides, it was not at the period contemplated by his Tragedy. It is true that the Isle (previous to Alexander) was "sea-girt," but it is evidently intended by the Poet to have reference to the Island-Capital, and therefore an anachronism. The following translation from the original Greek, will prove Cadmus to have been a Tyrian.
VIRGIN CHORUS.
Bounding o'er the Tyrian flood
From Phœnicia's sea-girt Isle,—
* * * * * * * * * *
Cull'd from Tyre, its brightest grace,
Worthy of the god, I came
To Agenor's high-born race,
Glorying, Cadmus, in thy name."
* * * * * * * * * *
Phœnicia is my country, gave me birth,
And nurtured me, till, captive by the spear.
Selected from the virgin train, the sons
Of Cadmus led me hither, to Apollo
A hallowed offering.
* * * * * * * * * *
As yet Castalia's silver wave
These flowing tresses waits to lave,
Delicious stream, where bathes the virgin train,
Serving at Apollo's fane."
* * * * * * * * * *
When Cadmus from the Tyrian strand
Arriving, trod this destined land."—[i. e. Thebes.]
* * * * * * * * * *
A dragon there in scales of gold
Around his fiery eyeballs roll'd,
By Mars assigned that humid shade,
To guard the green extended glade,
And silver-streaming tide:
Him, as with pious haste he came
To draw the purifying stream,
Dauntless the Tyrian Chief repress'd,
Dashed with a rock his sanguine crest
And crush'd his scaly pride.
* * * * * * * * * *
Virgin queen, at whose command
Cadmus crush'd the dragon's crest."
The Phœnician Virgins.
There can remain upon the mind of the reader, (from the previous quotation) not a doubt, that the celebrated Cadmus of Classic history was of Tyrus,—and consequently it is the first name to be found having reference to Tyrian history. The chief events only of that history will be enlarged upon in these pages;—for our aim will be to obtain, and delineate the vital spirit of the Nation, and its principle of action,—that Instruction may not be forgotten, in the contemplation of History's wild romance,—for her prerogative has ever been, to prove that truth is more strange than fiction!
1444 B. C.] This date has peculiar importance from the fact, that from the words of Joshua, Tyrus was then "the strong City!" consequently having its walls and means of defence; and by Joshua's not attacking either Sidon or Tyrus, it is evident that they were not regarded as Nations of Canaan,—but as a separate and independent people. It is, also, an important æra from the fact, that one of the Tribes of Israel (Asher) was portioned to possess the land of Canaan that approached "to the strong City Tyre,"—thus were the Israelites in juxtaposition with the Tyrians,—and consequently it is apparent that the custom of Circumcision (optionally) must have been introduced into the Phœnician family at this time; for it is recorded in the Bible, that the great Covenant with Abraham was discontinued by Moses, during the period of forty years, while journeying through the Wilderness, and that every warrior of Israel, who had left Egypt with the Lawgiver, had ceased to exist: and thereupon, Joshua, as the successor of Moses, was commanded to renew the Covenant with the new race of Israel born in the Wilderness. This was accomplished in the year 1451 B. C.—Now this was only seven years before the Tribe of Asher were located in the immediate vicinity of the Tyrians,—viz., 1444 B. C. The Egyptians received the above custom of the Israelites, while the latter people sojourned with the former, and consequently previous to their Exodus from the Nation of the Nile. By the Egyptians it was practised in the same manner (excepting their Priests) as by the Tyrians,—viz., optionally. The Mummies establish this fact.
The facility of the Tyrians to receive this custom was not only given by their vicinity to a Tribe of Israel, but from the apparent fact, that they both spoke the same language;—the original language of the descendants of Abraham was not lost while they were in bondage in Egypt,—because the Egyptians spoke the same language as the Israelites!—These novel and important points we shall endeavour to establish, when reviewing the original languages of Phœnicia, Egypt, Israel, and the two Aboriginal races in the Western Hemisphere, all of which languages will be found to be the same!—and if this present History is correct, those languages must be radically identical. Startling as the above may appear to the classic or general reader, we trust that his opinion will not be formed, until he has investigated the argument of the present writer upon the subject, and which will be found in the Second Volume.
From the facility then afforded by neighbourhood, and the means of communication by speaking the same language,—not only was the custom of Circumcision introduced, but probably many others of a minor character. [1434 B. C.] The first war in which the Tyrians were engaged was with this very Tribe of Asher, who by their juxtaposition began to encroach upon the Tyrians, and probably upon their Religious and National Customs. In this first conflict by the Tyrians, they were completely victorious, and drove the Israelites (represented by the Tribe of Asher) from all the sea-coast of Phœnicia. This event probably occurred about ten years after the Tribe of Asher became located upon the Tyrian borders,—we have, therefore, placed the date at 1434 B. C. Malte-Brun states the fact, but gives no date, or the causes that led to it. We have endeavoured to look beyond the effect, and reach the cause; for it will be remembered that the Tyrians had their "strong city" on the mainland,—the celebrated Island was not yet occupied:—encroachment was therefore easily felt, and as quickly resented;—and like their ancestors, the Sidonians, they were resolved to live "quiet and secure."
There is an importance attached to this event, as regards the History of Israel,—and to it may be traced the cause why the great Hebrew family did not become Navigators; for, being driven from the sea-coast by the jealous Tyrians, all means of practising the art were at once bereft them, and it was a position they never recovered.
All historians agree in according to the Phœnicians the honour of being the first Navigators. Their locality being on the sea-coast would naturally suggest to them the means of carrying on commercial intercourse with their colonies or neighbours,—and they were the first of the human family so located after the Deluge;—this is proved by the third descendant from Noah,—viz., Sidon,—founding the first sea-coast capital. The Tyrians, as the immediate branch of the House of Sidon, may be believed to have practised the Science, in its simple and elementary forms, many years before Joshua's record, that Tyrus was a "strong city;" or the founding of Grecian Thebes by the Tyrian Cadmus,—for that Chief must have reached the Dragon-guarded shore by means of a Galley. Euripides supports this position.—
"Bounding o'er the Tyrian flood
From Phœnicia's Sea-girt Isle,—
* * * * * * * * * *
Our oars brush'd lightly o'er the Ionian brine
Along Cilicia's wave-wash'd strand."
The Tyrians were early renowned for their fisheries,—and the produce from that toil became their chief object of export. This, and all discoveries by voyages, they guarded with a monopolizing and constant vigilance;—and their peculiar characteristics may be traced to the coastwise and early maritime expeditions,—for they were acknowledged by all nations to be the pilots and mariners of the ancient world. They had for many ages no rivals upon the waters of the Mediterranean;—but when by degrees other Nations were established upon the opposite shores, or Islands of the great Inland Sea, and availing themselves of the same means as the Tyrians to increase their power or wealth,—then Tyrus, ever jealous of her original strength,—instantly made war, or piratical crusades, against those infant navies, and crushed them even in their cradled security. Thus early in her history did the "Daughter of Sidon" put forth her hand and power, against every encroachment upon her supposed prerogative, until she was acknowledged as "Queen of the Sea;" and when Neptune had placed the naval crown upon her brow, still so jealous was this Ocean-Juno of her high station, that she would allow of no courtiers or flatterers upon that element where she had resolved to reign supreme:—nor could she fear any decision against her, for no Shepherd of Ida existed to give, at that time, a marine preference to Athens or Cyprus;—the Tyrian-Juno admitted of no argument, or comparison with her beauty, intellect, or authority: she, therefore, cast the golden apple beneath her imperious foot,—it withered upon her shores;—but the seeds of discord were scattered by envious winds to distant lands, and, in after ages, she found that her rivals in fame were firmly planted, and thence enthroned at Carthage and Alexandria.
The only city permitted by the Tyrians to practise Navigation was Sidon,—and that permission was founded upon the remembrance of their Mother-land, and not for the purpose of promoting or encouraging the Science. The same courtesy, founded upon blood-relationship, was extended at a later period to Carthage,—(a colony from Tyrus). From these family considerations were created the ever-existing friendship between the Sidonians, Tyrians, and Carthaginians.
For about five centuries and a half, Tyrus was governed by Chiefs of the People,—each succeeding Cadmus having the civil, military, and naval power,—not granted to him as to a Dictator, but aided by a Council, somewhat similar to the Judge and Sanhedrim of Israel. The same causes may have led the People of Tyrus to demand a King as the Israelites, and they may have used the same argument. Not only that, but the Tyrians may have received the idea itself of a Monarchy from their neighbours of Israel, who obtained it only thirty-nine years before the Tyrians. There seems to be such a singular connexion in regard to the periods of the commencement of the first Monarchies of Israel and Tyrus; for, by tracing the causes of the former, a conclusion may be arrived at for the latter. The following quotations will be found in the first Book of Samuel [ch. viii.]:
"And it came to pass that when Samuel was old, that he made his Sons Judges over Israel." * * * "And his Sons [Joel and Abiah] walked not in his ways, but turned aside after lucre, and took bribes and perverted judgment. Then all the elders of Israel gathered themselves together and came to Samuel unto Ramah; and said unto him, Behold thou art old, and thy sons walk not in thy ways:—now make us a King to judge us like all the nations."
Samuel's celebrated remonstrance against the institution of an unlimited Monarchy was useless.
"Nevertheless the people refused to obey the voice of Samuel; and they said, Nay!—but we will have a King over us:—that we also may be like all the Nations; and that our King may judge us, and go out before us, and fight our battles." Saul was consequently anointed the first King of Israel,—this was in 1095 B. C. Such an event could not pass unnoticed by the Tyrians. Israel had passed from the flowing robes of a chief Judge, to the gorgeous Mantle and Crown of Sovereignty. The Tyrians had already received some of the customs of the Hebrews,—that especially of Circumcision,—and they may have felt that Monarchy was becoming, in the scale of Nations, as a test of a People's power,—and it would naturally lead them to exclaim, "Let us be governed like all the nations." Whatever the arguments of the Tyrians for a King, certain it is, that in a few years (39) after the election of the first Monarch in Israel, the Tyrians threw off the Cadmean Government, and elected their first King in the person [1056 B. C.] of Abibal,—who, according to Menander of Ephesus, and Dius of Phœnicia, commenced his reign in the year 1056 B. C. This record is sanctioned by the Jewish historian Josephus, who is supported by Theophilus Antiochenus.
An additional impulse would naturally be given to the Tyrians in regard to a Monarchy, from the fact, that in this very year the first King of Israel (being defeated in the battle of Gilboa) committed suicide, and David (who was already in renown) was chosen to the Sovereignty of the house of Judah: not over all Israel,—that followed eight years after. Therefore the second Hebrew King, and the first Tyrian Monarch, ascended their respective thrones in the same year—(1056 B. C.)—and between whom there commenced, and continued, a lasting friendship. It would therefore seem that the ancient victory obtained by the Tyrians, in driving from the sea-coast the Tribe of Asher, had been acknowledged to the victors, without any resentment from the united Tribes of Israel. As the conflict on the part of the Tyrians was founded in justice against encroachment, the descendants of Abraham, feeling keenly the bondage they experienced in Egypt, could estimate and appreciate a victory, gained upon the very ground of argument which they themselves had resolved to resent,—conquer or die!
Abibal reigned apparently with satisfaction to his subjects, as he did not die a violent death:—and the hereditary succession to the throne was established by the People in the reception of his Son,—Hiram,—who became the most celebrated of the Tyrian Monarchs.
Abibal reigned ten years and died in the year 1046 B. C.,—and from Scripture seems to have borne the surname of Huram (i. e. Hiram), which has led some authors to style his son and successor, Hiram the Second. The following, however, is an extract from the letter written by the Son of Abibal to Solomon, after the death of the first King of Tyrus, wherein the father's name is distinctly stated to be Huram. The letter has reference to the Temple.
"And now I have sent a cunning man, endued with understanding, of Huram my father's."
The Phœnician writer, Dius, and others, style the first King, Abibal, without any surname:—if it had been borne, it is likely that it would have been mentioned. It appears, therefore, evident that the National name of the first King was Abibal only,—Huram (i. e. Hiram) was perhaps the family name, and assumed by the Second Monarch in remembrance of that fact, and in affection to his Parent.