ANTIENT HEROES.
Καθολου δε φασιν (ὁι Αιγυπτιοι) τους Ἑλληνας εξιδιαζεσθαι τους επιφανεστατους Ἡρωας τε, και Θεους, ετι δε και αποικιας τας παρ' ἑαυτων. Diodorus Sicul. l. 1. p. 21.
It has been my uniform purpose, during the whole process, which I have made in my system, to shew, that the Grecians formed Deities out of titles; and that they often attributed to one person, what belonged to a people. And when they had completed the history, they generally took the merit of it to themselves. By means of this clue we may obtain an insight into some of the most remote, and the most obscure parts of antiquity. For many and great achievements have been attributed to heroes of the first ages, which it was not possible for them singly to have performed. And these actions, though in some degree diversified, and given to different personages, yet upon examination will be found to relate to one people or family; and to be at bottom one and the same history.
OSIRIS.
If we consider the history of Osiris, he will appear a wonderful conqueror, who travelled over the face of the whole [[776]]earth, winning new territories, wherever he came; yet always to the advantage of those whom he subdued. He is said to have been the son of Rhea: and his chief attendants in his peregrinations were Pan, Anubis, Macedo, with Maro, a great planter of vines; also Triptolemus much skilled in husbandry. The people of India claimed Osiris, as their own; and maintained, that he was born at Nusa in their [[777]]country. Others supposed his birth-place to have been at Nusa in [[778]]Arabia, where he first planted the vine. Many make him a native of Egypt: and mention the rout of his travels as commencing from that country through Arabia, and Ethiopia; and then to India, and the regions of the east. When he was arrived at the extremities of the ocean, he turned back, and passed through the upper provinces of Asia, till he came to the Hellespont, which he crossed. He then entered [[779]]Thrace, with the King of which he had a severe encounter: yet he is said to have persevered in his rout westward, till he arrived at the fountains of the Ister. He was also in Italy, and Greece: from the former of which he expelled the giants near Phlegra in Campania. He visited many places upon the ocean: and though he is represented as at the head of an army; and his travels were attended with military operations; yet he is at the same time described with the Muses, and Sciences in his retinue. His march likewise was conducted with songs, and dances, and the sound of every instrument of music. He built cities in various parts; particularly [[780]]Hecatompulos, which he denominated Theba, after the name of his mother. In every region, whither he came, he is said to have instructed the people in [[781]]planting, and sowing, and other useful arts. He particularly introduced the vine: and where that was not adapted to the soil, he taught the natives the use of ferment, and shewed them the way to make [[782]]wine of barley, little inferior to the juice of the grape. He was esteemed a great blessing to the Egyptians both as a [[783]]Lawgiver, and a King. He first built temples to the Gods: and was reputed a general benefactor of [[784]]mankind. After many years travel they represent him as returning to Egypt in great triumph, where after his death he was enshrined as a Deity. His Taphos, or high altar, was shewn in many places: in all which he in aftertimes was supposed to have been buried. The people of Memphis shewed one of them; whereon was a sacred pillar, containing a detail of his life, and great actions, to the following purport. [[785]]My father was Cronus, the youngest of all the Gods. I am the king Osiris, who carried my arms over the face of the whole earth, till I arrived at the uninhabited parts of India. From thence I passed through the regions of the north to the fountain-head of the Ister. I visited also other remote countries; nor stopped till I came to the western ocean. I am the eldest son of Cronus; sprung from the genuine and respectable race of (Σωος) Sous, and am related to the fountain of day. There is not a nation upon earth, where I have not been; and to whose good I have not contributed.
This is a very curious piece of antient history: and it will be found to be in great measure true, if taken with this allowance, that what is here said to have been achieved by one person, was the work of many. Osiris was a title conferred upon more persons than one; by which means the history of the first ages has been in some degree confounded. In this description the Cuthites are alluded to, who carried on the expeditions here mentioned. They were one branch of the posterity of Ham; who is here spoken of as the eldest son of Cronus. How justly they conferred upon him this rank of primogeniture, I will not determine. By [[786]]Cronus we are here to understand the same person, as is also represented under the name of Soüs. This would be more truly expressed Σωον, Soön; by which is meant the Sun: All the Amonian families affected to be styled Heliadæ, or the offspring of the Sun: and under this title they alluded to their great ancestor the father of all: as by Osiris they generally meant Ham. Σωον, Soön, is the same as [[787]]Zoon, and Zoan, the fountain of day. The land of Zoan in Egypt was the nome of Heliopolis: and the city Zoan the place of the Sun. The person then styled here Soüs can be no other than the great Patriarch under a title of the Sun. He is accordingly by Philo Biblius called Ousoüs in an extract from Sanchoniathon. He makes him indeed reside, where Tyre was afterwards built; but supposes him to have lived at a time, when there were great rains and storms; and to have been the first constructor of a ship, and the first who ventured upon the [[788]]seas. In respect to the travels of Osiris we shall find that the posterity of Ham did traverse at different times the regions above-mentioned: and in many of them took up their abode. They built the city Memphis in Egypt; also Hecatompulos, which they denominated Theba, after the name of their reputed mother. They also built Zoan, the city of the Sun.
Osiris is a title often conferred upon the great patriarch himself: and there is no way to find out the person meant but by observing the history, which is subjoined. When we read of Osiris being exposed in an ark, and being afterward restored to day; of his planting the vine, and teaching mankind agriculture; and inculcating religion, and justice; the person alluded to stands too manifest to need any farther elucidation. And when it is said of Osiris, that he went over most parts of the habitable globe, and built cities in various regions; this too may be easily understood. It can allude to nothing else, but a people called Osirians, who traversed the regions mentioned. They were principally the Cuthites, who went abroad under various denominations: and the histories of all the great heroes, and heroïnes of the first ages will be found of the same purport, as the foregoing. Osiris is supposed to have been succeeded in Egypt by Orus. After Orus came Thoules; who was succeeded by [[789]]Sesostris.
PERSEUS.
Perseus was one of the most antient heroes in the mythology of Greece: the merit of whose supposed achievements the Helladians took to themselves; and gave out that he was a native of Argos. He travelled to the temple of [[790]]Ammon; and from thence traversed the whole extent of Africa. He subdued the [[791]]Gorgons, who lived in Mauritania, and at Tartessus in Bœtica; and defeated the Ethiopians upon the western ocean, and the nations about mount Atlas: which [[792]]mountain he only and Hercules are said to have passed. Being arrived at the extremity of the continent, he found means to pass over, and to get possession of all the western islands. He warred in the East; where he freed [[793]]Andromeda, the daughter of Cepheus king of the eastern Ethiopia, who was exposed to a sea-monster. Some imagine this to have happened at [[794]]Joppa in Palestine, where the [[795]]bones of this monster of an extraordinary size are supposed to have been for a long time preserved. He is said to have built [[796]]Tarsus in Cilicia, reputed the most antient city in the world; and to have planted the peach tree at [[797]]Memphis. The Persians were supposed to have been his descendants. He travelled through Asia Minor, to the country of the [[798]]Hyperboreans upon the Ister, and the lake Mæotis; and from thence descended to Greece. Here he built Mycene, and Tiryns, said by many to have been the work of the Cyclopians. He established a seminary at Helicon: and was the founder of those families, which were styled Dorian, and Herculean. It is a doubt among writers, whether he came into Italy. Some of his family were there; who defeated the giant race in Campania, and who afterwards built Argiletum, and Ardea in Latium. Virgil supposes it to have been effected by Danae, the mother of this Hero:
[[799]]Ardea —— quam dicitur olim
Acrisioneïs Danäe fundâsse colonis.
But [[800]]Servius says, that Perseus himself in his childhood was driven to the coast of Daunia. He is represented as the ancestor of the Grecian Hercules, supposed to have been born at Thebes in Bœotia. In reality neither [[801]]Hercules, nor Perseus, was of Grecian original; notwithstanding the genealogies framed in that country. The history of the latter came apparently from Egypt, as we may learn from Diodorus[[802]]: Φασι δε και τον Περσεα γεγονεναι κατ' Αιγυπτον. Herodotus more truly represents him as an [[803]]Assyrian; by which is meant a Babylonian: and agreeably to this he is said to have married [[804]]Asterie, the daughter of Belus, the same as Astaroth and Astarte of Canaan; by whom he had a daughter Hecate. This, though taken from an idle system of theology, yet plainly shews, that the history of Perseus had been greatly misapplied and lowered, by being inserted among the fables of Greece. Writers speak of him as a great [[805]]Astronomer, and a person of uncommon knowledge. He instructed mariners to direct their way in the sea by the lights of heaven; and particularly by the polar constellation. This he first observed, and gave it the name of Helice. Though he was represented as a Babylonian; yet he resided in Egypt, and is said to have reigned at Memphis. To say the truth, he was worshipped at that place: for Perseus was a title of the Deity; [[806]]Περσευς, ὁ Ἡλιος; Perseus was no other than the Sun, the chief God of the Gentile world. On this account he had a temple of great repute at [[807]]Chemmis, as well as at Memphis, and in other parts of Egypt. Upon the Heracleotic branch of the Nile, near the sea, was a celebrated watch-tower, denominated from him. His true name was Perez, or Parez, rendered Peresis, Perses, and Perseus: and in the account given of this personage we have the history of the Peresians, Parrhasians, and Perezites, in their several peregrinations; who were no other than the Heliadæ, and Osirians abovementioned. It is a mixed history, in which their forefathers are alluded to; particularly their great progenitor, the father of mankind. He was supposed to have had a renewal of life: they therefore described Perseus as inclosed in an [[808]]ark, and exposed in a state of childhood upon the waters, after having been conceived in a shower of gold.
Bochart thinks that the name both of Persis and Perseus was from
פרס
, Paras, an Horse: because the Persians were celebrated horsemen, and took great delight in that animal. But it must be considered that the name is very antient, and prior to this use of horses. P'aras, P'arez, and P'erez, however diversified, signify the Sun; and are of the same analogy as P'ur, P'urrhos, P'oros, which betoken fire. Every animal, which was in any degree appropriated to a Deity, was called by some sacred [[809]]title. Hence an horse was called P'arez: and the same name, but without the prefix, was given to a lion by many nations in the east. It was at first only a mark of reference, and betokened a solar animal, specifying the particular Deity to whom it was sacred. There were many nations, which were distinguished in the same manner; some of whom the Greeks styled Parrhasians. Hence the antient Arcadians, those Selenitæ, who were undoubtedly an Amonian colony, had this appellation. A people in Elis had the same. The Poets described the constellation of Helice, or the Bear, by the title of Parrhasis, Arctos, and Parrhasis Ursa. This asterism was confessedly first taken notice of by Perez or Perseus, by which is meant the Persians.
[[810]] Versaque ab axe suo Parrhasis Arctos erat.
In the east, where the worship of Arez greatly prevailed, there were to be found many nations called after this manner. Part of Media, according to [[811]]Polybius, had the name of Parrhasia. There were also Parrhasii and Parrhasini in [[812]]Sogdiana; and [[813]]the like near Caucasus: also a town named [[814]]Parasinum in the Tauric Chersonesus. The people styled [[815]]Parrhasians in Greece were the same as the Dorians and Heraclidæ; all alike Cuthites, as were the antient Persians. Hence it is truly said by Plato, that the Heraclidæ in Greece, and the Achæmenidæ among the Persians were of the same stock: [[816]]Το δε Ἡρακλεους τε γενος και το Αχαιμενεους εις Περσεα τον Διος αναφερεται. On this account [[817]]Herodotus makes Xerxes claim kindred with the Argives of Greece, as being equally of the posterity of Perses, the same as Perseus, the Sun: under which character the Persians described the patriarch, from whom they were descended. Perseus was the same as Mithras, whose sacred cavern was styled Perseüm.
[[818]]Phœbe parens—seu te roseum Titana vocari
Gentis Achæmeniæ ritu; seu præstat Osirin
Frugiferum; seu Persëi sub rupibus antri
Indignata sequi torquentem cornua Mithram.
OF MYRINA,
AND THE
AMAZONIANS OF LIBYA.
From a notion that the Amazons were a community of women, historians have represented the chief personage of their nation as a [[819]]female. She is mentioned by some as having flourished long before the æra of [[820]]Troy: and it is by others said more precisely, that she lived in the time of Orus, the son of Isis and Osiris. This removes her history far back; so as to make it coeval with the first annals of time. Her dominions lay in the most western parts of [[821]]Africa, at the extremity of Atlas; where the mountain terminated in the ocean, to which it gave name. This country was called Mauritania; and was supposed to have been possessed by the Atlantes and Gorgons. The Grecian writers, who did not know that the same family went under different titles, have often made the same nation at variance with itself. And as they imagined every migration to have been a warlike expedition, they have represented Myrina as making great conquests; and what is extraordinary, going over the same ground, only in a retrograde direction, which Osiris had just passed before. Her first engagement was with the Atlantes of Cercene: against whom she marched with an army of 30,000 foot, and 2,000 horse; whom she completely armed with the skins of serpents. Having defeated the Atlantes, she marched against the Gorgons, whom she likewise [[822]]conquered; and proceeding forward, subdued the greater part of Africa, till she arrived at the borders of Egypt. Having entered into an alliance with Orus, she passed the Nile, and invaded the Arabians, whom she defeated. She then conquered the Syrians, and Cilicians, and all the nations about Mount Taurus; till she arrived at Phrygia, and the regions about the river Caïcus. Here she built many cities, particularly Cuma, Pitane, and Priene. She also got possession of several islands; and among others, of Lesbos and Samothracia, in which last she founded an asylum. After these transactions, Myrina, accompanied with Mopsus the diviner, made an expedition into Thrace, which was the ultimate of her progress; for she was supposed to have been here slain. According to Homer she died in Phrygia: for he takes notice of her tomb in the plains of Troas; and represents it as a notable performance.
[[823]]Εστι δε τις προπαροιθε πολεως αιπεια κολωνη,
Εν πεδιῳ απανευθε, περιδρομος ενθα και ενθα·
Την ητοι ανδρες Βατιειαν κικλησκουσιν,
Αθανατοι δε τε σημα πολυσκαρθμοιο Μυρινης.
The tomb of this heroïne was in reality a sacred mound, or high altar; and Myrina a Gentile divinity. In her supposed conquests we may in great measure see the history of Osiris, and Perseus, reversed, and in some degree abridged; yet not so far varied, but that the purport may be plainly discerned. Indeed there is no other way to obtain the hidden meaning, but by collating the different histories, and bringing them in one view under the eye of the reader.
HERCULES.
Similar to the foregoing are the expeditions of Hercules, and the conquests which he is supposed to have performed. After many exploits in Greece, the reputed place of his nativity, he travelled as far as mount Caucasus near Colchis, to free Prometheus, who was there exposed to an eagle or vulture. Upon the Thermodon he engaged with the Amazons, whom he utterly defeated; and then passed over into Thrace. Upon his return into Greece he was ordered to make an expedition into Iberia, a region in the farthest part of Spain; where Chrusaor, a prince of great wealth, resided. Hercules accepts of the commission; but, I know not for what reason, goes first to Crete, and from thence to [[824]]Libya; and what is extraordinary, proceeds to Egypt. This makes the plan of his supposed rout somewhat irregular and unaccountable. After some time spent in these parts, he builds the city Hecatompulos, said before to have been built by Osiris: and then traverses the whole of Africa westward, till he arrives at the Fretum Gaditanum. Here he erects two pillars; which being finished, he at last enters Iberia. He defeats the sons of Chrusaor, who were in arms to oppose him; and bestows their kingdom upon others. He likewise seizes upon the oxen of Geryon. He then marches into the country of the Celtæ, and [[825]]founds the city Corunna, and likewise [[826]]Alesia in Gaul. He afterwards fights with the giants Albion and Bergion near Arelate, in the plain styled Campus Lapideus; where are the salt waters of Salona. He then passes the [[827]]Alpes; and upon the banks of the Eridanus encounters a person of shepherd race; whom he kills, and seizes his [[828]]golden flocks. In his way homeward he visits Hetruria, and arrives at the mountain Palatinus upon the Tiber. From thence he goes to the maritime part of Campania, about Cuma, Heraclea, and the lake Aornon. Not far from hence was an adust and fiery region; supposed to have been the celebrated Phlegra, where the giants warred against heaven: in which war Hercules is said to have [[829]]assisted. Here was an antient oracular temple; and hard by the mountain Vesuvius, which in those days flamed violently, though it did not for many ages afterwards. During his residence here he visited the hot fountains near Misenus and Dicæarchea; and made a large causeway, called in aftertimes Via Herculanea, and Agger Puteolanus. After having visited the Locrians, and the people of Rhegium, he crossed the sea to Sicily; which sea he swam over, holding by the horn of an ox. At his arrival some warm springs burst forth miraculously, to give him an opportunity of bathing. Here he boxed with Eryx; defeated the Sicani; and performed many other exploits. What is remarkable, having in Spain seized upon the cattle of Geryon, he is said to have made them travel over the Pyrenean mountains, and afterwards over the Alpes, into Italy; and from thence cross the sea into Sicily; and being now about to leave that island, he swims with them again to Rhegium: and ranging up the coast of the Adriatic, passes round to Illyria, from thence to Epirus; and so descends to Greece. The whole of these travels is said to have been completed in ten years.
He was also reported, according to [[830]]Megasthenes and others, to have made an expedition into [[831]]India, and to have left many memorials of his transactions in those parts. He travelled likewise into the region called afterwards Scythia; the natives of which country were his [[832]]descendants. He also visited the Hyperboreans. In all these peregrinations he is generally described as proceeding alone: at least we have no intimation of any army to assist in the performance of these great enterprises. He is indeed supposed to have sailed with six ships to [[833]]Phrygia: but how he came by them is not said; nor whence he raised the men, who went with him. At other times he is represented with a club in his hand, and the skin of an animal upon his shoulders. When he passed over the ocean, he is said to have been wafted in a golden [[834]]bowl. In Phrygia he freed Hesione from a Cetus, or sea monster, just as Perseus delivered Andromeda. He is mentioned as founding many cities in parts very remote: the sea-coast of Bœtica, and Cantabria, was, according to some writers, peopled by [[835]]him. By Syncellus he is said to have resided in Italy, and to have reigned in [[836]]Latium. The Grecians supposed that he was burnt upon Mount Œta: but the people of Gades shewed his Taphos in their [[837]]city, just as the Egyptians shewed the Taphos of Osiris at Memphis, and elsewhere. Hence it was imagined by many, that Hercules was buried at Gades. The philosopher Megaclides could not be brought to give the least assent to the histories of this [[838]]hero: and Strabo seems to have thought a great part of them to have been a [[839]]fable. In short, the whole account of this personage is very inconsistent: and though writers have tried to compromise matters by supposing more persons than one of this name, yet the whole is still incredible, and can never be so adjusted as to merit the least belief. How they multiplied the same Deity, in order to remedy their faulty mythology, may be seen in the following extract from Cicero. [[840]]Quanquam, quem potissimum Herculem colamus, scire velim: plures enim nobis tradunt ii, qui interiores scrutantur et reconditas literas. Antiquissimum Jove natum, sed item Jove antiquissimo: nam Joves quoque plures in priscis Græcorum literis invenimus. Ex eo igitur et Lysito est is Hercules, quem concertâsse cum Apolline de tripode accepimus. Alter traditur Nilo natus, Ægyptius; quem aiunt Phrygias literas conscripsisse. Tertius est ex Idæis Dactylis, cui inferias afferunt. Quartus Jovis est, et Asteriæ, Latonæ sororis, quem Tyrii maxime colunt; cujus Carthaginem filium ferunt. Quintus in [[841]]Indiâ, qui Belus dicitur. Sextus hic, ex Alcumenâ quem Jupiter genuit; sed tertius Jupiter: quoniam, ut docebo, plures Joves accepimus.
Hercules was a title given to the chief deity of the Gentiles, who have been multiplied into almost as many personages, as there were countries, where he was worshipped. What has been attributed to this god singly, was the work of Herculeans; a people who went under this title among the many which they assumed; and who were the same as the Osirians, Peresians, and Cuthites. They built Tartessus in Bœtica, and occupied great part of Iberia. They likewise founded [[842]]Corunna in Cantabria, and [[843]]Alesia in Gaul: of which there are traditions to this day. Some of them settled near [[844]]Arelate; others among the [[845]]Alpes: also at Cuma, and Heraclea in Campania. They were also to be found at Tyre, and in Egypt; and even in the remotest parts of [[846]]India. In short, wherever there were Heraclidæ, or Herculeans, an Hercules has been supposed. Hence his character has been variously represented. One, while he appears little better than a sturdy vagrant; at other times he is mentioned as a great benefactor; also as the patron of science, the [[847]]God of eloquence, with the Muses in his train. On this account he had the title of [[848]]Musagetes; and the Roman general Fulvius dedicated a temple which he had erected to his honour, and inscribed it [[849]]Herculi Musarum. There are gems, upon which he is represented as presiding among the Deities of [[850]]Science. He is said to have been swallowed by a Cetus, or large fish, from which he was after some time delivered. This history will hereafter be easily decyphered. He was the chief deity of the [[851]]Gentile world; the same as Hermes, Osiris, and Dionusus; and his rites were introduced into various parts by the Cuthites. In the detail of his peregrinations is contained, in great measure, an history of that people, and of their settlements. Each of these the Greeks have described as a warlike expedition; and have taken the glory of it to themselves. He is said to have had many sons. One of these was [[852]]Archemagoras; by which is meant the father or chief of the Magi. There are many others enumerated: the principal of whom are said to have been; [[853]]Sardus, or Sardon; Cyrnus, Gelonus, Olynthus, Scythus, Galathus, Lydus, Iberus, Celtus, Poimen. As these are all manifestly the names of nations, we may perceive by the purport of this history, that the Sardinians, Corsicans, Iberians, Celtæ, Galatæ, Scythæ, &c. &c. together with those styled Shepherds, were Herculeans; all descended from that [[854]]Hercules, who was the father of Archemagoras the chief of the Magi.
DIONUSUS.
The history of Dionusus is closely connected with that of Bacchus, though they were two distinct persons. It is said of the former, that he was born at [[855]]Nusa in Arabia: but the people upon the Indus insisted, that he was a native of their [[856]]country; and that the city Nusa, near mount Meru, was the true place of his birth. There were, however, some among them, who allowed, that he came into their parts from the west; and that his arrival was in the most antient times. He taught the nations, whither he came, to build and to plant, and to enter into societies. To effect this, he collected the various families out of the villages in which they dwelt, and made them incorporate in towns and cities, which he built in the most commodious situations. After they were thus established, he gave them laws, and instructed them in the worship of the Gods. He also taught them to plant the Vine, and to extract the juice of the grape; together with much other salutary knowledge. This he did throughout all his [[857]]travels, till he had conquered every region in the East. Nor was it in these parts only, that he shewed himself so beneficent a conqueror; but over all the habitable [[858]]world. The account given by the Egyptians is consonant to that of the Indians: only they suppose him to have been of their own country; and to have set out by the way of Arabia and the Red Sea, till he arrived at the extremities of the East. He travelled also into [[859]]Lybia, quite to the Atlantic; of which performance Thymætes is said to have given an account in an antient Phrygian poem. After his Indian expedition, which took him up three years, he passed from Asia by the Hellespont into Thrace, where Lycurgus withstood him, and at last put him to flight. He came into Greece; and was there adopted by the people, and represented as a native of their country. He visited many places upon the Mediterranean; especially Campania, and the coast of Italy, where he was taken prisoner by the Hetrurian pirates. Others say, that he conquered all [[860]]Hetruria. He had many attendants; among whom were the Tityri, Satyri, Thyades, and Amazons. The whole of his history is very inconsistent in respect both to time and place. Writers therefore have tried to remedy this by introducing different people of the same name. Hence Dionusus is multiplied into as many [[861]]personages as Hercules. His history was looked upon as very interesting; and therefore was the chief theme of all the antient [[862]]bards. His flight, styled φυγη Διονυσου, was particularly [[863]]recorded. He was the same as Osiris; and many of the later mythologists acknowledged this truth. Αιγυπτιοι μεν γαρ τον παρ' αυτοις θεον Οσιριν ονομαζομενον φασιν ειναι τον παρ' Ἑλλησι Διονυσον τουτον δε μυθολογουσιν επελθειν πασαν την οικουμενην—Ὁμοιως δε και τους Ινδους τον θεον τουτον παρ' ἑαυτοις αποφανεσθαι γεγονεναι. The Egyptians, says [[864]]Diodorus, maintain that their God Osiris is no other than the Dionusus of Greece: And they farther mention, that he travelled over the face of the whole earth—In like manner the Indi assure us, that it is the same Deity, who wan conversant in their [[865]]country.
Dionusus, according to the Grecian mythology, is represented as having been twice born: and is said to have had two fathers and two mothers. He was also exposed in an [[866]]ark, and wonderfully preserved. The purport of which histories is plain. We must however for the most part consider the account given of Dionusus, as the history of the Dionusians. This is twofold. Part relates to their rites and religion; in which the great events of the infant world, and the preservation of mankind in general, were recorded. In the other part, which contains the expeditions and conquests of this personage, are enumerated the various colonies of the people, who were denominated from him. They were the same as the Osirians and Herculeans; all of one family, though under different appellations. I have shewn, that there were many places which claimed his birth; and as many, where was shewn the spot of his interment. Of these we may find samples in Egypt, Arabia, and India; as well as in Africa, Greece, and its islands. For the Grecians, wherever they met with a grot or a cavern sacred to him, took it for granted that he was born there: and wherever he had a taphos, or high altar, supposed that he was there [[867]]buried. The same is also observable in the history of all the Gods.
From what has been said we may perceive that the same history has been appropriated to different personages: and if we look farther into the annals of the first ages, we shall find more instances to the same purpose. It is said of [[868]]Cronus, and Astarte, that they went over the whole earth; disposing of the countries at their pleasure, and doing good wherever they came. Cronus in consequence of it is represented as an universal [[869]]benefactor; who reclaimed men from their savage way of life, and taught them to pass their days in innocence and truth. A like account is given of Ouranus, the great king of the [[870]]Atlantians, who observing mankind in an unsettled and barbarous state, set about building cities for their reception; and rendered them more humane and civilized by his institutions and laws. His influence was very extensive; as he is supposed to have had the greater part of the world under his rule. All this, and what was above done by Cronus and Astarte, the Grecians attributed to Apollo and Themis. Strabo mentions from the historian, Ephorus, that the oracle at Delphi was founded by these two [[871]]deities at the time, when Apollo was going over the world doing good to all mankind. He taught the nations, where he came, to be more [[872]]gentle and humane in their manners; and to abstain from their wild fruits, and foul banquets: affording them instructions how to improve themselves by cultivation.
Some of these persons are mentioned as proceeding in a pacific manner: but these peregrinations in general are represented as a process of war; and all that was effected, was supposed to have been by conquest. Thus Osiris, Hercules, Perseus, Dionusus, displayed their benevolence sword in hand: and laid every country under an obligation to the limits of the earth. The like is said of Zeuth, the Zeus of Greece, who was an universal conqueror and benefactor: [[873]]Τον Δια κυριον γενομενον τον ὁλων επελθειν ἁπασαν την οικουμενην, ευεργετουντα το γενος των ανθρωπων· διενεγκειν δε αυτον και σωματος ῥωμῃ και ταις αλλαις ἁπασαις αρεταις, και δια τουτο ταχυ κυριον γενεσθαι του συμπαντος κοσμου. Zeus (or Jupiter) having got the entire supremacy marched over the whole earth, benefiting mankind wherever he came. And as he was a person of great bodily strength, and at the same time had every princely quality, he very soon subdued the whole world.
No mention is made of any conquests achieved by Orus: and tho reason is, because he was the same as Osiris. Indeed they were all the same personage: but Orus was more particularly Osiris in his second state; and therefore represented by the antient Egyptians as a child. What is omitted by him, was made up by his immediate successor Thoules; who like those, who preceded, conquered every country which was inhabited. [[874]]Ειτα Οσιρις, μεθ' ὁν Ωρος, και μετα αυτον Θουλης, ὁς και ἑως του ωκεανου πασαν την γην παρειληφεν. After him (that is, Söus, or Sosis,) came Osiris; and then Orus: to whom succeeded Thoules, who conquered the whole earth quite to the ocean. The like history is given of him by [[875]]Suidas, and by the author of the [[876]]Chronicon Paschale.
These accounts I have collated, and brought in succession to one another; that we may at a view see the absurdity of the history, if taken in the common acceptation. And however numerous my instances may have been, I shall introduce other examples before I quit the subject. I must particularly speak of an Egyptian hero, equally ideal with those abovementioned; whose history, though the most romantic and improbable of any, has been admitted as credible and true. The person to whom I allude, is the celebrated Sesostris. Most of the antient historians speak of his great achievements; and the most learned of the modern chronologists have endeavoured to determine his æra, and point out the time of his reign. But their endeavours have been fruitless; and they vary about the time when he lived not less than a thousand years: nay, some differ even more than this in the æra, which they assign to him.
SESOSTRIS.
Among the writers who have written concerning this extraordinary personage, Diodorus Siculus is the most uniform and full; and with his evidence I will begin my account. He[[877]] informs us, that, when this prince was a youth, he was entrusted by his father with a great army. He upon this invaded Arabia: and though he was obliged to encounter hunger and thirst in the wilds, which he traversed; yet he subdued the whole of that large tract of country. He was afterwards sent far into the west; where he conquered all the legions of Lybia, and annexed great part of that country to the kingdom of Egypt. After the death of his father he formed a resolution to subdue all the nations upon earth. Accordingly, having settled everything at home, and appointed governors to each province, he set out with an army of six hundred thousand foot, and twenty-four thousand horse, and twenty-seven thousand armed chariots. With these he invaded the Ethiopians to the south; whom he defeated, and made tributaries to Egypt. He then built a fleet of ships upon the Red sea: and he is recorded as the first person who constructed vessels fit for distant navigation. With these, by means of his generals, he subdued all the sea-coast of Arabia, and all the coast upon the ocean as far as India. In the mean time he marched in person, with a puissant army, by land, and conquered the whole continent of Asia. He not only overran the countries, which Alexander afterwards invaded; but crossed both the Indus and the Ganges; and from thence penetrated to the eastern ocean. He then turned to the north, and attacked the nations of Scythia; till he at last arrived at the Tanäis, which divides Europe and Asia. Here he founded a colony; leaving behind him some of his people, as he had just before done at [[878]]Colchis. These nations are said to the last to have retained memorials of their original from Egypt. About the same time Asia Minor, and most of the islands near it, fell into his hands. He at last passed into [[879]]Thrace, where he is said to have been brought into some difficulties. He however persisted, and subdued all the regions of Europe. In most of these countries he erected pillars with hieroglyphical inscriptions; denoting that these parts of the world had been subdued by the great Sesostris, or, as [[880]]Diodorus expresses his name, Sesoosis. He likewise erected statues of himself, formed of stone, with a bow and a lance: which statues were in length four cubits and four palms, according to the dimensions of his own height and stature. Having thus finished his career of [[881]]victory, he returned laden with spoils to Egypt, after an absence of [[882]]nine years; which is one year less than was attributed to the expeditions of Hercules.
The detail given by this historian is very plain and precise: and we proceed very regularly and minutely in a geographical series from one conquest to another: so that the story is rendered in some degree plausible. But we may learn from Diodorus himself, that little credit is to be paid to this narration, after all the pains he may have taken to win upon our credulity. He ingenuously owns, that not only the Grecian writers, but even the priests of Egypt, and the bards of the same country varied in the accounts which they gave of this hero; and were guilty of great inconsistence. It was therefore his chief labour to collect what he thought most credible, and what appeared most consonant to the memorials in Egypt, which time had spared: [[883]]Τα πιθανωτατα, και τοις υπαρχουσιν ετι κατα την χωραν σημειοις τα μαλιστα συμφωνουντα διελθειν. But, as these memorials consisted chiefly in hieroglyphics, I do not see how it was possible for Diodorus to understand what the bards and priests could not decypher. The adjustment of this history, had it been practicable, should have been the work of a native Egyptian, and not of a person either from Greece or Sicily. This writer afterwards mentions the mighty [[884]]works of Sesostris upon his return into Egypt: the temples which he built, and the great entrenchments which he made to the east, to guard the country from the Arabians: and having enumerated the whole of his actions, he concludes with an ingenuous confession, that [[885]]little could be obtained that was precisely true. He has, without doubt, culled the most probable achievements of this hero; and coloured and arranged them to the best advantage: yet they still exceed belief. And if, after this care and disposition, they seem incredible, how would they appear in the garb, in which he found them? Yet the history of this personage has been admitted as credible by the most learned [[886]]writers and chronologists: though, as I before mentioned, they cannot determine the æra of his reign within a thousand years. Sir John Marsham and Sir Isaac Newton suppose him to have been the Sesac of the scriptures; and consequently bring his reign down to the time of Rehoboam king of Judah. But the only reason for this, as far as I can perceive, seems to be, that Sesostris is represented as a great conqueror; and Sesac is presumed, from his large [[887]]army, to have been so likewise. But there is nothing more said of Sesac, than that he formed a plan of conquering the king of Judah; and accordingly came with the army before mentioned, to put his design in execution. But the [[888]]capital being delivered into his hands without the least resistance, and the king intirely submitting himself to his will; he contented himself with the rich plunder, which he found, and which he carried away at his departure. We may also infer from the servitude, to which the people of Judah were reduced, that he imposed upon them some future contributions.
This is the whole of the history of Sesac, or Shishak; by whom no other expedition was undertaken that we know of: nor is there mention made upon record of a single battle which he fought. Yet from a notion that Sesac was a great warrior, he is made the same as Sesostris: and the age of the latter is brought down very many centuries beneath the æra, to which the best writers have adjudged it. When we differ from received tradition, we should not pass over in silence what is said on the contrary part; but give it at large, and then shew our reasons for our departure from it. I have taken notice of the supposed conquerors of the earth: and among them of the reputed deities of Egypt, who came under the names of Osiris, Perseus, Thoules, &c. These are supposed, if they ever existed, to have lived in the first ages of the world, when Egypt was in its infant state; and Sesostris is made one of their number. He is by some placed after Orus; by others after Thoules; but still referred to the first ages. He is represented under the name of Sethos, [[889]]Sethosis, Sesoosis, Sesonchosis, Sesostris; but the history, with which these names are accompanied, shews plainly the identity of the personage. Eusebius in reckoning up the dynasty of kings, who reigned after Hephaistus or Vulcan, mentions them in the following order: [[890]]Then succeeded his son Helius; after him Sosis, then Osiris, then Orus, then Thoules, who conquered the whole earth to the ocean; and last of all Sesostris. The [[891]]Scholiast upon Apollonius Rhodius calls him Sesonchosis; and places him immediately after Orus, and the third in succession from Osiris: giving at the same time an account of his conquests. He adds that he was the person whom Theopompus called Sesostris. The same Scholiast quotes a curious passage from Dicæarchus, in which Sesonchosis maintains the same rank, and was consequently of the highest antiquity. [[892]]Dicæarchus in the first book of his history mentions, that immediately after the reign of Orus, the son of Isis and Osiris, in Egypt, the government devolved to Sesonchosis: so that from the time of Sesonchosis to Nilus were two thousand years. Cedrenus [[893]]calls him Sesostris; and mentions him after Osiris, and Orus, and Thoules; which last was by the above writer omitted. Οσιρις. Ωρος. Θουλης. μετα δε τουτον Σεσωστρις. The author of the Chronicon Paschale makes Orus to have been succeeded by the same personage, as is mentioned above, whom he calls Thoulis; and next to him introduces Sesostris. He relates all his great conquests; and gives us this farther information, that this prince was the first of the line of Ham, who reigned in Egypt; in other words, he was the first king of the country. [[894]]Εν τουτοις μετα ταυτα χρονοις εβασιλευε των Αιγυπτιων πρωτος εκ τες φυλης ΤΟΥ ΧΑΜ [[895]]Σεσωστρις. Aristotle speaks of Sesostris; but does not determine the time of his reign on account of its great antiquity. He only says that it was long before the age of [[896]]Minos, who was supposed to have reigned in Crete. Apollonius Rhodius, who is thought to have been a native of Egypt, speaks of the great actions of this prince; but mentions no name: not knowing, I imagine, by which properly to distinguish him, as he was represented under so many. He however attributes to him every thing which is said of [[897]]Sesostris; particularly the settling a Colony at Colchis, and building innumerable cities in the countries which he traversed:
μυρια δ' αστη
Νασσατ' εποιχομενος.
He represents him as conquering all Asia and Europe; and this in times so remote, that many of the cities which he built, were in ruins before the æra of the Argonauts.
From what has been said, we may perceive that if such a person as Sesostris had existed, his reign must have been of the earliest date. He is by some represented as succeeding Thoules: according to others he comes one degree higher, being introduced after [[898]]Orus, who in the catalogue of Panodorus is placed first of the Demigods, that reigned in Egypt; but by [[899]]Herodotus is ranked among the deities. According to Dicæarchus the reign of Sesostris was two thousand five hundred years before Nilus: and the reign of the latter was four hundred and thirty-six years before the first Olympiad. I do not place the least confidence in these computations; but would only shew from them that the person spoken of must be referred to the mythic age, to the æra of the Demigods of Egypt. Some of these evidences are taken notice of by Sir John [[900]]Marsham; who cannot extricate himself from the difficulties with which his system is attended. He has taken for granted, that Sesostris and Sesonchosis are the Sesac of the Scriptures; though every circumstance of their history is repugnant to that notion. [[901]]I know not, says he, what to make of this Sesonchosis; who is represented as five thousand years before Menes, and who is referred to the time of the Demigods. In another place: Sesostris, who is in the twelfth Dynasty of Africanus, and whose æra extends higher, than the Canon of Eusebius reaches, reigned according to Scaliger's computation in the 1392d year of the Julian Period. By this calculation Sesostris is made prior to Sesostris; and this too by no less than 2355 years: for it is manifest, as I will shew from Scripture, that Sesostris undertook his expedition into Asia, and got possession of Jerusalem in the 3747th year of the Period abovementioned. What is said in the sacred writings, I have taken notice of before. Not a word occurs about Sesostris, nor of any such Asiatic expedition. I am obliged to say, that through the whole of this learned writer's process, instead of a proof, we find nothing else but the question begged, and some inferences of his own in consequence of this assumption. He indeed quotes the authority of Manethon from Josephus to prove that the great actions of Sesostris were the same as were performed by Sesac. But Manethon says no such thing: nor does Josephus attribute any such exploits to Sesac: but expressly says more than once, that Sesac, and Sesostris were two different [[902]]persons. It is no where said of Sesac, that he made an expedition into Asia; much less that he conquered it, as is supposed of Sesostris. Sesac went up against Jerusalem, and took it, αμαχητι, without meeting with any opposition. Upon this he departed, and carried with him the treasures which he had there seized: in other words, he went home again. There is not the least mention made of his invading [[903]]Samaria, or the country about Libanus, and Sidon; or of his marching to Syria: all which made but a small part of the great Continent, called in aftertimes Asia: much less did he visit the countries of the Assyrians, and Babylonians; or the regions of Elam and the Medes. All this, and much more he must have done, to have come up to the character, to which they would fain entitle him.
I will not enter into any farther discussion of the great conquests attributed to this supposed monarch Sesostris. They are as ideal as those of Sesac, and sufficiently confute themselves. First Osiris is said to have conquered the whole earth: then Zeus, then Perseus, then [[904]]Hercules, all nearly of the same degree of antiquity, if we may believe the best Mythologists. Myrina comes in for a share of conquest in the time of Orus. After her Thoules subdues the whole from the Eastern Ocean, to the great Atlantic: and as if nothing had been performed before, Sesostris immediately succeeds, and conquers it over again. [[905]]Herodotus informs us, as a token of these victories, that Sesostris erected pillars and obelisks with emblematical inscriptions: and that he saw some of them in Phrygia, and in other countries, which had been conquered. He without doubt saw pillars: but how did he know for certain, by whom they were erected? and who taught him to interpret the symbols? Pausanias takes [[906]]notice of a colossal statue in the Thebäis, and says that the history given of it was not satisfactory. He tells us, that it stood near the Syringes, in upper Egypt; and he viewed it with great admiration. It was the figure of a man in a sitting posture; which some said was the representation of Memnon the Ethiopian: others maintained, that it was the statue of Phamenophis: and others again, that it related to Sesostris. There were here emblems, and symbols; yet a diversity of opinions. I want therefore to know, how Herodotus could interpret in Phrygia, what a native could not decypher in Egypt. The same question may be asked about the people of Syria, among whom were obelisks attributed to the same person. How came they to be so determinate about an Egyptian work; when people of that country in the same circumstances were so utterly at a loss? the whole undoubtedly was matter of surmise. I shall not therefore say any thing more of Sesostris; as I must again speak of him, when I come to the kings of Egypt.
If we compare the above histories, we may perceive that they bear a manifest similitude to one another; though they are attributed to different persons. They contain accounts of great achievements in the first ages: in effecting which these antient heroes are represented as traversing immense regions, and carrying their arms to the very limits of the known world: the great Tartarian ocean to the east, and the Atlantic westward, being the boundaries of their travel. Some of them seem to have been of the same age; and to have carried on these conquests at nearly the same time: and those, whose æra may possibly differ, have this in common with the others; that they visit the same countries, march for the most part by the same rout; and are often joined by the same allies, and are followed by the like attendants. They are in general esteemed benefactors, wherever they go: and carry the sciences with them, as well as their religious rites; in which they instruct the natives in different parts of the world. These are to be sure noble occurrences; which however could not possibly have happened, as they are represented above. It is not to be supposed, that any person in those early ages, or in any age, could go over such a tract of country; much less that he should subdue it. It is still more improbable, that such extensive conquests should be so immediately repeated: and that they should in some instances be carried on by different people at nearly the same time. They, who speak of mighty empires being founded in those early days, know little of true history; and have formed a very wrong judgment of the politics, which then universally prevailed. The whole earth, as far as we can learn, was divided into little coördinate states: every city seems to have been subservient to its own Judge and Ruler, and independent of all others. In the land of [[907]]Canaan thirty-one kings were subdued by Joshua, between Jordan and the sea: and some were still left by him unconquered. In those days, says the learned Marsham, quot urbes, tot regna. The like was for many ages after observable in Greece, as well as in Latham, Samnium, and Hetruria. A powerful enemy made Egypt unite under one head: and the necessities of the people in a time of dearth served to complete that system. The Israelites too, when settled in Canaan, formed a large kingdom. Excepting these two nations we know of none of any considerable extent, that were thus united. The [[908]]Syrians and the Philistim were in separate states, and under different governors. The kingdoms of Nineve and Babylonia consisted each of one mighty city, with its environs; in which were perhaps included some subordinate villages. They were properly walled [[909]]Provinces; and the inhabitants were in a state of rest for ages. The Assyrian did not till about seven hundred years before Christ, begin to contend for dominion, and make acquisition of territory: and we may form a judgment, from what he then [[910]]gained, of what he was possessed before. The cities Hala, Habor, Haran in Mesopotamia, with Carchemish upon the Euphrates, were his first conquests: to these he added the puny states Ina, Iva, and Sepharvaim upon the same river. He then proceeded to Hamath, Damascus, and other cities of Syria; and at last came to Samaria. The line of conquest points out the route, which he took; and shews that there were in Mesopotamia numberless little states, independent of Babylon and Nineve, though in their immediate vicinity. Consequently the notion of the extent, dominion, and antiquity of those Monarchies, as delivered by Ctesias and others, is entirely void of truth. The conquests likewise of those Heroes and Demigods, who are made coeval with the supposed foundations of those Monarchies, must be equally groundless. To say the truth, the very personages are ideal, and have been formed out of the titles of the Deity: and the history, with which they are attended, related not to conquest, but to peregrinations of another nature; to Colonies which went abroad, and settled in the countries mentioned. The antients, as I have repeatedly said, have given to a person, what related to a people: and if we make this small allowance, the history will be found in great measure true.
NINUS and SEMIRAMIS.
Having given an account of the mythic heroes of Egypt, I think it necessary to subjoin an history of two others of the like stamp, who have made no less figure in the annals of Babylon and Assyria. The persons, to whom I allude, are Ninus and Semiramis; whose conquests, though they did not extend so far as those above, are yet alike wonderful, and equally groundless. It is said of Ninus, that he was the first king of [[911]]Assyria: and being a prince of great power, he made war on his neighbours the Babylonians, whom he conquered. He afterwards invaded the Armenians; whose king Barsanes, finding himself much inferior to his adversary, diverted his anger by great presents, and a voluntary [[912]]submission. The next object of his ambition was Media, which he soon subdued; and getting Phanius, the king of the country, into his hands, together with his wife and seven children, he condemned them all to be crucified. His hopes being greatly raised by this success, he proceeded to reduce all the nations to his obedience between the Tanaïs and the Nile: and in seventeen years he made so great a progress, that, excepting Bactria, all Asia submitted to him as far as the river Indus. In the series of conquered countries Ctesias enumerates Egypt, Phenicia, Coile Syria, Cilicia, Pamphylia, Lycia, Caria, Phrygia, Mysia, Lydia, Cappadocia, and the nations in Pontus, and those near the Tanaïs. To these are added the Dacians, Hyrcanians, Derbicians, Carmanians, Parthians, with all Persis and Susiana, and the numerous nations upon the Caspian sea. After these notable actions he laid the foundation of the great city Nineve: which by mistake is said to have been built upon the banks of the [[913]]Euphrates. His last expedition was against the Bactrians: at which time he first saw Semiramis, a woman of uncommon endowments, and great personal charms. He had an army which amounted to seven millions of foot, and two millions of horse, with two hundred thousand chariots with scythes. For the possibility of which circumstances Diodorus tries to account in favour of the historian, from whom he borrows. By the conduct of Semiramis the Bactrians are subdued; and Ninus takes the capital of the country: upon which, in return for her services, he makes Semiramis his queen. Not long after he dies, leaving only one son by this princess, who was called Ninyas.
The history of Semiramis is variously related by different authors. Some make her a native of Ascalon; and say that she was exposed in the desert, and nourished by pigeons. She was in this situation discovered by a shepherd named Simma. He bred her up, and married her to Menon; whom she deserted for Ninus. During her son's minority she assumed the regal state: and the first work which she undertook was the interment of her husband. She accordingly buried him with great splendor; and raised over him a mound of earth, no less than a mile and a quarter high, and proportionally wide at bottom: after which she built Babylon. This being finished, she made an expedition into Media; and wherever she came left memorials of her power and munificence. This was effected by erecting vast structures, forming lakes, and laying out gardens of great extent; particularly in Chaonia and Ecbatana. In short, she levelled hills, and raised [[914]]mounds of an immense height, which retained her name for ages. After this she invaded Egypt, and conquered Ethiopia, with the greater part of Lybia: and having accomplished her wish, and there being no enemy to cope with her, excepting the people of India, she resolved to direct her forces towards that quarter. She had an army of three millions of foot, five hundred thousand horse, and one hundred thousand chariots. For the passing of rivers, and engaging with the enemy by water, she had procured two thousand ships, to be so constructed as to be taken to pieces for the advantage of carriage: which ships were built in Bactria by experienced persons from Phenicia, Syria, and Cyprus. With these she entered into a naval engagement with Strabrobates king of India; and at the first encounter sunk a thousand of his ships. Upon this she built a bridge over the river Indus, and penetrated into the heart of the country. Here Strabrobates engaged her; but being deceived by the numerous appearance of her elephants, at first gave way. For being deficient in those animals, she had procured the hides of three thousand black oxen; which being properly sewed, and stuffed with straw, formed an appearance of so many elephants. All this was done so naturally, that the real animals could not stand the sight. But this stratagem being at last discovered, Semiramis was obliged to retreat, after having lost a great part of her [[915]]army. Soon after this she resigned the government to her son Ninyas, and died. According to some writers, she was slain by his hand.
The history of Ninus and Semiramis, as here represented, is in great measure founded upon terms, which have been misconstrued; and these fictions have been invented in consequence of the mistakes. Under the character of Semiramis we are certainly to understand a people styled Semarim, a title assumed by the antient Babylonians. They were called Semarim from their insigne, which was a dove, expressed Semaramas, of which I shall speak hereafter more at large. It was used as an object of worship; and esteemed the same as Rhea, the mother of the gods: [[916]]Σεμιραμιν και την Ῥεαν καλουμενην παρ' Ασσυριοις.
If we take the history of Semiramis, as it is given us by Ctesias and others; nothing can be more inconsistent. Some make her the wife of Ninus: others say that she was his [[917]]daughter: and about the time of her birth they vary beyond measure. She is sometimes made cöeval with the city Nineve: at other times she is brought down within a few centuries of [[918]]Herodotus. She invades the Babylonians before the city was [[919]]built, from whence they were denominated: and makes sumptuous gardens at Ecbatana. Hence that city is introduced as coëval with Nineve: though, if the least credit may be given to [[920]]Herodotus, it was built many ages after by Deïoces the Mede. The city Nineve itself is by Ctesias placed upon the [[921]]Euphrates; though every other writer agrees, that it lay far to the east, and was situated upon the Tigris. This shews how little credit is to be paid to Ctesias. The whole account of the fleet of ships built in Bactria, and carried upon camels to the Indus, is a childish forgery. How can we suppose, that there were no woods to construct such vessels, but in the most inland regions of Asia? The story of the fictitious elephants, made out of the hides of black oxen, which put to flight the real elephants, is another silly fable. Megasthenes, who wrote of India, would not allow that Semiramis was ever in those [[922]]parts. Arrian seems to speak of it as a groundless [[923]]surmise. Her building of Babylon was by [[924]]Berosus treated as a fable. Herennius Philo maintained, that it was built by a son of Belus the wise, two thousand years before her [[925]]birth. Suidas says, that she called Nineve [[926]]Babylon: so uncertain is every circumstance about this Heroine. She is supposed to have sent to Cyprus, and Phenicia, for artists to construct and manage the ships abovementioned; as if there had been people in those parts famous for navigation before the foundation of Nineve. They sometimes give to Semiramis herself the merit of building the [[927]]first ship; and likewise the invention of weaving cotton: and another invention more extraordinary, which was that of emasculating [[928]]men, that they might be guardians, and overseers in her service. Yet, it is said of her, that she took a man to her bed every night, whom she put to death in the morning. How can it be imagined, if she was a woman of such unbridled [[929]]lust, that she would admit such spies upon her actions? We may as well suppose, that a felon would forge his own gyves, and construct his own prison. Claudian thinks, that she did it to conceal her own sex, by having a set of beardless people about her.
[[930]]Seu prima Semiramis astu
Assyriis mentita virum, ne vocis acutæ
Mollities, levesque genæ se prodere possent,
Hos sibi junxisset socios: seu Parthica ferro
Luxuries nasci vetuit lanuginis umbram;
Servatosque diu puerili flore coegit
Arte retardatam Veneri servire juventam.
In respect to Semiramis I do not see how this expedient could avail. She might just as well have dressed up her maids in mens clothes, and with less trouble. In short the whole of these histories in their common acceptation is to the last degree absurd, and improbable: but if we make use of an expedient, which I have often recommended, and for a person substitute a people, we shall find, when it is stripped of its false colouring, that there is much truth in the narration.
It was a common mode of expression to call a tribe or family by the name of its founder: and a nation by the head of the line. People are often spoken of collectively in the singular under such a patronymic. Hence we read in Scripture, that Israel abode in tents; that Judah was put to the worst in battle; that Dan abode in ships; and Asher remained on the sea-coast. The same manner of speaking undoubtedly prevailed both in Egypt, and in other countries: and Chus must have been often put for the Cuthites, or Cuseans; Amon for the Amonians; and Asur, or the Assyrian, for the people of Assyria. Hence, when it was said, that the Ninevite performed any great action, it has been ascribed to a person Ninus, the supposed founder of Nineve. And as none of the Assyrian conquests were antecedent to Pul, and Assur Adon, writers have been guilty of an unpardonable anticipation, in ascribing those conquests to the first king of the country. A like anticipation, amounting to a great many centuries, is to be found in the annals of the Babylonians. Every thing that was done in later times, has been attributed to Belus, Semiramis, and other, imaginary princes, who are represented as the founders of the kingdom. We may, I think, be assured, that under the character of Ninus, and Ninyas, we are to understand the Ninevites; as by Semiramis is meant a people called Samarim: and the great actions of these two nations are in the histories of these personages recorded. But writers have rendered the account inconsistent by limiting, what was an historical series of many ages, to the life of a single person. The Ninevites and Samarim did perform all that is attributed to Semiramis, and Ninus. They did conquer the Medes, and Bactrians; and extended their dominions westward as far as Phrygia, and the river Tanais, and to the Southward as far as Arabia, and Egypt. But these events were many ages after the foundation of the two kingdoms. They began under Pul of Nineve; and were carried on by Assur Adon, Salmanassur, Sennacherib, and other of his successors. Nineve was at last ruined, and the kingdom of Assyria was united with that of [[931]]Babylonia. This is probably alluded to in the supposed marriage of Semiramis and Ninus. Then it was, that the Samarim performed the great works attributed to them. For, exclusive of what was performed at Babylon; There are, says [[932]]Strabo, almost over the face of the whole earth, vast [[933]]mounds of earth, and walls, and ramparts, attributed to Semiramis; and in these are subterraneous passages of communication, and tanks for water, with staircases of stone. There are also vast canals to divert the course of rivers, and lakes to receive them; together with highways and bridges of a wonderful structure. They built the famous terraces at [[934]]Babylon; and those beautiful gardens at Egbatana, after that city had fallen into their hands. To them was owing that cruel device of emasculating their slaves, that their numerous wives, and concubines might be more securely guarded: an invention, which cannot consistently be attributed to a woman. They found out the art of weaving cotton: which discovery has by some been assigned to those of their family, who went into Egypt: for there were Samarim here too. In consequence of this, the invention has been attributed to a Semiramis, who is here represented as a man, and a king of the country: at least it is referred to his reign. [[935]]Επι τε Σεμιραμεως βασιλεως Αιγυπτιων τα βυσσινα ἱματια ἑυρησθαι ἱστορουσιν. The Samarim of Egypt and Babylonia, were of the same family, the sons of Chus. They came and settled among the Mizraim, under the name of the shepherds, of whose history I have often spoken. The reason of their being called Semarim, and Samarim, I shall hereafter disclose, together with the purport of the name, and the history, with which it is attended.
ZOROASTER.
The celebrated Zoroaster seems to have been a personage as much mistaken, as any, who have preceded. The antients, who treated of him, have described him in the same foreign light, as they have represented Perseus, Dionusus, and Osiris. They have formed a character, which by length of time has been separated, and estranged, from the person, to whom it originally belonged. And as among the antients, there was not a proper uniformity observed in the appropriation of terms, we shall find more persons than one spoken of under the character of Zoroaster: though there was one principal, to whom it more truly related. It will be found, that not only the person originally recorded, and reverenced; but others, by whom the rites were instituted and propagated, and by whom they were in aftertimes renewed, have been mentioned under this title: Priests being often denominated from the Deity, whom they served.
Of men, styled Zoroaster, the first was a deified personage, reverenced by some of his posterity, whose worship was styled Magia, and the professors of it Magi. His history is therefore to be looked for among the accounts transmitted by the antient Babylonians, and Chaldeans. They were the first people styled Magi; and the institutors of those rites, which related to Zoroaster. From them this worship was imparted to the Persians, who likewise had their Magi. And when the Babylonians sunk into a more complicated idolatry, the Persians, who succeeded to the sovereignty of Asia, renewed under their Princes, and particularly under Darius, the son of Hystaspes, these rites, which had been, in a great degree, effaced, and forgotten. That king was devoted to the religion styled Magia[[936]]; and looked upon it as one of his most honourable titles, to be called a professor of those doctrines. The Persians were originally named Peresians, from the Deity Perez, or Parez the Sun; whom they also worshipped under the title of [[937]]Zor-Aster. They were at different æras greatly distressed and persecuted, especially upon the death of their last king Yesdegerd. Upon this account they retired into Gedrosia and India; where people of the same family had for ages resided. They carried with them some shattered memorials of their religion in writing, from whence the Sadder, Shaster, Vedam, and Zandavasta were compiled. These memorials seem to have been taken from antient symbols ill understood; and all that remains of them consists of extravagant allegories and fables, of which but little now can be decyphered. Upon these traditions the religion of the Brahmins and Persees is founded.
The person who is supposed to have first formed a code of institutes for this people, is said to have been one of the Magi, named Zerdusht. I mention this, because Hyde, and other learned men, have imagined this Zerdusht to have been the antient Zoroaster. They have gone so far as to suppose the two names to have been the [[938]]same; between which I can scarce descry any resemblance. There seem to have been many persons styled Zoroaster: so that if the name had casually retained any affinity, or if it had been literally the same, yet it would not follow, that this Persic and Indian Theologist was the person of whom antiquity speaks so loudly. We read of persons of this name in different parts of the world, who were all of them Magi, or Priests, and denominated from the rites of Zoroaster, which they followed. Suidas mentions a Zoroaster, whom he styles an Assyrian; and another whom he calls Περσο-Μηδης, Perso-Medes: and describes them both as great in science. There was a Zoroaster Proconnesius, in the time of Xerxes, spoken of by [[939]]Pliny. Arnobius mentions Zoroastres Bactrianus: and Zoroastres Zostriani nepos [[940]]Armenius. Clemens Alexandrinus takes notice of Zoroaster [[941]]Medus, who is probably the same as the Perso-Medes of Suidas. Zoroastres Armenius is likewise mentioned by him, but is styled the son of [[942]]Armenius, and a Pamphylian. It is said of him that he had a renewal of life: and that during the term that he was in a state of death, he learned many things of the Gods. This was a piece of mythology, which I imagine did not relate to the Pamphylian Magus, but to the head of all the Magi, who was reverenced and worshipped by them. There was another styled a Persian, whom Pythagoras is said to have [[943]]visited. Justin takes notice of the Bactrian [[944]]Zoroaster, whom he places in the time of Ninus. He is also mentioned by [[945]]Cephalion, who speaks of his birth, and the birth of Semiramis (γενεσιν Σεμιραμεως και Ζωροαστρου Μαγου) as of the same date. The natives of India have a notion of a Zoroaster, who was of Chinese original, as we are informed by [[946]]Hyde. This learned man supposes all these personages, the Mede, the Medo-Persic, the Proconnesian, the Bactrian, the Pamphylian, &c. to have been one and the same. This is very wonderful; as they are by their history apparently different. He moreover adds, that however people may differ about the origin of this person, yet all are unanimous about the time when he [[947]]lived. To see that these could not all be the same person, we need only to cast our eye back upon the evidence which has been collected above: and it will be equally certain, that they could not be all of the same æra. There are many specified in history; but we may perceive, that there was one person more antient and celebrated than the rest; whose history has been confounded with that of others who came after him. This is a circumstance which has been observed by [[948]]many: but this ingenious writer unfortunately opposes all who have written upon the subject, however determinately they may have expressed themselves. [[949]]At quicquid dixerint, ille (Zoroaster) fuit tantum unus, isque tempore Darii Hystaspis: nec ejus nomine plures unquam extitere. It is to be observed, that the person, whom he styles Zoroaster, was one Zerdusht. He lived, it seems, in the reign of Darius, the father of Xerxes; which was about the time of the battle of Marathon: consequently not a century before the birth of Eudoxus, Xenophon, and Plato. We have therefore no authority to suppose [[950]]this Zerdusht to have been the famous Zoroaster. He was apparently the renewer of the Sabian rites: and we may be assured, that he could not be the person so celebrated by the antients, who was referred to the first ages. Hyde asserts, that all writers agree about the time, when Zoroaster made his appearance: and he places him, as we have seen above, in the reign of Darius. But Xanthus Lydius made him above [[951]]six hundred years prior. And [[952]]Suidas from some anonymous author places him five hundred years before the war of Troy. Hermodorus Platonicus went much farther, and made him five thousand years before that [[953]]æra. Hermippus, who professedly wrote of his doctrines, supposed him to have been of the same [[954]]antiquity. Plutarch also [[955]]concurs, and allows him five thousand years before that war. Eudoxus, who was a consummate philosopher, and a great traveller, supposed him to have flourished six thousand years before the death of [[956]]Plato. Moses [[957]]Chorenensis, and [[958]]Cephalion, make him only contemporary with Ninus, and Semiramis: but even this removes him very far from the reign of Darius. Pliny goes beyond them all; and places him many thousand years before Moses. [[959]]Est et alia Magices factio, a Mose, et Jamne, et Lotapea Judæis pendens: sed multis millibus annorum post Zoroastrem. The numbers in all these authors, are extravagant: but so much we may learn from them, that they relate to a person of the highest antiquity. And the purport of the original writers, from whence the Grecians borrowed their evidence, was undoubtedly to shew, that the person spoken of lived at the extent of time; at the commencement of all historical data. No fact, no memorial upon record, is placed so high as they have carried this personage. Had Zoroaster been no earlier than Darius, Eudoxus would never have advanced him to this degree of antiquity. This writer was at the same distance from Darius, as Plato, of whom he speaks: and it is not to be believed, that he could be so ignorant, as not to distinguish between a century, and six thousand years. Agathias indeed mentions, that some of the Persians had a notion, that he flourished in the time of one Hystaspes; but he confesses, that who the Hystaspes was, and at what time he lived, was [[960]]uncertain. Aristotle wrote not long after Eudoxus, when the history of the Persians was more known to the Grecians, and he allots the same number of years between Zoroaster and Plato, as had been [[961]]before given. These accounts are for the most part carried too far; but at the same time, they fully ascertain the high antiquity of this person, whose æra is in question. It is plain that these writers in general extend the time of his life to the æra of the world, according to their estimation; and make it prior to Inachus, and Phoroneus, and Ægialeus of Sicyon.
Huetius takes notice of the various accounts in respect to his country. [[962]]Zoroastrem nunc Persam, nunc Medum ponit Clemens Alexandrinus; Persomedum Suidas; plerique Bactrianuni; alii Æthiopem, quos inter ait Arnobius ex Æthiopiâ interiore per igneam Zonam venisse Zoroastrem. In short, they have supposed a Zoroaster, wherever there was a Zoroastrian: that is, wherever the religion of the Magi was adopted, or revived. Many were called after him: but who among men was the Prototype can only be found out by diligently collating the histories, which have been transmitted. I mention among men; for the title originally belonged to the Sun; but was metaphorically bestowed upon sacred and enlightened personages. Some have thought that the person alluded to was Ham. He has by others been taken for Chus, also for Mizraim, and [[963]]Nimrod: and by Huetius for Moses. It may be worth while to consider the primitive character, as given by different writers. He was esteemed the first observer of the heavens; and it is said that the antient Babylonians received their knowledge in Astronomy from him: which was afterwards revived under Ostanes; and from them it was derived to the [[964]]Egyptians, and to the Greeks. Zoroaster was looked upon as the head of all those, who are supposed to have followed his [[965]]institutes: consequently he must have been prior to the Magi, and Magia, the priests, and worship, which were derived from him. Of what antiquity they were, may be learned from Aristotle. [[966]]Αριστοτελης δ' εν πρωτῳ περι φιλοσοφιας (τους Μαγους) και πρεσβυτερους ειναι των Αιγυπτιων. The Magi, according to Aristotle, were prior even to the Egyptians: and with the antiquity of the Egyptians, we are well acquainted. Plato styles him the son of [[967]]Oromazes, who was the chief Deity of the Persians: and it is said of him, that he laughed upon the day on which he was [[968]]born. By this I imagine, that something fortunate was supposed to be portended: some indication, that the child would prove a blessing to the world. In his childhood he is said to have been under the care of [[969]]Azonaces: which I should imagine was a name of the chief Deity Oromazes, his reputed father. He was in process of time greatly enriched with knowledge, and became in high repute for his [[970]]piety, and justice. He first sacrificed to the Gods, and taught men to do the [[971]]same. He likewise instructed them in science, for which he was greatly [[972]]famed: and was the first who gave them laws. The Babylonians seem to have referred to him every thing, which by the Egyptians was attributed to Thoth and Hermes. He had the title of [[973]]Zarades, which signifies the Lord of light, and is equivalent to Orus, Oromanes, and Osiris, It was sometimes expressed [[974]]Zar-Atis, and supposed to belong to a feminine Deity of the Persians. Moses Chorenensis styles him [[975]]Zarovanus, and speaks of him as the father of the Gods. Plutarch would insinuate, that he was author of the doctrine, embraced afterwards by the Manicheans, concerning two prevailing principles, the one good, and the other evil[[976]]: the former of these was named Oromazes, the latter Areimanius. But these notions were of late [[977]]date, in comparison of the antiquity which is attributed to [[978]]Zoroaster. If we might credit what was delivered in the writings transmitted under his name, which were probably composed by some of the later Magi, they would afford us a much higher notion of his doctrines. Or if the account given by Ostanes were genuine, it would prove, that there had been a true notion of the Deity transmitted from [[979]]Zoroaster, and kept up by the Magi, when the rest of the gentile world was in darkness. But this was by no means true. It is said of Zoroaster, that he had a renewal of [[980]]life: for I apply to the original person of the name, what was attributed to the Magus of Pamphylia: and it is related of him, that while he was in the intermediate state of death, he was instructed by the [[981]]Gods. Some speak of his retiring to a mountain of Armenia, where he had an intercourse with the [[982]]Deity: and when the mountain burned with fire, he was preserved unhurt. The place to which he retired, according to the Persic writers, was in the region called [[983]]Adarbain; where in aftertimes was the greatest Puratheion in Asia. This region was in Armenia: and some make him to have been born in the same country, upon one of the Gordiæan [[984]]mountains. Here it was, that he first instituted sacrifices, and gave laws to his followers; which laws are supposed to be contained in the sacred book named Zandavasta. To him has been attributed the invention of Magic; which notion has arisen from a misapplication of terms. The Magi Were priests, and they called religion in general Magia. They, and their rites, grew into disrepute; in consequence of which they were by the Greeks called απατεωνες, φαρμακευται: jugglers, and conjurers. But the Persians of old esteemed them very highly. [[985]]Μαγον, τον θεοσεβη, και θεολογον, και ἱερεα, ὁι Περσαι ὁυτως λεγουσιν. By a Magus, the Persians understand a sacred person, a professor of theology, and a Priest. Παρα Περσαις [[986]]Μαγοι ὁι φιλοσοφοι, και θεοφιλοι. Among the Persians, the Magi are persons addicted to philosophy, and to the worship of the Deity. [[987]]Dion. Chrysostom, and Porphyry speak to the same purpose. By Zoroaster being the author of Magia, is meant, that he was the first promoter of religious rites, and the instructor of men in their duty to God. The war of Ninus with Zoroaster of Bactria relates probably to some hostilities carried on between the Ninevites of Assyria, and the Bactrians, who had embraced the Zoroastrian rites. Their priest, or prince, for they were of old the same, was named [[988]]Oxuartes; but from his office had the title of Zoroaster; which was properly the name of the Sun, whom he adored. This religion began in Chaldea; and it is expressly said of this Bactrian king, that he borrowed the knowledge of it from that country, and added to it largely. [[989]]Cujus scientiæ sæculis priscis multa ex Chaldæorum arcanis Bactrianus addidit Zoroastres. When the Persians gained the empire in Asia, they renewed these rites, and doctrines. [[990]]Multa deinde (addidit) Hystaspes Rex prudentissimus, Darii pater. These rites were idolatrous; yet not so totally depraved, and gross, as those of other nations. They were introduced by Chus; at least by the Cuthites: one branch of whom were the Peresians, or Persians. The Cuthites of Chaldea were the original Magi, and they gave to Chus the title of Zoroaster Magus, as being the first of the order. Hence the account given by Gregorius Turonensis is in a great degree true. [[991]]Primogeniti Cham filii Noë fuit Chus. Hic ad Persas transiit, quem Persæ vocitavere Zoroastrem. Chus, we find, was called by this title; and from him the religion styled Magia passed to the Persians. But titles, as I have shewn, were not always determinately appropriated: nor was Chus the original person, who was called Zoroaster. There was another beyond him, who was the first deified mortal, and the prototype in this worship. To whom I allude, may, I think, be known from the history given above. It will not fail of being rendered very clear in the course of my procedure.
The purport of the term Zoroaster is said, by [[992]]the author of the Recognitions, and by others, to be the living star: and they speak of it as if it were of Grecian etymology, and from the words ζωον and αστηρ. It is certainly compounded of Aster, which, among many nations, signified a star. But, in respect to the former term, as the object of the Persic and Chaldaic worship was the Sun, and most of their titles were derived from thence; we may be pretty certain, that by Zoro-Aster was meant Sol Asterius. Zor, Sor, Sur, Sehor, among the Amonians, always related to the Sun. Eusebius says, that Osiris was esteemed the same as Dionusus, and the Sun: and that he was called [[993]]Surius. The region of Syria was hence denominated Συρια; and is at this day called Souria, from Sur, and Sehor, the Sun. The Dea Syria at Hierapolis was properly Dea Solaris. In consequence of the Sun's being called Sor, and Sur, we find that his temple is often mentioned under the name of [[994]]Beth-Sur, and [[995]]Beth-Sura, which Josephus renders [[996]]Βηθ-Σουρ. It was also called Beth-Sor, and Beth-Soron, as we learn from [[997]]Eusebius, and [[998]]Jerome. That Suria was not merely a provincial title is plain, from the Suria Dea being worshipped at Erix in [[999]]Sicily; and from an inscription to her at [[1000]]Rome. She was worshipped under the same title in Britain, as we may infer from an Inscription at Sir Robert Cotton's, of Connington, in Cambridgeshire.
[[1001]]DEÆ SURIÆ
SUB CALPURNIO
LEG. AUG. &c.
Syria is called Sour, and Souristan, at this day.
Pl. XI. Deus Azon Persicus.
The Grecians therefore were wrong in their etymology; and we may trace the origin of their mistake, when they supposed the meaning of Zoroaster to have been vivens astrum. I have mentioned, that both Zon and [[1002]]Zoan signified the Sun: and the term Zor had the same meaning. In consequence of this, when the Grecians were told that Zor-Aster was the same as Zoan-Aster, they, by an uniform mode of mistake, expressed the latter ζωον; and interpreted Zoroaster αστερα ζωον. But Zoan signified the Sun. The city Zoan in Egypt was Heliopolis; and the land of Zoan the Heliopolitan nome. Both Zoan-Aster, and Zor-Aster, signified Sol Asterius. The God Menes was worshipped under the symbol of a bull; and oftentimes under the symbol of a bull and a man. Hence we read of Meno-Taur, and of Taur-Men, in Crete, Sicily, and other places. The same person was also styled simply [[1003]]Taurus, from the emblem under which he was represented. This Taurus was also called Aster, and Asterius, as we learn from [[1004]]Lycophron, and his Scholiast. Ὁ Αστηριος ὁυτος εστιν ὁ και Μινοταυρος. By Asterius is signified the same person as the Minotaur. This Taur-Aster is exactly analogous to [[1005]]Zor-Aster above. It was the same emblem as the Mneuis, or sacred bull of Egypt; which was described with a star between his horns. Upon some of the [[1006]]entablatures at Naki Rustan, supposed to have been the antient Persepolis, we find the Sun to be described under the appearance of a bright [[1007]]star: and nothing can better explain the history there represented, than the account given of Zoroaster. He was the reputed son of Oromazes, the chief Deity; and his principal instructor was Azonaces, the same person under a different title. He is spoken of as one greatly beloved by heaven: and it is mentioned of him, that he longed very much to see the Deity, which at his importunity was granted to him. This interview, however, was not effected by his own corporeal eyes, but by the mediation of an [[1008]]angel. Through this medium the vision was performed: and he obtained a view of the Deity surrounded with light. The angel, through whose intervention this favour was imparted, seems to have been one of those styled Zoni, and [[1009]]Azoni. All the vestments of the priests, and those in which they used to apparel their Deities, had sacred names, taken from terms in their worship. Such were Camise, Candys, Camia, Cidaris, Mitra, Zona, and the like. The last was a sacred fillet, or girdle, which they esteemed an emblem of the orbit described by Zon, the Sun. They either represented their Gods as girded round with a serpent, which was an emblem of the same meaning; or else with this bandage, denominated [[1010]]Zona. They seem to have been secondary Deities, who were called Zoni and [[1011]]Azoni. The term signifies Heliadæ: and they were looked upon as æthereal essences, a kind of emanation from the Sun. They were exhibited under different representations; and oftentimes like Cneph of Egypt. The fillet, with which the Azoni were girded, is described as of a fiery nature: and they were supposed to have been wafted through the air. Arnobius speaks of it in this light. [[1012]]Age, nunc, veniat, quæso, per igneam zonam Magus ab interiore orbe Zoroastres. I imagine, that by Azonaces, Αζωνακης, beforementioned, the reputed teacher of Zoroaster, was meant the chief Deity, the same as Oromanes, and Oromasdes. He seems to have been the supreme of those æthereal spirits described above; and to have been named Azon-Nakis, which signifies the great Lord, [[1013]]Azon. Naki, Nakis, Nachis, Nachus, Negus, all in different parts of the world betoken a king. The temple at Istachar, near which these representations were found, is at this day called the palace of Naki Rustan, whoever that personage may have been.
Pl. XII. Apud Kæmpferum in Amœnitat. Exot. p. 312
Zor-Aster, sive Taurus Solaris Ægyptiacus
ORPHEUS.
The character of Orpheus is in some respects not unlike that of Zoroaster, as will appear in the sequel. He went over many regions of the earth; and in all places, whither he came, was esteemed both as a priest, and a prophet. There seems to be more in his history than at first sight appears: all which will by degrees be unfolded. His skill in harmony is represented as very wonderful: insomuch that he is said to have tamed the wild beasts of the forest, and made the trees follow him. He likewise could calm the winds, and appease the raging of the sea. These last circumstances are taken notice of by a poet in some fine verses, wherein he laments his death.
[[1014]]Ὁυκ ετι κοιμασεις ανεμων βρομον, ουχι χαλαζαν,
Ου νιφετων συρμους, ου παταγευσαν ἁλα.
Ωλεο γαρ. κλ.
He is mentioned, as having been twice in a state of [[1015]]death; which is represented as a twofold descent to the shades below. There is also an obscure piece of mythology about his wife, and a serpent; also of the Rhoia or Pomegranate: which seems to have been taken from some symbolical representation at a time, when the purport was no longer understood. The Orpheans dealt particularly in symbols, as we learn from Proclus. [[1016]]Ορφικοι δια συμβολον, Πυθαγορειοι δια εικονων, τα θεια μηνυειν εφιεμενοι. His character for science was very great; and Euripides takes particular notice of some antient tablets, containing much salutary knowledge, which were bequeathed to the Thracians by Orpheus: [[1017]]ἁς Ορφειη κατεγραψε γηρυς. Plato styles his works [[1018]]βιβλων ὁμαδον, a vast lumber of learning, from the quantity, which people pretended had been transmitted from him. He one while resided in Greece; and particularly at Thebes in Bœotia. Here he introduced the rites of Dionusus, and celebrated his Orgies upon mount [[1019]]Cithæron. He is said to have been the first who instituted those rites: and was the author of all mysterious worship. [[1020]]Πρωτος Ορφευς μυστηρια Θεων παρεδωκεν. All these were accompanied with science of another nature: for he is reputed to have been skilled in many arts.
From Thebes he travelled towards the sea-coast of Chaonia, in order to recover his lost Eurydice; who had been killed by a serpent. According to [[1021]]Agatharchides Cnidius it was at Aorthon in Epirus, that he descended for this purpose to the shades below. The same account is given by [[1022]]Pausanias, who calls the place more truly Aornon. In the Orphic Argonauts it is said to have been performed at Tænarus in [[1023]]Laconia. He likewise resided in Egypt, and travelled over the regions of Libya; and every where instructed people in the rites, and religion, which he professed. In the same manner he went over a great part of the world.
[[1024]]Ως ἱκομην επι γαιαν απειρετον, ηδε ποληας,
Αιγυπτῳ, Λιβυῃ τε, βροτοις ανα θεσφατα φαινων.
Some make Orpheus by birth a Thracian; some an Arcadian: others a Theban. Pausanias mentions it as an opinion among the [[1025]]Egyptians, that both Orpheus, and Amphion, were from their country. There is great uncertainty about his parents. He is generally supposed to have been the son of Œagrus, and Calliope: but Asclepiades made him the son of Apollo, by that [[1026]]Goddess. By some his mother was said to have been Menippe; by others [[1027]]Polymnia. He is also mentioned as the son of [[1028]]Thamyras. Plato differs from them all, and styles both Orpheus, and Musæus, [[1029]]Σεληνης και Μουσων εγγονοι, the offspring of the Moon, and the Muses: in which account is contained some curious mythology. The principal place of his residence is thought to have been in Pieria near mount Hæmus. He is also said to have resided among the Edonians; and in Sithonia, at the foot of mount Pangæus; also upon the sea-coast at Zona. In all these places he displayed his superiority in science; for he was not only a Poet, and skilled in harmony, but a great Theologist and Prophet; also very knowing in medicine, and in the history of the [[1030]]heavens. According to Antipater Sidonius, he was the author of Heroic verse. And some go so far as to ascribe to him the invention of letters; and deduce all knowledge from [[1031]]him.
Many of the things, reported to have been done by Orpheus, are attributed to other persons, such as [[1032]]Eetion, Musæus, Melampus, Linus, Cadmus, and Philammon. Some of these are said to have had the same [[1033]]parents. Authors in their accounts of Orpheus, do not agree about the manner of his [[1034]]death. The common notion is, that he was torn to pieces by the Thracian women. But, according to Leonides, in Laërtius, he was slain by lightning: and there is an [[1035]]epitaph to that purpose. The name of Orpheus is to be found in the lists of the Argonauts: and he is mentioned in the two principal poems upon that subject. Yet there were writers who placed him eleven generations before the war of Troy, consequently ten generations before that expedition. [[1036]]Γεγονε προ ια γενεων των Τρωικων—βιωναι δε γενεας θ· ὁι δε ια φησιν. He was born eleven ages before the siege of Troy, and he is said to have lived nine ages; and according to some eleven. This extent of [[1037]]life has been given him in order to bring him down as low as the aera of the Argonauts: though, if we may believe Pherecydes Syrus, he had no share in that expedition.
To remedy the inconsistences, which arise in the history of Orpheus, writers have supposed many persons of this name. Suidas takes notice of no less than four in [[1038]]Thrace. But all these will not make the history consistent. Vossius therefore, with good reason, doubts whether such a person ever existed. Nay, he asserts, [[1039]]Triumviros istos Poeseos, Orphea, Musæum, Linum, non fuisse: sed esse nomina ab antiquâ Phœnicum linguâ, quâ usi Cadmus, et aliquamdiu posteri. There is great truth in what Vossius here advances: and in respect to Orpheus, the testimony of Aristotle, quoted by him from Cicero, is very decisive. [[1040]]Orpheum poetam docet Aristoteles nunquam fuisse. Dionysius, as we learn from Suidas, affirmed the same thing. Palæphatus indeed admits the man; but sets aside the history. [[1041]]Ψευδης και ὁ περι του Θρφεως μυθος. The history too of Orpheus is nothing else but a fable. From what has been said, I think it is plain, that under the character of this personage we are to understand a people named [[1042]]Orpheans; who, as Vossius rightly intimates, were the same as the Cadmians. In consequence of this, there will sometimes be found a great similarity between the characters of these two persons.
I have shewn, that Colonies from [[1043]]Egypt settled in the region of Sethon, called afterwards Sethonia, upon the river Palæstinus. They were likewise to be found in the countries of Edonia, Pieria, and Peonia: in one of which they founded a city and temple. The Grecians called this city Orpheus: [[1044]]Ορφευς εστι πολις υπο τῃ Πιεριῃ. Orpheus is a city of Thrace, below Pieria. But the place was originally expressed Orphi, by which is meant the oracular temple of Orus. From hence, and from the worship here instituted, the people were styled Orphites, and Orpheans. They were noted for the Cabiritic mysteries; and for the Dionusiaca, and worship of Damater. They were likewise very famous for the medicinal arts; and for their skill in astronomy and music. But the Grecians have comprehended, under the character of one person, the history of a people. When they settled in Thrace, they introduced their arts, and their worship, among the barbarous [[1045]]natives, by whom they were revered for their superior knowledge. They likewise bequeathed many memorials of themselves, and of their forefathers, which were probably some emblematical sculptures upon wood or stone: hence we read of the tablets of Orpheus preserved in Thrace, and particularly upon mount [[1046]]Hæmus. The temple which they built upon this mountain seems to have been a college, and to have consisted of a society of priests. They were much addicted to celibacy, as we may judge from their history; and were, in great measure, recluses after the mode of Egypt and Canaan. Hence it is said of Orpheus, that he secreted himself from the world, and led the life of a [[1047]]Swan: and it is moreover mentioned of Aristæus, when he made a visit to Dionusus upon mount Hæmus, that he disappeared from the sight of men, and was never after [[1048]]seen. According to the most common accounts concerning the death of Orpheus, it was owing to his principles, and manner of life. He was a solitary, and refused all commerce with womankind: hence the Mænades, and other women of Thrace, rose upon him, and tore him to pieces. It is said, that his head, and lyre were thrown into the Hebrus; down which they were wafted to Lemnos. What is here mentioned of Orpheus, undoubtedly relates to the Orpheans, and to their temple upon mount Hæmus. This temple was in process of time ruined: and there is great reason to think, that it was demolished upon account of the cruelties practised by the priests, and probably from a detestation of their unnatural crimes, to which there are frequent allusions. Ovid having given a character of Orpheus, concludes with an accusation to this purpose.
[[1049]]Ille etiam Thracum populis fuit auctor amores
In teneros transferre mares: citraque juventam
Ætatis breve ver, et primos carpere flores.
Those of the community, who survived the disaster, fled down the Hebrus to Lesbos; where they either found, or erected, a temple similar to that which they had quitted. Here the same worship was instituted; and the place grew into great reputation. They likewise settled at Lenmos. This island lay at no great distance from the former; and was particularly devoted to the Deity of fire. It is said by Hecatæus, that it received the name of Lemnos from the Magna Dea, Cybele. She was styled by the natives Λημνος, and at her shrine they used to sacrifice young persons. [[1050]]Απο μεγαλης λεγομενης Θεου· ταυτῃ δε και παρθενους εθυον. They seem to have named the temple at Lesbos Orphi, and Orpheï caput: and it appears to have been very famous on account of its oracle. Philostratus says, that the Ionians, and Æolians, of old universally consulted it: and, what is extraordinary, that it was held in high estimation by the people of [[1051]]Babylonia. He calls the place the head of Orpheus: and mentions, that the oracle proceeded from a cavity in the earth; and that it was consulted by Cyrus, the Persian. That the Babylonians had a great veneration for a temple named Orphi, I make no doubt: but it certainly could not be the temple at Lesbos. During the Babylonish empire, Greece, and its islands, were scarcely known to people of that country. And when the Persians succeeded, it is not credible, that they should apply to an oracle at Lesbos, or to an oracle of Greece. They were too refined in their religious notions to make any such application. It is notorious, that, when Cambyses, and Ochus, invaded Egypt, and when Xerxes made his inroad into Greece, they burnt and ruined the temples in each nation, out of abomination to the worship. It was another place of this name, an oracle of their own, to which the Babylonians, and Persians, applied. For it cannot be supposed, in the times spoken of, that they had a correspondence with the western world. It was Ur, in Chaldea, the seat of the antient Magi, which was styled Urphi, and Orphi, on account of its being the seat of an oracle. That there was such a temple is plain from Stephanus Byzantinus, who tells us, [[1052]]Μαντειον εχειν αυτους (Χαλδαιους) παρα βαρβαροις, ὡς Δελφοι παρ' Ἑλλησι. The Chaldeans had an oracle as famous among the people of those parts, as Delphi was among the Grecians. This temple was undoubtedly styled Urphi. I do not mean, that this was necessarily a proper name; but an appellative, by which oracular places were in general distinguished. The city Edessa in Mesopotamia seems likewise to have had the name of Urphi, which was given on account of the like rites, and worship. That it was so named, we may fairly presume from its being by the natives called [[1053]]Urpha, at this day. It was the former temple, to which the Babylonians, and Persians had recourse: and it was from the Magi of these parts, that the Orphic rites and mysteries were originally derived. They came from Babylonia to Egypt, and from thence to Greece. We accordingly find this particular in the character of Orpheus, [[1054]]ειναι δε τον Ορφεα μαγευσαι δεινον, that he was great in all the mysteries of the Magi. We moreover learn from Stephanus Monachius, that Orphon, a term of the same purport as Orpheus, was one of the appellations, by which the Magi were called. [[1055]]Orphon, quod Arabibus Magum sonat. In short, under the character of Orpheus, we have the history both of the Deity, and of his votaries. The head of Orpheus was said to have been carried to Lemnos, just as the head of Osiris used to be wafted to Byblus. He is described as going to the shades below, and afterwards returning to upper air. This is similar to the history of Osiris, who was supposed to have been in a state of death, and after a time to have come to life. There was moreover something mysterious in the death of Orpheus; for it seems to have been celebrated with the same frantic acts of grief, as people practised in their lamentations for Thamuz and Osiris, and at the rites of Baal. The Bistonian women, who were the same as the Thyades, and Mænades, used to gash their arms with knives, and besmear themselves with [[1056]]blood, and cover their heads with ashes. By this display of sorrow we are to understand a religious rite; for Orpheus was a title, under which the Deity of the place was worshipped. He was the same as Orus of Egypt, whom the Greeks esteemed both as Apollo, and Hephaistus. That he was a deity is plain from his temple and oracle abovementioned: which, we find, were of great repute, and resorted to by various people from the opposite coast.
As there was an Orpheus in Thrace, so there appears to have been an Orpha in [[1057]]Laconia, of whose history we have but few remains. They represent her as a Nymph, the daughter of Dion, and greatly beloved by Dionusus. She was said, at the close of her life, to have been changed to a tree. The fable probably relates to the Dionusiaca, and other Orphic rites, which had been in early times introduced into the part of the world abovementioned, where they were celebrated at a place called Orpha. But the rites grew into disuse, and the history of the place became obsolete: hence Orpha has been converted to a nymph, favoured of the God there worshipped; and was afterwards supposed to have been changed to one of the trees, which grew within its precincts.
Many undertook to write the history of Orpheus; the principal of whom were Zopurus of Heraclea, Prodicus Chius, Epigenes, and Herodorus. They seem all to have run into that general mistake of forming a new personage from a title, and making the Deity a native, where he was inshrined. The writings, which were transmitted under the name of Orpheus, were innumerable: and are justly ridiculed by Lucian, both for their quantity, and matter. There were however some curious hymns, which used to be of old sung in Pieria, and Samothracia; and which Onomacritus copied. They contain indeed little more than a list of titles, by which the Deity in different places was addressed. But these titles are of great antiquity: and though the hymns are transmitted in a modern garb, the person, through whom we receive them, being as late as [[1058]]Pisistratus, yet they deserve our notice. They must necessarily be of consequence, as they refer to the worship of the first ages, and afford us a great insight into the Theology of the antients. Those specimens also, which have been preserved by Proclus, in his dissertations upon Plato, afford matter of great curiosity. They are all imitations, rather than translations of the antient Orphic poetry, accompanied with a short comment. This poetry was in the original Amonian language, which grew obsolete among the Helladians, and was no longer intelligible: but was for a long time preserved in [[1059]]Samothracia, and used in their sacred rites.
CADMUS.
Although I have said so much about Dionusus, Sesostris, and other great travellers, I cannot quit the subject till I have taken notice of Cadmus: for his expeditions, though not so extensive as some, which I have been mentioning, are yet esteemed of great consequence in the histories of antient nations. The time of his arrival in Greece is looked up to as a fixed æra: and many circumstances in chronology are thereby determined. He is commonly reputed to have been a Phenician by birth; the son of Agenor, who was the king of that country. He was sent by his father's order in quest of his sister Europa; and after wandering about a long time to little purpose, he at last settled in Greece. In this country were many traditions concerning him; especially in Attica, and Bœotia. The particular spot, where he is supposed to have taken up his residence, was in the latter province at Tanagra upon the river Ismenus. He afterwards built Thebes: and wherever he came, he introduced the religion of his country. This consisted in the worship of [[1060]]Dionusus; and in the rites, which by the later Greeks were termed the Dionusiaca. They seem to have been much the same as the Cabyritic mysteries, which he is said to have established in Samothracia. He fought with a mighty dragon; whose teeth he afterwards sowed, and produced an army of men. To him Greece is supposed to have been indebted for the first introduction of [[1061]]letters; which are said to have been the letters of his country Phenicia, and in number sixteen. He married Harmonia, the daughter of Mars and Venus: and his nuptials were graced with the presence of all the Gods, and Goddesses; each of whom conferred some gift upon the bride. He had several children; among whom was a daughter Semele, esteemed the mother of Bacchus. After having experienced great vicissitudes in life, he is said to have retired with his wife Harmonia to the coast of Illyria, where they were both changed to serpents. He was succeeded at Thebes by his son Polydorus, the father of Labdacus, the father of Laius. This last was the husband of Jocasta, by whom he had Œdipus.
Bochart with wonderful ingenuity, and equal learning, tries to solve the ænigmas, under which this history is represented. He supposes Cadmus to have been a fugitive Canaanite, who fled from the face of Joshua: and that he was called Cadmus from being a Cadmonite, which is a family mentioned by Moses. In like manner he imagines, that Harmonia had her name from mount Hermon, which was probably in the district of the Cadmonites. The story of the dragon he deduces from the Hevæi, or Hivites; the same people as the Cadmonites. He proceeds afterwards with great address to explain the rest of the fable, concerning the teeth of the dragon, which were sown; and the armed men, which from thence arose: and what he says is in many particulars attended with a great shew of probability. Yet after all his ingenious conjectures, I am obliged to dissent from him in some points; and particularly in one, which is of the greatest moment. I cannot be induced to think, that Cadmus was, as Bochart represents him, a Phenician. Indeed I am persuaded, that no such person existed. If Cadmus brought letters from Phenicia, how came he to bring but sixteen; when the people, from whom he imported them, had undoubtedly more, as we may infer from their neighbours? And if they were the current letters of Greece, as Herodotus intimates; how came it to pass, that the tablet of Alcmena, the wife of Amphitryon, the third in descent from Cadmus, could not be understood, as we are assured by [[1062]]Plutarch? He says, that in the reign of Agesilaus of Sparta, a written tablet was found in the tomb of Alcmena, to whom it was inscribed: that the characters were obsolete, and unintelligible; on which account they sent it to Conuphis of Memphis in Egypt, to be decyphered. If these characters were Phenician, why were they sent to a priest of a different country for interpretation? and why is their date and antiquity defined by the reign of a king in Egypt? [[1063]]Τους τυπους ειναι της επι Πρωτει βασιλευοντι γραμματικης. The form of the letters was the same as was in use when Proteus reigned in that country. Herodotus, indeed, to prove that the Cadmians brought letters into Greece, assures us, that he saw specimens of their writing at Thebes, in the temple of Apollo [[1064]]Ismenius: that there was a tripod as antient as the reign of Laius, the son of Labdacus; with an inscription, which imported, that it had been there dedicated by Amphitryon upon his victory over the Teleboæ. I make no doubt, but that Herodotus saw tripods with antient inscriptions: and there might be one with the name of Amphitryon: but how could he be sure that it was the writing of that person, and of those times? We know what a pleasure there is in enhancing the antiquity of things; and how often inscriptions are forged for that purpose. Is it credible that the characters of Amphitryon should be so easy to be apprehended, when those of his wife Alcmena could not be understood? and which of the two are we in this case to believe, Herodotus or Plutarch? I do not mean that I give any credence to the story of Alcmena and her tablet: nor do I believe that there was a tripod with characters as antient as Amphitryon. I only argue from the principles of the Greeks to prove their inconsistency. The Pheneatæ in Arcadia shewed to Pausanias an inscription upon the basis of a brazen statue, which was dedicated to [[1065]]Poseidon Hippius. It was said to have been written by Ulysses, and contained a treaty made between him and some shepherds. But Pausanias acknowledges that it was an imposition; for neither statues of brass, nor statues of any sort, were in use at the time alluded to.
It is said of Cadmus, that he introduced the rites of [[1066]]Bacchus into Greece. But how is this possible, if Bacchus was his descendant, the son of his daughter Semele? To remedy this, the latter mythologists suppose, that there was a prior Bacchus, who was worshipped by Cadmus. This is their usual recourse, when they are hard pressed with inconsistencies. They then create other personages, to help them out of their difficulties. They form, with great facility, a new Semiramis, or Ninus; another Belus, Perseus, Minos, Hermes, Phoroneus, Apis, though to little purpose: for the mistake being fundamental, the inconveniencies cannot be remedied by such substitutes. We are told that Cadmus was a Phenician: but Diodorus Siculus speaks of him as assuredly of Egypt; and mentions moreover, that he was a native of the Thebaïs: [[1067]]Καδμον εκ Θηβων οντα των Αιγυπτιων. Pherecydes Syrus also, from whom most of the mythology of Greece was borrowed, makes Cadmus an [[1068]]Egyptian, the son of Agenor and Argiope, who was the daughter of Nilus. By others he is said to have been the son of Antiope, the daughter of Belus: consequently he must originally have been of Babylonish extraction. His father Agenor, from whom he is supposed to have been instructed in the sciences, is represented by Nonnus as residing at Thebes.
[[1069]]Πατρια θεσπεσιης δεδαημενος οργια τεχνης,
Αιγυπτιης σοφιης μεταναστιος, ημος Αγηνωρ
Μεμφιδος ενναετης ἑκατομπυλον ῳκεε Θηβην.
We learn the same from the Scholiast upon Lycophron, who styles the king Ogugus. [[1070]]Και ὁ Ωγυγος Θηβων Αιγυπτιων ην Βασιλευς, ὁθεν ὁ Καδμος ὑπαρχων, ελθων εν Ἑλλαδι τας Ἑπταπυλους εκτισε. Moreover Ogugus was king of Thebes in Egypt: of which country was Cadmus, who came into Greece, and built the city styled Heptapulæ. It was from the same part of the world, that the mysteries were imported, in which Cadmus is represented as so knowing: and here it was, that he was taught hieroglyphics, and the other characters, which are attributed to him. For he is said to have been expert [[1071]]Χειρος οπισθοποροιο χαραγματα λοξα χαρασσων. These arts he carried first to the coast of Sidon, and Syria; and from thence he is supposed to have brought them to Greece: for, before he came to Hellas, he is said to have reigned in conjunction with Phœnix, both at Sidon and Tyre. [[1072]]Φοινιξ και Καδμος, απο Θηβων των Αιγυπτιων εξελθοντες εις την Συριαν Τυρου και Σιδωνος εβασιλευσαν. Phœnix and Cadmus came from Thebes in Egypt, and reigned at Tyre and Sidon.
Thus I have taken pains to shew, that Cadmus was not, as has been generally thought, a Phenician. My next endeavour will be to prove that no such person existed. If we consider the whole history of this celebrated hero, we shall find, that it was impossible for one person to have effected what he is supposed to have performed. His expeditions were various and wonderful; and such as in those early times would not have been attempted, nor could ever have been completed. The Helladians say little more, than that he built Thebes, and brought letters into Greece: that he slew a dragon, from the teeth of which being sowed in the ground there arose an army of earthborn men. The writers of other countries afford us a more extensive account: among the principal of which are to be esteemed Herodotus, Diodorus, Strabo, and Pausanias. Some of them had their [[1073]]doubts about the reality of this adventurer: and from the history which they have transmitted, we may safely infer, that no such person existed, as has been described under the character of Cadmus.
He is said to have sailed first to [[1074]]Phenicia and Cyprus; and afterwards to [[1075]]Rhodes. Here he instructed the people in the religion which he professed; and founded a temple at Lindus, where he appointed an order of priests. He did the same [[1076]]at Thera, and afterwards was at [[1077]]Thasus: and proceeding in his travels partook of the Cabiritic mysteries in [[1078]]Samothracia. He visited [[1079]]Ionia, and all the coast upwards to the Hellespont and Propontis. He was at Lesbos, which he named [[1080]]Issa: where some of his posterity were to be found long after. He was also at Anaphe, one of the Sporades; which island was denominated Membliaros from one of his [[1081]]followers. Mention is made of his being upon the [[1082]]Hellespont, and in Thrace. Here he resided, and found out a mine of [[1083]]gold, having before found one of copper in [[1084]]Cyprus. Hence he is said to have procured great wealth. [[1085]]Ὁδε Καδμου πλουτος περι Θρακην, και το Παγγαιον ορος. We hear of him afterwards in [[1086]]Eubœa; where there are to be found innumerable traces of him, and his followers. He was likewise at [[1087]]Sparta, as we may infer from the Heroüm erected to him by Eurotas, and his brethren, the sons of Huræus. He must have resided a great while in [[1088]]Attica; for there were many edifices about Athens attributed to him. He settled at Tanagra in Bœotia; where he lost all his companions, who were slain by a dragon. He afterwards built Thebes. Here he was king; and is said to have reigned sixty-two [[1089]]years. But as if his wanderings were never to be terminated, he leaves his newly founded city, and goes to Illyria. Here we find him again in regal state. [[1090]]Βασιλευει Καδμος των Ιλλυριων. He reigns over the country which receives its name from his son. [[1091]]Ιλλυρια—απο Ιλλυριου του Καδμονος παιδος. Now whoever is truly acquainted with antiquity, must know, that, in the times here spoken of, little correspondence was maintained between nation and nation. Depredations were very frequent; and every little maritime power was in a state of [[1092]]piracy: so that navigation was attended with great peril. It is not therefore to be believed, that a person should so often rove upon the seas amid such variety of nations, and reside among them at his pleasure: much less that he should build temples, found cities, and introduce his religion, wherever he listed; and this too in such transient visits. Besides, according to the Egyptian accounts, the chief of his adventures were in Libya. He married Harmonia at the lake [[1093]]Tritonis; and is said to have founded in that part of the world no less. than an hundred cities:
[[1094]]Λιβυστιδι Καδμος αρουρᾳ
Δωμησας πολιων ἑκατονταδα.
Some of these cities seem to have been situated far west in the remoter parts of Africa.
[[1095]]Και Λιβυες στρατοωντο παρ' Ἑσπεριον κλιμα γαιης,
Αγχινεφη ναιοντες Αλημονος αστεα Καδμου.
Carthage itself was of old called [[1096]]Cadmeia: so that he may be ranked among the founders of that city. Καρχηδων, Μητροπολις Λιβυης—εκαλειτο δε Καινη πολις, και Καδμεια. He is mentioned by Moses Chorenensis to have settled in [[1097]]Armenia, where there was a regio Cadmeia not far from Colchis. He reigned here; and is said to have been of the giant race, and to have come from [[1098]]Babylonia. And as the city Carthage in Libya was called Cadmeia, so in this region Cadmeia, there was a city Carthage: [[1099]]Καρχηδων πολις Αρμενιας.
Such are the expeditions of Cadmus. But is it credible that any person could have penetrated into the various regions, whither he is supposed to have gone? to have founded colonies in Phenicia, Cyprus, Rhodes, Thera, Thasus, Anaphe, Samothracia? to have twice visited the Hellespont? to have worked the mines in the Pangean mountains, and in other places? to have made settlements in Eubœa, Attica, Bœotia, and Illyria? and, above all, to have had such territories in Afric? He is represented as heir to the kingdom of Egypt: this he quitted, and obtained a kingdom in Phenicia. He leaves this too; and after much wandering arrives in Greece; where he founds several cities, and reigns sixty-two years. After this, hard to conceive! he is made king in Illyria. He must also have reigned in Afric: and his dominions seem to have been considerable, as he founded an hundred cities. He is represented as a king in Armenia; and had there too no small territory. Sure kingdoms in those times must have been very cheap, if they were so easily attainable. But the whole is certainly a mistake; at least in respect to [[1100]]Cadmus. No person could possibly have effected what is attributed to him. They were not the achievements of one person, nor of one age. And place Cadmus at any given æra, and arrange his history, as may appear most plausible; yet there will arise numberless inconsistencies from the connexions he must have in respect to time, place, and people; such as no art nor disposition can remedy.
It may be asked, if there were no such man as Cadmus, what did the antients allude to under this character? and what is the true purport of these histories? The travels of Cadmus, like the expeditions of Perseus, Sesostris, and Osiris, relate to colonies, which at different times went abroad, and were distinguished by this title. But what was the work of many, and performed at various seasons, has been attributed to one person. Cadmus was one of the names of Osiris, the chief Deity of Egypt. Both Europa, and Harmonia are of the like nature. They were titles of the Deity: but assumed by colonies, who went out, and settled under these denominations. The native Egyptians seldom left their country, but by force. This necessity however did occur: for Egypt at times underwent great [[1101]]revolutions. It was likewise in some parts inhabited by people of a different cast; particularly by the sons of Chus. These were obliged to retire: in consequence of which they spread themselves over various parts of the earth. All, who embarked under the same name, or title, were in aftertimes supposed to have been under the same leader: and to him was attributed the honour of every thing performed. And as colonies of the same denomination went to parts of the world widely distant; their ideal chieftain, whether Cadmus, or Bacchus, or Hercules, was supposed to have traversed the same ground: and the achievements of different ages were conferred upon a fancied hero of a day. This has been the cause of great inconsistency throughout the mythology of the antients. To this they added largely, by being so lavish of titles, out of reverence to their gods. Wherever they came they built temples to them, and cities, under various denominations; all which were taken from some supposed attribute. These titles and attributes, though they belonged originally to one God, the Sun; yet being [[1102]]manifold, and misapplied, gave rise to a multitude of Deities, whose æra never could be settled, nor their history rendered consistent. Cadmus was one of these. He was the same as Hermes of Egypt, called also Thoth, Athoth, and Canathoth: and was supposed to have been the inventor of letters. He was sometimes styled Cadmilus, another name for Hermes; under which he was worshipped in Samothracia, and Hetruria. Lycophron speaking of the prophet Prulis, in Lesbos, tells us, that he was the son of Cadmus, and of the race of Atlas. And he was the person, who was supposed to give information to the Greeks, when they were upon their expedition towards Troy.
[[1103]]Ὡς μη σε Καδμος ωφελ' εν περιῤῥυτῳ
Ισσῃ φυτευσαι δυσμενων ποδηγετην.
These are the words of Cassandra: upon which the Scholiast observes; Πρυλις, ὑιος του Καδμιλου, και Καδμου, ητοι Ἑρμου: Prulis of Lesbos was the son of Cadmilus, or Cadmus, the same as Hermes. And afterwards he mentions, [[1104]]ὁ Καδμος, ητοι Ἑρμης, Cadmus, who is the same as Hermes. In another place he takes notice, that the name of Hermes among the Hetrurians was [[1105]]Cadmilus: and it has been shewn, that Cadmilus, and Cadmus, are the same. To close the whole, we have this further evidence from Phavorinus, that Cadmus was certainly an epithet or title of Hermes. [[1106]]Καδμος, ου κυριον μονον, αλλα και Ἑρμου επιθετον.
Harmonia, the wife of Cadmus, who has been esteemed a mere woman, seems to have been an emblem of nature, and the fostering nurse of all things. She is from hence styled [[1107]]παντροφος Ἁρμονια. And when Venus is represented in the allegory as making her a visit, she is said to go [[1108]]εις δομον Ἁρμονιας παμμητορος, to the house of the all-productive parent. In some of the Orphic verses she is represented not only as a Deity, but as the light of the world.
[[1109]]Ἁρμονιη, κοσμοιο φαεσφορε, και σοφε Δαιμον.
Harmonia was supposed to have been a personage, from whom all knowledge was derived. On this account the books of science were styled [[1110]]κυρβιας Ἁρμονιας, the books of Harmonia, as well as the books of Hermes. These were four in number, of which Nonnus gives a curious account, and says, that they contained matter of wonderful antiquity.
[[1111]]Ειν ἑνι θεσφατα παντα, ταπερ πεπρωμενα κοσμῳ
Πρωτογονοιο Φανητος επιγραφε μαντιπολος χειρ.
The first of them is said to have been coeval with the world.
[[1112]]Πρωτην κυρβιν οπωπεν ατερμονος ἡλικα κοσμου,
Ειν ἑνι παντα φερουσαν, ὁσα σκηπτουχος Οφιων
Ηνυσεν.
From hence we find, that Hermon, or Harmonia, was a Deity, to whom the first writing is ascribed. The same is said of Hermes. [[1113]]Ἑρμης λεγεται Θεων εν Αιγυπτῳ γραμματα πρωτος ἑυρειν. The invention is also attributed to Taut, or Thoth. [[1114]]Πρωτος εστι Τααυτος, ὁ των γραμματων την ἑυρεσιν επινοησας,—ὁν Αιγυπτιοι μεν εκαλεσαν Θωυθ, Αλεξανδρεις δε Θωθ, Ἑρμην δε Ἑλληνες μετεφρασαν. Cadmus is said not only to have brought letters into Greece, but to have been the inventor of them: from whence we may fairly conclude, that under the characters of Hermon, Hermes, Taut, Thoth, and Cadmus, one person is alluded to. The Deity called by the Greeks Harmonia, was introduced among the Canaanites very early by people from Egypt: and was worshipped in Sidon, and the adjacent country, by the name of [[1115]]Baal Hermon.
Europa likewise was a Deity; according to Lucian the same as Astarte, who was worshipped at Hierapolis in Syria. He visited the temple, and had this information from the priests: [[1116]]ὡς δε μοι τις των Ἱρεων απηγετο, Ευρωπης εστι (το αγαλμα) της Καδμου αδελφεης. He is speaking of the statue in the temple, which the priests told him belonged to a Goddess, the same as Europa, the sister of Cadmus. She was also esteemed the same as Rhea; which Rhea we know was the reputed mother of the gods, and particularly the mother of Jupiter.
[[1117]]Εστ' αν Ῥεια τεκοι παιδα Κρονῳ εν φιλοτητι.
Pindar speaks of Europa, as the [[1118]]daughter of Tityus: and by Herodotus she is made the mother of [[1119]]Sarpedon and Minos.
I have mentioned, that Cadmus was the same as the Egyptian Thoth; and it is manifest from his being Hermes, and from the invention of letters being attributed to him. Similar to the account given of Cadmus is the history of a personage called by the Greeks Caanthus; this history contains an epitome of the voyage undertaken by Cadmus, though with some small variation. Caanthus is said to have been the son of Oceanus; which in the language of Egypt is the same as the son of Ogus, and Oguges; a different name for the same [[1120]]person. Ogus, and with the reduplication Ogugus, was the same as Ogyges, in whose time the flood was supposed to have happened. Ogyges is represented both as a king of Thebes in Egypt, and of Thebes in Bœotia: and in his time Cadmus is said to have left the former country, and to have come to the latter, being sent in quest of his sister Europa by his father. Caanthus was sent by his father with a like commission. His sister Melia had been stolen away; and he was ordered to search every country, till he found her. He accordingly traversed many seas, and at last lauded in Greece, and passed into Bœotia. Here he found, that his sister was detained by Apollo in the grove of Ismenus. There was a fountain [[1121]]of the same name near the grove, which was guarded by a dragon. Caanthus is said to have cast fire into this sacred recess; on which account he was slain by Apollo. His ταφος, or tomb, was in aftertimes shewn by the Thebans. We may perceive, that the main part of this relation agrees with that of Cadmus. Melie, the sister of Caanthus, is by some spoken of as the mother of [[1122]]Europa: which shews, that there is a correspondence between the two histories. The person also, who sent these two adventurers, the sister, of whom they went in quest, and the precise place, to which they both came, exhibit a series of circumstances so similar, that we need not doubt, but that it is one and the same history. It is said, that Caanthus threw fire into the sacred [[1123]]grove: which legend, however misconstrued, relates to the first establishment of fire-worship at Thebes in the grove of Apollo Ismenius. The term Ismenius is compounded of Is-Men, ignis Menis. Meen, Menes, Manes, was one of the most antient titles of the Egyptian God Osiris, the same as Apollo, and Caanthus. What has been mentioned about Cadmus and Caanthus, is repeated under the character of a person named Curnus; who is said to have been sent by his father Inachus in search of his sister [[1124]]Io. Inachus, Oceanus, Ogugus, and Agenor, are all the same personages under different names; and the histories are all the same.
That Cadmus was of old esteemed a Deity may be farther proved from his being worshipped at Gortyna in Crete, as we learn from [[1125]]Solinus. Iidem Gortynii et Cadmum colunt, Europæ fratrem. He had moreover an Heroum at Sparta, which was erected by people styled the sons of [[1126]]Huræus. We learn from Palæphatus, that according to some of the antient mythologists, Cadmus was the person, who slew the serpent [[1127]]at Lerna. And according to Nonnus he contended with the giant Typhasus, and restored to Jupiter his lost [[1128]]thunder. By this is meant, that he renewed the rites, and worship of the Deity, which had been abolished. These are circumstances, which sufficiently shew, that Cadmus was a different personage, from what he is generally imagined. There was a hill in Phrygia of his name, and probably sacred to him; in which were the fountains of the river [[1129]]Lycus. There was also a river Cadmus, which rose in the same mountain, and was lost underground. It soon afterwards burst forth again, and joined the principal stream. Mountains and rivers were not denominated from ordinary personages. In short Cadmus was the same as Hermes, Thoth, and Osiris: under which characters more than one person is alluded to, for all theology of the antients is of a mixed nature. He may principally be esteemed Ham, who by his posterity was looked up to as the Sun, and worshipped under his titles: a circumstance, however, which was common to all, who were styled Baalim. That he was the same as Ham, will appear from the etymology of his name. I have before shewn, that the Sun was styled [[1130]]Achad, Achon, and Achor: and the name, of which we are treating, is a compound of [[1131]]Achad-Ham, rendered by the Greeks Acadamus and Academus, and contracted Cadmus. Many learned men have thought, that the place at Athens called Academia was founded by Cadmus, and denominated from him: and of the latter circumstance I make no doubt. [[1132]]Ab hoc Cadmo Eruditi Academiam, quasi Cadmiam deducunt: quo nomine indigitari locum musis studiisque sacratum notissimum est. The true name of Cadmus, according to this supposition, must have been, as I have represented, Acadamus; or, as the Ionians expressed it, Academus, to have Academia formed from it. Herodotus informs us, that, when the Cadmians came to Attica, they introduced a new system of [[1133]]Architecture; and built temples in a style different from that to which the natives had been used. And he describes these buildings as erected at some distance from those of the country. This was the situation of the place called Academia, which stood at the distance of a few furlongs from [[1134]]Athens. It was a place of exercise and science; and by all accounts finely disposed: being planted with a variety of trees, but particularly Olives, called here (Μοριαι) Moriæ. There were likewise springs, and baths for the convenience of those who here took their exercise. The tradition among the Athenians was, that one Ecademus, or Academus, founded it in antient times; from whom it received its name. Laërtius styles him the hero Ecademus: [[1135]]Απο τινος Ἡρωος ωνομασθη Εκαδημου. And Suidas to the same purpose; Απο Εκαδημου τινος Ἡρωος ονομασθεν. But Eupolis, the comic writer, who was far prior, speaks of him as a Deity: [[1136]]Εν ευσκιοις δρυμοισιν Ακαδημου Θεου. The trees, which grew within the precincts, were looked upon as very sacred, [[1137]]οντως ἱεραι, and the place itself in antient times was of so great sanctity, that it was a profanation to laugh there; [[1138]]προτερον εν Ακαδημιᾳ μηδε γελασαι εξουσιαν ειναι.
The Ceramicus at Athens had the same name; and it was undoubtedly given from the same personage. Ακαδημια. καλειται δε ὁυτως ὁ Κεραμικος. Hesych. The common notion was, that it was denominated from the hero [[1139]]Ceramus, the son of Dionusus. This arose from the common mistake; by which the place was put for the person, to whom it was sacred, and whose name it bore. Ham was the supposed hero: and Ceramus was Cer-Ham, the tower or temple of Ham, which gave name to the inclosure. This abuse of terms is no where more apparent than in an inscription mentioned by Gruter; where there is a mixed title of the Deity formed from his place of worship.
[[1140]]Malacæ Hispaniæ.
MARTI CIRADINO
TEMPLUM COMMUNI VOTO
ERECTUM.
Cir-Adon was the temple of Adon, or Adonis; the Amonian title of the chief God. In like manner near mount Laphystium in Bœotia, the God [[1141]]Charops was worshipped, and styled Hercules Charops. But Char-Ops, or Char-Opis, signified the temple of the serpent Deity: and was undoubtedly built of old by the people named Charopians, and Cyclopians; who were no other than the antient Cadmians. Ceramicus was an Egyptian name; and one of the gates or towers of the gates at [[1142]]Naucratis in that country was so called. It was also the name of an harbour in Caria, probably denominated from some building at the [[1143]]entrance.
I may possibly be thought to proceed too far in abridging history of so many heroic personages, upon whose names antiquity has impressed a reverence; and whose mighty actions have never been disputed. For though the dress and colouring may have been thought the work of fancy, yet the substance of their history has been looked upon as undeniably true. To which I answer, that it was undoubtedly founded in truth: and the only way to ascertain what is genuine, must be by stripping history of this unnatural veil, with which it has been obscured; and to reduce the whole to its original appearance. This may be effected upon the principles which I have laid down; for if instead of Perseus, or Hercules, we substitute bodies of men, who went under such titles, the history will be rendered very probable, and consistent. If instead of one person, Cadmus traversing so much ground, and introducing the rites of his country at Rhodes, Samos, Thera, Thasus, Samothrace, and building so many cities in Libya, we suppose these things to have been done by colonies, who were styled Cadmians, all will be very right, and the credibility of the history not disputed. Many difficulties may by these means be solved, which cannot otherwise be explained: and great light will be thrown upon the mythology of the antients.
The story then of Cadmus, and Europa, relates to people from Egypt, and Syria, who went abroad at different times, and settled in various parts. They are said to have been determined in their place of residence by an ox, or cow: by which this only is meant, that they were directed by an oracle: for without such previous inquiry no colonies went abroad. An oracle by the Amonians was termed Alphi, and Alpha, the voice of God. In Egypt the principal oracular temples were those of the sacred animals Apis and Mneuis. These animals were highly reverenced at Heliopolis, and Memphis, and in other cities of that country. They were of the male kind; but the honours were not confined to them; for the cow and heifer were held in the like veneration, and they were esteemed equally prophetic. Hence it was, that they were in common with the Apis and Mneuis styled Alphi, and Alpha: which name was likewise current among the Tyrians, and Sidonians. In consequence of this, Plutarch, speaking of the letter Alpha, says, [[1144]]Φοινικας ὁυτω καλειν τον Βουν. The Phenicians call an ox Alpha. And Hesychius speaks to the same purpose. Αλφα, βους. Thus we find that Alpha was both an oracle, and an oracular animal. The Grecians took it in the latter acceptation; and instead of saying that the Cadmians acted in obedience to an oracle, they gave out, that Cadmus followed a cow. What is alluded to in the animal, which was supposed to have been his guide, may be known by the description given of it by Pausanias: [[1145]]Επι δε ἑκατερας της βοος πλευρας σημειον επειναι λευκον, εικασμενον κυκλῳ της Σεληνης. There was a white mark on each side of the cow like the figure of the moon. The poet quoted by the Scholiast upon Aristophanes speaks to the same purpose. [[1146]]Λευκον σχημ' ἑκατερθε περιπλοκον, ηυτε Μηνης. This is an exact description of the [[1147]]Apis, and other sacred kine in Egypt: and the history relates to an oracle given to the Cadmians in that country. This the Grecians have represented, as if Cadmus had been conducted by a cow: the term Alphi, and Alpha, being liable to be taken in either of these acceptations. Nonnus speaks of Cadmus as bringing the rites of [[1148]]Dionusus, and Osiris, from Egypt to Greece: and describes him according to the common notion as going in quest of a bull, and as being determined in his place of residence by a [[1149]]cow. Yet he afterwards seems to allude to the true purport of the history; and says, that the animal spoken of was of a nature very different from that, which was imagined: that it was not one of the herd, but of divine original.
[[1150]]Καδμε ματην περιφοιτε, πολυπλανον ιχνος ἑλισσεις·
Μαστευεις τινα Ταυρον, ὁν ου βοεη τεκε γαστηρ.
Under the character of Europa are to be understood people styled Europians from their particular mode of worship. The first variation from the purer Zabaism consisted in the Ophiolatria, or worship of the serpent. This innovation spread wonderfully; so that the chief Deity of the Gentile world was almost universally worshipped under this symbolical representation. The serpent among the Amonians was styled Oph, Eph, and Ope: by the Greeks expressed Οφις, Οπις, Ουπις: which terms were continually combined with the different titles of the Deity. This worship prevailed in Babylonia, Egypt, and Syria: from which countries it was brought by the Cadmians into Greece. Serpentis eam venerationem acceperunt Græci a Cadmo. [[1151]]Vossius. It made a part in all their [[1152]]mysteries; and was attended with some wonderful circumstances: of which I have before made some mention in the treatise de Ophiolatriâ. Colonies, which went abroad, not only went under the patronage, but under some title of their God: and this Deity was in aftertimes supposed to have been the real conductor. As the Cadmians, and Europians, were Ophitæ, both their temples, and cities, also the hills, and rivers, where they settled, were often denominated from this circumstance. We read of Anopus Asopus, Oropus, Europus, Charopus, Ellopis, Ellopia; all nearly of the same purport, and named from the same object of worship. Europa was a [[1153]]Deity: and the name is a compound Eur-Ope, analogous to Canope, Canophis, and Cnuphis of Egypt; and signifies Orus Pytho. It is rendered by the Greeks as a feminine, upon a supposition, that it was the name of a woman; but it related properly to a country; and we find many places of the like etymology in Media, Syria, and Babylonia: which were expressed in the masculine Europos, and Oropus. The same also is observable in Greece.
I have shewn, that Cadmus was Taut, or Thoth; the Taautes of Sanchoniathon. It is said of this person, that he first introduced the worship of the serpent: and this so early, that not only the Tyrians and Sidonians, but the Egyptians received it from him. From hence we may infer, that it came from [[1154]]Babylonia, [[1155]]Την μεν ουν του Δρακοντος φυσιν, και των οφεων, αυτος εξεθειασεν ὁ Τααυτος, και μετ' αυτον αυθις Φοινικες τε, και Αιγυπτιοι.
The learned writers, who have treated of the Cadmians, have failed in nothing more, than in not considering, that they were a twofold colony, which came both from Egypt, and Syria: from Egypt first; and then from Syria, and Canaan. In their progress westward they settled in Cyprus, Crete, Rhodes, Samos, Lesbos, Thrace: also in Eubœa, Attica, and Bœotia. In process of time they were enabled to make settlements in other parts, particularly in Epirus and Illyria: and to occupy some considerable provinces in Italy as high up as the Padus. Wherever they passed they left behind them numberless memorials: but they are to be traced by none more plainly than by their rites, and worship. As they occupied the greatest part of Syria, that country was particularly addicted to this species of idolatry. Many temples were erected to the Ophite God: and many cities were denominated from him. Both [[1156]]Appian and Stephanus Byzantinus mention places in Syrophenicia called Oropus. Upon the Euphrates also in Mesopotamia were the cities [[1157]]Amphipolis, and [[1158]]Dura, both called of old Oropus. The chief Syrian God had the title of Bel, Baal, and Belial: which last the Greeks rendered Βελιαρ. Hence Clemens instead of saying, what agreement can there be between Christ and Belial, says [[1159]]Τις δε συμφωνησις Χριστου προς ΒΕΛΙΑΡ. This Belial, or Beliar, was the same as Belorus, and Osiris, who were worshipped under the symbol of a serpent. Hence Hesychius explains the term Beliar by a serpent. Βελιαρ—δρακων. Beliar is the same as a dragon or serpent. The Cadmians are said to have betaken themselves to Sidon, and Biblus: and the country between these cities is called Chous at this day. To the north is the city, and province of Hama: and a town, and castle, called by D'Anville Cadmus; by the natives expressed Quadamus, or [[1160]]Chadamus. The Cadmians probably founded the temple of Baal Hermon in Mount Libanus, and formed one of the Hivite nations in those parts. Bochart has very justly observed, that an Hivite is the same as an [[1161]]Ophite: and many of this denomination resided under Mount Libanus, and Anti-Libanus; part of which was called Baal Hermon, as we learn from the sacred writings. [[1162]]Now these are the nations, which the Lord left to prove Israel, namely, five Lords of the Philistines, and all the Canaanites, and the Sidonians; and the Hivites that dwell in Mount Lebanon from Mount Baal Hermon unto the entering in of Hamath. There were other Hivites, who are mentioned by Moses among the children of [[1163]]Canaan. But the Cadmonites, and many of the people about Mount Libanus were of another family. The Hivites of Canaan Proper were those, who by a stratagem obtained a treaty with [[1164]]Joshua. Their chief cities were Gibeon, Cephirah, Beeroth, and Kirjath Jearim. These lay within the the tribe of [[1165]]Judah, and of Benjamin, who possessed the southern parts of Canaan. But the other Hivites, among whom were the Cadmonites, lay far to the north under Libanus, at the very extremities of the country. The sacred writer distinguishes them from the Canaanites, as well as from the other Hivites, by saying, the Hivites of Baal Hermon. And he seems to distinguish the Sidonians from the genuine Canaanites, and justly: for if we may credit prophane history, the Cadmians had obtained the sovereignty in that city: and the people were of a mixed race. [[1166]]Καδμος—Τυρου και Σιδωνος εβασιλευεν. The Cadmians extended themselves in these parts quite to the Euphrates, and westward to the coast of Greece, and Ausonia; and still farther to the great Atlantic. They went under the name of Ellopians, Oropians, [[1167]]Cadmonites, Hermonians, Ophitæ, and wherever they settled there will be always found some reference to their antient history, and religion. As they were particularly styled Ophitæ, or Hivites, many places whither they came, were said to swarm with [[1168]]serpents. Rhodes was under this predicament, and had the name of Ophiusa: which name was given on account of the Hivites, who there settled, and of the serpent-worship, which they introduced. But the common notion was, that it was so called from real serpents, with which it was infested. The natives were said to have been of the giant race, and the [[1169]]Heliadæ or offspring of the Sun; under which characters the antients particularly referred to the sons of Chus, and Canaan. Their coming to the island is alluded to under the arrival both of Danaus and Cadmus, by whom the rites, and [[1170]]religion of the Rhodians are supposed to have been introduced. In Greece were several cities named Oropus, by which is signified Ori Serpentis civitas. One of these was near [[1171]]Tanagia upon the border of Attica, and Bœotia. This is the very spot where the Cadmians first resided: and the city was undoubtedly built by them. It stood near the warm baths of Amphiaraus, whose temple belonged to the Oropians; and who was particularly worshipped by them. We are informed by Strabo, that the temple of Amphiaraus was built either in imitation, or in memory, of one called Cnopia at [[1172]]Thebes. Cnopia is a contraction for Can-Opia; and the temple was certainly founded by people from Egypt. It took its name from Can-ope, or Can-opus, the Ophite God of that country; and of the people likewise, by whom the building was erected. The natives of Bœotia had many memorials of their having been originally Ophites. The history of their country had continual references to serpents and dragons. They seem to have been the national insigne: at least they were esteemed so by the people of Thebes. Hence we find, that upon the tomb of Epaminondas there was figured a shield with a serpent for a device, to signify that he was an Ophite, or [[1173]]Theban. The Spartans were of the same race: and there is said to have been the same device upon the shield of [[1174]]Menelaus, and of [[1175]]Agamemnon. The story of Cadmus, and of the serpent, with which he engaged upon his arrival in Bœotia, relates to the Ophite worship, which was there instituted by the Cadmians. So Jason in Colchis, Apollo in Phocis, Hercules at Lerna, engaged with serpents, all which are histories of the same purport; but mistaken by the later Grecians.
It will not, I think, be amiss to take notice of some of those countries westward, to which Cadmus is said to have betaken himself. From Bœotia he is supposed to have passed to Epirus and Illyria; and it is certain, that the Cadmians settled in many places upon that coast. In Thesprotia was a province of the Athamanes; who were denominated from their Deity Ath-Man, or Ath-Manes. Here were the rivers Acheron, and Cocytus, the lake Acherusia, and the pestiferous pool [[1176]]Aornon Here was the city Acanthus similar to one of the same name about forty miles above [[1177]]Memphis: and a nation of people called [[1178]]Oreitæ: all which have a reference to Egypt. The oracle at Dodona was founded by people from the same country, as we are assured by [[1179]]Herodotus and others. And not only colonies from that country, but people from Canaan must have betaken themselves to these parts, as is evident from names of places. This will appear from the city [[1180]]Phœnice: and from another near Oricum, called Palæste; and from the coast and region styled Palæstina. This was the spot where Cæsar landed, before he marched to Pharsalia. [[1181]]Postridie terram attigit Cerauniorum saxa inter, et alia loca periculosa, quietam nactus stationem. At portus omnes timens, quod teneri ab adversariis arbitrabatur, ad eundem locum, qui adpellatur Palæste, omnibus navibus incolumibus, milites exposuit. Lucan takes notice of the same circumstance, and the coast Palæstina.
[[1182]]Inde rapi cœpere rates, atque æquora classem
Curva sequi; quæ jam, vento fluctuque secundo
Lapsa, Palæstinas uncis confixit arenas.
Here was the haven Comar, or [[1183]]Comarus, near the pool Aornus: and a city [[1184]]Oropus, similar to the Oropus of Syria, and Bœotia. And higher up was a region Europa, styled Europa Scythica by Festus Rufus. It is observable that there was a city in Epirus called [[1185]]Tecmon, similar to one in Canaan, as we may infer from the chief of David's captains being styled the [[1186]]Tecmonite.
Some of this family proceeded to the western part of the Adriatic gulf, and settled upon the Eridanus, or Po. Here were the Orobians, the same as the Oropians, whose chief city was Comus: near which the consul Marcellus overthrew the [[1187]]Galli Insubres. The story of Phaethon, who was supposed to have fallen into the Eridanus, is manifestly of Egyptian original; as the fable of Cycnus is from Canaan. Phaethon is by some represented as the first king, who reigned in [[1188]]Chaonia, and Epirus. He was in reality the same as Osiris, the Sun; whose worship was in there very early, as well as upon the Padus. The names of the Deities in every country are generally prefixed to the list of kings, and mistaken accordingly. Cycnus is supposed to have resided not only in Liguria, but in Ætolia, and Phocis. There was in these parts a lake [[1189]]Conope, from Cycnus called also [[1190]]Cycnëa; which names undoubtedly came from Egypt, and Canaan. The colonies upon the Padus left many memorials of their original; especially those, who were from the Caphtorim of Palestina. Some of them had carried on a great work upon the part of the river, where they settled; which from them was called [[1191]]Fossa Philistina; and Fossiones Philistinæ. Of this I have made mention [[1192]]before.
It is said of Cadmus, that at the close of his life, he was, together with his wife Harmonia, changed to a serpent of stone. This wonderful metamorphosis is supposed to have happened at Encheliæ, a town in Illyria, which circumstance is taken notice of by Lucan.
[[1193]]Tunc qui Dardaniam tenet Oricon, et vagus altis
Dispersus sylvis Athamas, et nomine prisco
Encheliæ, versi testantes funera Cadmi.
The true history is this. These two personages were here enshrined in a temple, or Petra: and worshipped under the symbol of a serpent. Scylax Caryandensis, speaking of this part of Illyria, says, [[1194]]Καδμου και Ἁρμονιας ὁι λιθοι εισιν ενταυθα, και ἱερον. In this region are two stones sacred to Cadmus, and Harmonia: and there is likewise a temple dedicated to them. Lucan, who calls the place Encheliæ, speaks of the name as of great antiquity. It undoubtedly was of long standing, and a term from the Amonian language. Encheliæ, Εγχελιαι, is the place of En-Chel, by which is signified the fountain of heaven; similar to Hanes, Anorus, Anopus in other parts. The temple was an Ophite Petra: which terms induced people to believe, that there were in these temples serpents petrified. It is possible, that in later times the Deity may have been worshipped under this form: whence it might truly be said of Cadmus, and Harmonia, that they would one day be exhibited in stone.
[[1195]]Λαϊνεην ημελλον εχειν οφιωδεα μορφην.
But the notion in general arose from a mistake; and was owing to a misinterpretation of the word Petra. On this account many personages were said to have undergone this change. Pollux, who was of a character superior to what is generally imagined, was said to have been turned to a stone.
[[1196]]Εις λιθον αυτοτελεστον εμορφωθη Πολυδευκης.
Ariadne underwent the like [[1197]]change. Also Battus, Atlas, [[1198]]Alcmena, and others. All these histories relate to personages, enshrined in temples styled Petra, who had a στυλος or rude pillar erected to their honour. This was the usage in all parts, before the introduction of images. There are allusions to these Ophite temples, and to these pillars, upon the coins of Syria, and Tyre. Upon these the Deity is represented between two rough stones, with two [[1199]]serpents on each side of him. A temple of this sort, which betrayed great antiquity, stood in the vicinity of Thebes, and was called the serpent's head. Pausanius speaks of it as remaining in his [[1200]]time. The same author affords another instance in his account of Achaia; which is attended with some remarkable circumstances. He tells us, [[1201]]that at Pheræ, a city of that region, was a fountain sacred to Hermes; and the name of it was Hama. Near this fountain were thirty large stones, which had been erected in antient times. Each of these was looked upon as a representative of some Deity. And Pausanias remarks, that instead of images, the Greeks in times of old universally paid their adoration to rude unwrought [[1202]]stones.
That the Cadmians were the people, whom I suppose them, may I think be proved from many other circumstances. There are some particulars in the history of these emigrants, by which they may be as effectually distinguished, as by any national mark of feature, or complexion. I have taken notice in a former treatise of the Cuthites, who came from Babylonia and settled in Egypt; and who were afterwards expelled the country. They came under different titles; and were styled Phenicians, Arabians, and Ethiopians; but they were more particularly distinguished by the name of Oritæ, and of shepherds. These appellations must be carefully kept in remembrance, for they will be found to occur in almost every part of the world, wherever any of this family settled. In the histories above given of Osiris, Dionusus, and others, we find, that the sons of Chus are represented as great travellers, and at the same time general benefactors: and it is to be observed, that the same characters occur in every history: the great outlines are the same in all. They appear to have been zealous worshippers of the Sun; and addicted to the rites of fire: which mode of worship they propagated, wherever they came. They are described as of superior stature, and were reputed the sons of Anac, and Urius, from Canaan, and Babylonia. In respect to science, they seem to have been very eminent, if we consider the times when they lived. They were particularly famed for their knowledge in astronomy, architecture, and music. They had great sagacity in finding [[1203]]mines, and consequently were very rich. Lastly, there continually occurs in their history some allusion to shepherds. Every one of these particulars may be met with in the accounts given of the Cadmians: but it was the turn of the times to make every thing centre in their imaginary leader, Cadmus. He is supposed to have found out mines in Cyprus, and Thrace: and to have been the inventor of letters, and the introducer of science. To him are ascribed the temples at Rhodes; and the buildings in Attica and Bœotia. We find him celebrated as a great [[1204]]theologist and astronomer: and it is reported of Cadmus, as it was also of Orpheus, that he left behind him many valuable remains, which [[1205]]Bion Proconnesius is said to have translated. But all these gifts, so lavishly bestowed upon one person, should be transferred to a people, who went under the name of Cadmians: and in whom all these requisites are to be found. If we make this allowance, the history will be found to be true. This people, in their migrations westward, were accompanied by others from Canaan, and Syria. I have shewn that they settled at Rhodes, where they were called Ophites, or Hivites. Another of their titles was Heliadæ, or children of the [[1206]]Sun. They were looked upon as adepts in every branch of science, and particularly famed for their skill in astronomy. They were the first navigators of the seas; and the division of time, with the notification of seasons, is ascribed to them. [[1207]]Ὁι δε Ἡλιαδαι διαφοροι γεγονοτες των αλλων εν παιδειᾳ διηνεγκαν, και μαλιστα εν Αστρολογιᾳ· εισηγησαντο δε και περι της ναυτιλιας πολλα, πολλα δε και περι τας ὡρας διεταξαν. All these arts, if we may believe Herodotus, took their rise in [[1208]]Babylonia: from whence they were carried by the Oritæ into Egypt: and from Egypt westward to Rhodes, and to various parts besides. The Oritæ, or Auritæ, were the same as the Heliadæ, denominated from the great object of their worship, the Sun. He was among other titles styled [[1209]]Orites: as we learn from Lycophron: which is by his Scholiast interpreted the Sun. [[1210]]Ωριτην θεον, τον αυτον Ἡλιον. The Deity, which is termed Orites, is no other than the Sun. These Heliadæ were Ophitæ; and introduced at Rhodes, and in other places, the worship of the serpent. Hence they occur in Greece under various titles, such as Ellopians, Europians, Oropians, Asopians, and the like, being so denominated from places which they consecrated to Ops, and Opis, the serpent. The Cadmians settled in Eubœa, which was called Ellopia from Ellops, a supposed brother of [[1211]]Cothus. Plutarch gives an account of Cothus himself coming to Eubœa in company with another named Arclus. [[1212]]Κοθος, και Αρκλος, ὁι Ξουθου παιδες εις Ευβοιαν ἡκον οικησαντες. By Cothus and Arclus are meant Cuthites and Herculeans, people of the same family, who settled in this island. The Oritæ of Egypt were also styled Arabians; and the Arabian nome was denominated from them. The Cadmians, who settled in Eubœa, may be traced under the same names. Strabo calls the people, who were supposed to attend Cadmus, Arabians, [[1213]]Αραβες, ὁι συν Καδμῳ. One district in the island was denominated from them, Æthiopium: [[1214]]Αιθιοπιον, ονομα χωριου εν Ευβοιᾳ. This is more particularly described by Stephanus, as the passage is happily corrected by Salmasius. Αιθιοπιον, χωριον Ευβοιας παρα Δηλιου, πλησιον του Ευριπου. There is a part of Eubœa hard by Delium, and near to the Euripus, called Ethiopium. But the most critical mark, by which any of these islands were distinguished, was that of [[1215]]Oritæ. This is the express title of the shepherds in Egypt; which they assumed both on account of the Deity, whom they worshipped, and in reference to the city Ur in Chaldea, from whence they were in part derived. They founded a city of the same name in Eubœa, which the Greeks expressed [[1216]]Oria: whence came the provincial title of Oritæ. Here Orion was supposed to have been [[1217]]nursed, whose history we know was from Babylonia. The natives had a tradition, that he was the son of [[1218]]Urieus, and of the gigantic race: the purport of which, I think, cannot be mistaken. They passed, as I have shewn, from Eubœa to Attica, and Bœotia. Here also was a city [[1219]]Ur, like that in Chaldea, and a tradition about Orion being born in these parts. They likewise pretended to shew his [[1220]]tomb. This city Ur, or Uria, was in the district of Tanagra, and stood directly opposite to the province of Ethiopia in Eubœa, being separated only by the narrow frith of the [[1221]]Euripus. They settled also at Træzen, where Orus is said to have resided: by which we are to understand his worshippers, the Oritæ. [[1222]]Φασι δε Ωρον γενεσθαι σφισιν εν γῃ πρωτον· εμοι μεν ουν Αιγυπτιον φαινεται, και ουδαμως Ἑλληνικον ονομα Ωρος ειναι. Βασιλευσαι δ' ουν φασιν αυτον, και Ωραιαν απ' αυτου καλεισθαι την γην. The people of Træzen, says Pausanias, give out, that one Orus was the first in their country. But the name Orus to me seems to have been of Egyptian original. They farther relate, that this Orus was a king, and that the province was from him called Oraia. Uria above, and Oraia here, however differently expressed, signify literally the land of Ur. In all these places the Cuthites went under various appellations, but particularly of Cyclopians, Ellopians, and [[1223]]Europians from their worship. Agreeably to the account which has been above given, we find, that the Heroum of Cadmus at Sparta was built by Europus, and his brethren: and they likewise are represented as the sons of [[1224]]Uræus. As we are acquainted with the eastern manner of speaking; and know that by the daughter of Tyre, the daughter of Jerusalem, the children of Moab, the children of Kedar, the children of Seir, the children of the east, are meant the inhabitants of those places: may we not be assured that by Europus and the sons of Urius and Uræus, are pointed out a people styled Europians of Babylonish extraction, who were ab origine from Ur in Chaldea? And is it not plain, that the history of Cadmus is founded upon terms ill understood, and greatly misapplied? Yet the truth is not totally defaced, as I hope, that I have made appear. By Moses Chorenensis Cadmus is represented as of the giant race; and he is said to have come from [[1225]]Babylonia. Nonnus mentions his planting in Greece a colony of giants.
[[1226]]Και σταχυς αυτολοχευτος ανηεξητο Γιγαντων.
Hence the Cadmians were styled Ανακες, and [[1227]]Ανακτες; and the temples of their Gods, Ανακτορια, Anactoria. These terms were imported from the Anakim of Egypt and Canaan: but as the people, who brought them, were Oritæ, and the sons of Urius, they must ultimately have come from Babylonia. Here astronomy, and the other sciences first commenced; and the worship of the Sun was first instituted: where the priests, and professors were styled Oritæ, and [[1228]]Orchani. Lucian indeed says, that astronomy was not derived to the Greeks either from the Egyptians, or the Ethiopians; but from [[1229]]Orpheus. This however intimates, that the Ethiopians, under which name the sons of Chus are mentioned by the [[1230]]Greeks, were supposed to have introduced science into this country; otherwise this caveat had been unnecessary. But we shall in the end shew, that Orpheus was from the same quarter. And to put the matter out of all doubt, we find Herodotus maintaining very determinately, that the knowledge of the heavens, and every thing relating to the distribution of time, was imported from [[1231]]Babylonia. As these Babylonians, these sons of Urius, manifestly came to Greece by the way of Egypt, it appears pretty evident, that they were the sons of Chus, of the shepherd race, who so long held the sovereignty in that kingdom. Hence it is, that throughout the whole mythology of the Grecians there are continual allusions to shepherds; a title, which we know was peculiar to the Auritæ of Egypt. Nonnus, in his allegorical poem, describes Cadmus in a pastoral habit, playing upon an instrument, and reclining himself under the shade of an oak.
[[1232]]Κλινας γειτονι νωτον ὑπο δρυι φορβαδος ὑλης,
Και φορεων αγραυλον αηθεος ἑιμα Νομηος.
He gives to him the same powers in harmony which were attributed to Orpheus. Hence Cadmus is made to say that he could charm the woods upon the mountains, and sooth the wild beasts of the forest: that he could even calm the ocean, and stop the course of its turbulent waters.
[[1233]]Θελξω δενδρεα παντα, και ουρεα, και φρενα θηρων·
Ωκεανον σπευδοντα παλινδινητον ερυξω.
Almost all the principal persons, whose names occur in the mythology of Greece and Italy, are represented as shepherds. Not only the Gods Faunus, Apollo, Pan, Sylvanus, Pales, Adonis, but Eumelus, Triptolemus, Ericthonius, Eumolpus, Aristæus, Battus, Daphnis, Terambus of Egypt, and Osiris, are represented of that profession. Hence it is, that we find altars, and inscriptions to the shepherd [[1234]]Gods. Apollo was styled Νομευς, and Ποιμνιος; and was said to have been educated in [[1235]]Arabia. When Rhea produced to the world Poseidon, she gave him to the care of a [[1236]]shepherd to bring him up among the flocks. Atlas, the great astronomer, is represented as a shepherd. [[1237]]Ατλας μαθηματικος ην Λιβυς ανηρ.—Πολυειδος δε ὁ διθυραμβοποιος τον Ατλαντα τουτον ΠΟΙΜΕΝΑ Λιβυν φησιν. Atlas the great mathematician, was a person of Libya. The Dithyrambic poet Polueidos says, that Atlas was a Libyan shepherd. There was a tradition that the temple of Ammon in Libya was built by a shepherd, from whom it received its name; [[1238]]απο του ἱδρυσαμενου ποιμενος. It is reported of the Muses, that they were of shepherd extraction, and tended flocks, which they entrusted to their favourite Aristæus.
[[1239]]Και μιν ἑων μηλων θεσαν ηρανον, ὁσσ' ενεμοντο
Αμπεδιον Φθιαν Αθαμαντιον, αμφι τ' ερυμνην
Οθρυν, και ποταμου ἱερον ῥοον Απιδανοιο.
This is the person by Virgil styled Pastor Aristæus. Zethus and Amphion are described as of the same profession, though kings of Thebes, [[1240]]Ζηθος δε και Αμφιων αδελφοι ησαν ποιμενες. Even the monster Polyphemus is taken notice of as a musician, and a [[1241]]shepherd. Macrobius mentions, that among the Phrygians the Sun was worshipped under a pastoral [[1242]]character, with a pipe and a wand. Tiresias, the prophet, is by Hyginus styled Tiresias, Eueri filius, or as some read it, Tiresias, Eurii filius, [[1243]]Pastor. This was also one of the titles out of many conferred upon the Phenician Hercules, to whom they attributed the invention of purple. He was the chief Deity, the same as Cham, and Orus, the God of light; to whom there is a remarkable invocation in the Dionusiaca of Nonnus.
[[1244]]Αστροχιτων Ἡρακλες, αναξ πυρος, Ορχαμε κοσμου,
Ηελιε, βροτεοιο βιου δολιχοσκιε ΠΟΙΜΗΝ.
Some of the pyramids in Egypt were styled the pyramids of the shepherd [[1245]]Philitis; and were said to have been built by people, whom the Egyptians held in abomination: from whence we may form a judgment of the persons, by whom those edifices were erected. Many hills, and places of reputed sanctity were denominated from shepherds. Caucasus, in the vicinity of Colchis, had its name conferred by Jupiter in memory of Caucasus a shepherd. [[1246]]Το ορος εις τιμην του Ποιμενος Καυκασον μετονομασας. Mount Cithæron in Bœotia was called Asterius; but received the former name from one Cithæron, a [[1247]]shepherd, supposed to have been there slain. I have mentioned from Herodotus, that the Cadmians built the temple of [[1248]]Damater, or Ceres, in Attica, where they introduced her worship. And there is a remarkable circumstance mentioned in consequence of this by Hesychius, who tells us, that the priests of this Goddess were of a particular family, called Ποιμενιδαι, or the Shepherd race. Ποιμενιδαι, γενος, εξ ὁυ ὁ Δημητρος ἱερευς. The Cadmians therefore, from whom this priesthood came, must have been in a peculiar manner shepherds. The mountain Apæsantus in Argolis is said to have been named from [[1249]]Apæsantus, a shepherd. The Cuthites settled in Thrace near Hæmus, in Sethonia; of whom Stephanus gives this short but remarkable history: εκαλουντο προτερον Νομαιοι. The author does not say, that they were shepherds; but that they antiently were so called: so that it was not so much the profession, as the title of the people. They settled in Hetruria, and Latium; in which last province stood the city Præneste, of which I have before spoken. It was said to have been of high antiquity, and was founded by Cœculus,
[[1250]]Vulcano genitum pecora inter agrestia Regem,
Inventumque focis, omnis quem credidit ætas.
We find here, that the founder of this city was a shepherd, and a king, and the reputed son of Vulcan, the same as Urius. It is said of him, that he was, inventum focis, because he was ab origine from the land of fire; by which is meant Ur of Chaldea. So the personage, represented under the character of Cacus upon Mount Aventine, is by Livy said to have been a shepherd. [[1251]]Pastor accola ejus loci, nomine Cacus, ferox viribus. He likewise is said to have been the son of the God of Fire: [[1252]]Huic monstro Vulcanus erat pater. The first city which the Cadmians built in Bœotia was named [[1253]]Poimandris; or as Eustathius renders it Poimandria, [[1254]]Ποιμανδρια; the same which was afterwards called Tanagra. It is said to have been so denominated from one Poimander. This name is by interpretation a shepherd, or rather a shepherd of men. It answers to the title of Ποιμην λαου, so frequently to be met with in Homer. That excellent Poet was wonderfully fond of every thing, which savoured of antiquity: and has continual references to the antient history of Egypt, and to the rites of that country. He sometimes seems to adhere superstitiously to obsolete terms, thinking probably, that they enriched his verse, and gave a venerable air to the narration. Of these, no one occurs more frequently than the title of a shepherd Prince, which he bestows on many of his leaders. It is the translation of a title, which the sons of Chus, as well as the Egyptians, gave to their Deities, and to their kings. Hence the writings of Hermes were inscribed the works of the Shepherd Prince, as we may infer from the Greek transcript: for that was written in imitation of the former, and called [[1255]]Poimandras.
Thus have I endeavoured to state the progress of the Cuthites under their different appellations to Greece; and to describe the rout which they took in their peregrinations, I have shewn, that under the title of Phenicians and Cadmians, they first settled in Canaan, and in the region about Tyre and Sidon: from whence they extended themselves towards the midland parts of Syria; where they built Antioch. [[1256]]Κασος, και Βηλος, Ιναχου παιδες, προς τῳ Οροντῃ ποταμῳ την νυν Αντιοχειαν της Συριας πολιν εκτισαν. Casus, and Belus, two sons of Inachus, built the city in Syria, which is now called Antioch upon the river Orontes. By Casus is meant Chus; and Belus is a Babylonish title of Ham, as well as of his immediate descendants, who are here alluded to. From Syria they penetrated to the Euphrates, and from thence to Armenia: and that there were colonies here of Amonians, and particularly of the Cuthites, may be known from the history of Cadmus: but more especially from the similitude of language, person, and manners, which subsisted among these [[1257]]nations. Zonaras is very explicit upon this head. He mentions the incroachments of the sons of Ham in these parts, and shews the extent of the trespass, of which they were guilty. [[1258]]Ὁιδε γε παιδες του Χαμ την απο Συριας και Αβανου και Λιβανου των ορων γην κατεσχον, και ὁσα προς θαλασσαν αυτων ετετραπτο, μεχρις ωκεανου, κατειληφασι. In respect to the sons of Ham, they seized upon all the inland country, which reaches from Syria, and particularly from the mountains Albanus, and Libanus: and all the region, which from thence extends towards the sea, even as far as the Ocean. Of these emigrants Tacitus has given a curious account, which has never been sufficiently heeded. He takes notice of those who settled in Canaan, as well as those who passed higher towards the north. [[1259]]Sunt, qui tradant Assyrios convenas, indigum agrorum populum, parte Ægypti potitos, ac mox [[1260]]proprias urbes, Hebræasque terras, et propiora Syriæ coluisse. As the Cadmians settled about Byblus and Sidon, there seems in consequence of it to have been a religious correspondence kept up between this colony and Egypt. It is said according to the enigmatical turn of the times, that the head of Osiris was annually wafted by the floods to [[1261]]Byblus. It was reported to have been just seven days in its passage; and the whole was performed θειῃ ναυτιλιῃ, by a voyage truly miraculous. There are many proofs that the religion of Syria came in great measure from Egypt. The rites of Adonis, and the lamentations upon his account at Sidon, and Byblus, were copies of the mourning for Osiris, and represented in the same [[1262]]manner. Lucian, having described the pompous temple at Hierapolis, says, that there was another in the neighbourhood, not of Assyrian, but Egyptian original; the rites of which were received by the natives from Heliopolis in that [[1263]]country. This he did not see: but speaks of it as very grand, and of high antiquity.
These particulars I have thought proper to discuss thoroughly, in order to disclose the true history of the Cadmians, as I am hereby enabled to prove the great antiquity of this people; and to shew who they were, and from whence they came. It has been observed by many of the learned, that some particular race of men spread themselves abroad, and got access among numberless nations. Some have thought that they were Scythians: others, that they were Egyptians: others still, that they were from Phenicia, and Canaan. What they have said upon the subject, however they may seem to differ from one another, may in some degree be allowed. But I believe, that the true account is that which I have here given. I have endeavoured, with great pains, to sift the history to the bottom: and it is to me manifest, that they were for the most part the Auritæ, those shepherds of Egypt. This people had spread themselves over that country like a deluge: but were in time forced to retreat, and to betake themselves to other parts. In consequence of this they were dissipated over regions far remote. They were probably joined by others of their family, as well as by the Canaanites, and the Caphtorim of Palestina. They are to be met with in Persis, and Gedrosia, under the name of Oritæ. They are to be found in Bœtica upon the Atlantic under the same [[1264]]name. They settled in Colchis, Thrace, Phrygia, Sicily, and Hetruria; and upon the extreme parts of the Mediterranean: Diluvio ex illo tot vasta per æquora vecti.
These are the migrations, of which the antient historian [[1265]]Istrus wrote in a curious treatise, long since lost; which he inscribed περι των Αιγυπτιων αποικιας. We meet with a summary account of them in Diodorus Siculus, who mentions, that after the death of Isis and Osiris the Egyptians sent out many colonies, which were scattered over the face of the earth. [[1266]]Ὁ δε ουν Αιγυπτιοι φασι και μετα ταυτα αποικιας πλειστας εξ Αιγυπτου κατα πασαν διασπαρηναι την οικουμενην. Of these migrations there were two remarkable above the rest: the one of the sons of Chus, concerning whom I have been treating; the other of the Israelites, which was somewhat later than the former. The author above takes notice of both these occurrences, in a most valuable extract preserved by Photius; wherein he does not sufficiently distinguish the particular families of these emigrants, nor the different times of the migration: yet the account is very curious; and the history of each transaction plainly delineated. [[1267]]Ευθυς ουν ὁι ξενολατουμενων των αλλοεθνων ὁι επιφανεστατοι, και δραστικωτατοι συστραφεντες εξεῤῥιφησαν, ὡς τινες φασιν, εις την Ἑλλαδα, και τινας ἑτερους τοπους, εχοντες αξιολογους ἡγεμονας· ὡν ἡγουντο Δαναος, και Καδμος, των αλλων επιφανεστατοι. Ὁδε πολυς λεως εξεπεσεν εις την νυν καλουμενην Ιουδαιαν. Upon this, as some writers tell us, the most eminent and enterprising of those foreigners, who were in Egypt, and obliged to leave the country, betook themselves to the coast of Greece, and also to other regions, having put themselves under the command of proper leaders for that purpose. Some of them were conducted by Danaus, and Cadmus, who were the most illustrious of the whole. There were beside these a large, but less noble, body of people, who retired into the province called now [[1268]]Judea.
When therefore we speak of the history of Greece as far back as we can carry it, and of the rites and religion introduced into that country, we may accede to the account given of them by Zonaras. [[1269]]Εκ Χαλδαιων γαρ λεγεται φοιτησαι ταυτα προς Αιγυπτον κακειθεν προς Ἑλληνας. All these things came from Chaldea to Egypt; and from thence were derived to the Greeks. The same is attested by [[1270]]Josephus. What preceded the arrival of the Cadmians, and other Cuthites, in these parts, is utterly unknown. With them commences the history of the country. It is true, there are accounts concerning Erectheus, Ericthonius, Cecrops, and other antient kings: but they were superadded to the history of Attica, just as the names of Inachus, Phoroneus, Apis, were to that of Argos. It was therefore matter of great surprise to Solon, when he was informed by the Egyptian priests of the antient occurrences of their country, and of the wars of the Atlantians, to find the same names stand at the head of their histories, as were observable in those of Greece: [[1271]]Κεκροπος τε, και Ερεχθεως, και Εριχθονιου, και Ερισιχθονος, των τε αλλων. For instance, the names of Cecrops, Erectheus, Ericthonius, Erisicthon, and others. Και τα των Γυναικων και ταυτα. The names also of their women were the same. In reality, they were all titles of the Deity, as might be easily shewn. Erectheus for instance was the God of the sea, and as such worshipped by the very people who enlisted him among their kings. This may be proved from Athenagoras. [[1272]]Αθηναιος Ερεχθει Ποσειδωνι θυει. The Athenian sacrifices to Erectheus the same as Poseidon. Strabo seems to think, that most of the antient names were foreign; [[1273]]such as Cecrops, and Codrus, and Arclus, and Cothus: and he is certainly right in his opinion.
What I have here said, may in some degree prove a basis for the history of Greece. We may indeed talk of Xuthus, Ion, and Hellen: also of the Leleges, and Pelasgi, and thus amuse ourselves in the dark: but no real emolument can possibly arise, till the cloud, with which history has been so long obscured, be done away. This cannot well be effected, till some of the first principles, upon which we are to proceed, be made out, and these great truths determined.
This inquisition I have been obliged to make concerning some of the principal personages in the annals of Greece. For it is impossible to lay a foundation for a future history unless what is true, and what is false, be previously determined. All those, of whom I have been treating, stand foremost in the lists of antiquity, and have been admitted with too little consideration. Many of the first Fathers in the Christian church, seeing the high pretensions of the Grecians, tried to invalidate their claim, by shewing that all their antient heroes were subsequent to Moses. This was the repeated labour of Clemens of Alexandria, Theophilus, Eusebius, Tatianus, and others. It was a point urged by them continually in their recommendation of the Scriptures, as if priority of time were necessarily a mark of truth. The best chronologers likewise admit these personages in their computations; and great pains have been used to reconcile the contradictions in their histories, and to ascertain the æra when they flourished. These learned men acted upon a very laudable principle, but failed in the very beginning of their process. For, as I have before taken notice, the question should not have been about the time when these persons lived, but whether they ever existed. The fathers proceeded upon very precarious grounds, and brought their evidence to a wrong test. They indeed state things very fairly, and have authorities for all that they advance. But the traditions of the Greeks were not uniform. And if any Gentile writer, instead of carrying the æra of Inachus and Phoroneus, or of Dionusus and Perseus, towards the time of Moses, had extended it to the times of the first kings in Egypt, I do not see what they could have done; for this person, in his turn, could have produced authorities. They might indeed have disputed the point, and have opposed evidence to evidence, but nothing certain could have ensued.
END OF VOL. II.
W. Marchant, Printer, 3, Greville-street, Holborn.
[1] In all antient accounts of the Romans the term was expressed Poini, and Poinicus. Poinei stipendia pendunt. Poinei sunt soliti suos sacrificare puellos. Ennius. Annal. vii. Afterwards it was changed to Pœnus, and Punicus.
[2] Simon the Canaanite. Matth. c. 10. v 4. Also the woman of Canaan. Matthew. c. 15. v. 22.
[3] Ausonius. Epigram. 25. Ph'Anac, the Great Lord.
[4] Apuleius. l. xi. p. 246.
[5] Zachlas adest Ægyptius, propheta primarius,—et cum dicto juvenem quempiam linteis amiculis intectum, pedesque palmeis baxeis indutum, et adusque deraso capite, producit in medium. Apuleius. l. 2. p. 39.
[6] Pedes ambrosios tegebant soleæ, palmæ victricis foliis intextæ. Ibid. l. 11. p. 241.
[7] Euripides in Ione. v. 920.
[8] Cantic. c. 7. v. 6.
[9] Psalm 93. v. 12.
[10] Plutarch Symposiac. l. 8. c. 4. Adversus pondera resurgit. Gellius. l. 3. c. 6.
[11] Pliny. Hist. Nat. l. 13. c. 4. Ἱερον Ἑλιου το φυτον, αγηρων τε ον. Juliani Imp. Orat. v. p. 330.
[12] Revelations. c. 7. v. 9. Περιβεβλημενοι στολας λευκας, και Φοινικες εν ταις χερσιν αυτων.
[13] John. c. 12. v. 13.
[14] Ἑκκαιδεκατη δυναστεια Ποιμενες Ἑλληνες Βασιλεις. Syncellus. p. 61.
[15] The Lords of the Philistines; and the Princes of the Philistines. 1 Samuel. c. 29. v. 2, 3, 4.
[16] Ezekiel. c. 26. v. 16.
[17] Isaiah. c. 23. v. 8.
Ezekiel. c. 28. v. 2.
[18] Herodotus brings the Phœnicians from the Mare Erythræum; by which he means the Sinus Persicus. l. 7. c. 89. l. 1. c. 1.
[19] Philo, mentioning the march of the Israelites towards the Red Sea, and the Amalekites, adds: νεμονται δ' αυτην Φοινικες. De V. Mosis. vol. 2. p. 115.
Φοινικων κωμη, in Edom. Procopius. Persic. l. 1. c. 19.
[20] Phœnicus, in Crete. Steph. Byzant.
[21] Αφροι Φοινικες. Glossæ.
[22] Κατα Βουθρωτον Φοινικη. Strabo. l. 7. p. 499.
Mount Olympus, in Lycia, was styled, by way of eminence, Phoinic. Ολυμπος πολις μεγαλη και ορος ὁμωνυμον, ὁ και Φοινικους καλειται. Strabo. l. 14. p. 982. Bochart supposes Phœnic and Phœnices (Φοινικες) to be derived from Beni Anac, changed to Pheni Anac, i.e. the sons of Anac: but how can this be applicable to a mountain, or to the Palm tree? I am happy, however, that in a part of my etymology, and that a principal part, I am countenanced by that learned man.
Bishop Cumberland derives it from Anac torquis. Orig. p. 302.
[23] Hesychius.
[24] A city and mountain in Bœotia, called Phœnice: the natives, Phœnicians. Strabo. l. 9. p. 629.
[25] Chron. p. 27.
[26] Syncellus. p. 126. from Eusebius.
[27] Βηλος απ' Ευφρηταο. κτλ. Nonnus.
[28] Bochart. Hierazoican. l. 2. c. 7.
[29] Gellius. l. 2. c. 26.
[30] Gellius. Ibidem.
[31] Iliad ψ. v. 454.
[32] John. c. 12. v. 13.
[33] 1 Maccab. c. 13. v. 51.
[34] Ibidem. c. 13. v. 37.
[35] Varro apud Nonium Marcellum.
[36] Horapollo. l. 1. c. 7. p. 11.
[37] Ælian de Animalibus. l. 7. c. 60.
He cites Hermippus and Aristotle for vouchers.
[38] Εθνος ειναι φασιν Αιθιοπων, ὁπου, κυων βασιλευει, και βασιλευς προσαγορευται, και ἱερα και τιμας εχει βασιλεων. Ανδρες δε πρασσουσιν, ἁπερ ἡγεμοσι πολεων προσηχει, και αρχουσιν. Plutarch adversus Stoïcos. vol. 2. p. 1064.
[39] Ibid.
[40] Lycophron. v. 439.
[41] Comment. upon Lycophron. p. 68.
[42] Lucan. Pharsalia. l. 9. v. 787.
[43] Ausa Jovi nostro latrantem opponere Anubim. Propert. l. 3. El. 11.
Ἑξης δε εστιν ὁ κυνοπολιτις νομος, και Κυνων πολις, εν ᾑ Ανουβις τιμᾳται, και τοις κυσι τιμη, και σιτις τετακται τις ἱερα. Strabo. l. 17. p. 1166.
[44] Σεληνην δε γραφοντες, Η ΟΙΚΟΥΜΕΝΗΝ, η γραμματεα, η ἱερεα, η οργην, η κολυμβον, κυνοκεφαλον ζωγραφουσι. l. 1. c. 14. p. 26.
[45] Ἱερογραμματεα τε παλιν, η προφητην, η οσφρησιν, η πταρμον, η αρχην, η δικαστην, βουλομενοι γραφειν κυνα ζωγραφουσιν. l. 1. c. 39. p. 52.
[46] Εω γαρ τους Αιγυπτιους, ὁιπερ και δεισιδαιμονεστατοι εισι παντων· ὁμως τοις θειοις ονομασιν εις κορον επιχρωμενους· σχεδον γαρ τα πλειστα ΕΞ ΟΥΡΑΝΟΥ εστιν. Lucian de imaginibus.
See Observations on Antient History. p. 166.
Solebant autem Ægyptii sibi suisque Deorum patriorum nomina plerumque imponere.—Moremque hunc gens illa servare perrexit, postquam salutari luce Evangelicâ diu fruita esset. Jablonsky. v. 1. l. 1. c. 5. p. 105.
[47] It is possibly alluded to in Psalm 80. v. 16. and in Jeremiah. c. 6. v. 20.
[48] Plutarch. Isis et Osiris. p. 365. Χενοσιρις.
[49] The purport of the term Cahen, or Cohen, was not totally unknown in Greece. They changed it to κοης, and κοιης; but still supposed it to signify a priest. Κοιης, ἱερευς Καβειρων, ὁ καθαιρωμενος φονεα. Hesychius. Κοιᾳται ἱερᾳται. Ibid.
It was also used for a title of the Deity. Κοιας, ὁ στρογγυλος λιθος; scilicet Βαιτυλος. Moscopulus. p. 5. The Bætulus was the most antient representation of the Deity. See Apollon. Rhod. Schol. ad. l. 1. v. 919.
[50] Ου, καθαπερ τα λοιπα ζωα εν ἡμερᾳ μιᾳ τελευτᾳ, ὁυτω και τουτους: αλλα μερος αυτων καθ' ἑκαστην ἡμεραν νεκρουμενον ὑπο των Ἱερεων θαπτεσθαι. κτλ.
Ἑως δ' αν ἁι ἑβδομηκοντα και δυο πληρωθῳσιν ἡμερας, τοτε ὁλος αποθνησκει. Horapollo. l. 1. c. 14. p. 2.
[51] Εις ἱερον επειδαν πρωτα κομισθη Κυνοκεφαλος, δελτον αυτῳ παρατιθησιν ὁ Ἱερευς, και σχοινιον, και μελαν, πειραζων, ει εκ της επισταμενης εστι συγγενειας γραμματα, και ει γραφει. Horapollo. l. 1. c. 14. p. 28.
[52] Horapollo. l. 1. c. 16 p. 30. Δωδεκατις της ἡμερας καθ' ἑκαστην ὡραν ουρει· τοδε αυτο και ταις δυσι νυξι ποιει. κτλ. Speaking of the two Equinoxes.
[53] Hoffman: Cunocephalus.
Vossius de Idol. vol. 2. l. 3. c. 78.
[54] What Orus Apollo attributes to the Cunocephalus, Damascius (in Vitâ Isidori) mentions of the Cat. Photii Bibliotheca. c. 242. p. 1049.
[55] By Strabo expressed Κειπος, who says, that it was reverenced by the people at Babylon, opposite to Memphis. l. 17. p. 1167. Κειπον δε Βαβυλωνιοι ὁι κατα Μεμφιν (σεβουσι).
[56] Babun, Βαβυν, of Hellanicus Lesbius. Athenæus. l. 15. p. 680. called Bebon, Βεβων, by Manethon. Plutarch. Isis et Osiris. p. 371, 376. Babon was thought to have been the same as Typhon: by some esteemed a female, and the wife of that personage. Plutarch. ibid.
The Ape and Monkey were held sacred, not in Egypt only, but in India, and likewise in a part of Africa. Diodorus Sicul. l. 20. p. 793. Maffeus mentions a noble Pagoda in India, which was called the monkeys' Pagoda. Historia Ind. l. 1. p. 25: and Balbus takes notice of Peguan temples, called by the natives Varelle, in which monkeys were kept, out of a religious principle. See Balbi Itinerarium.
[57] Martianus Capella. l. 4. sub initio.
Astronomia is made to speak to the same purpose.—Per immensa spatia seculorum, ne profanâ loquacitate vulgarer, Ægyptiorum clausa adytis occulebar. Martianus Capella. l. 8.
[58] Johannes Sarisburiensis Metalogic. l. 2. p. 787. Editio Lugd. Bat. anno 1639.
He speaks of Parmenides as if he were a native of Egypt; and seems to have understood that Parmenides took up his residence in the Egyptian seminary, in order to obtain a thorough knowledge in science. Et licet Parmenides Ægyptius in rupe vitam egerit, ut rationem Logices inveniret, tot et tantos studii habuit successores, ut ei inventionis suæ totam fere præripuerint gloriam.
[59] Hermes was the same as Anubis Latrator. Jablonsky. l. 5. c. 1.
Κυνα σεβεις· τυπτω δ' εγω. Anaxandrides apud Athenæum. l. 7. p. 300.
Ἑρμην κυνα. Plutarch. Isis et Osiris.
[60] Strabo. l. 17. p. 1167. Κυνοκεφαλον δε (τιμωσιν) Ἑρμοπολιται.
[61] Ἑρμοπολιτικη φυλακη. Strabo. ibid.
[62] Analogous to this we read in Herodotus, that the Persian brigade, whose deficiencies were supplied by continual recruits, was styled αθανατος, immortalis. Herodotus. l. 7. c. 83.
It consisted of ten thousand men.
[63] Herodotus. l. 2. c. 37.
[64] Δωδεκατις ἡμερας καθ' ἑκαστην ὡραν ΟΥΡΕΙ Κυνοκεφαλος. Horapollo. l. 1. c. 16.
[65] Herodot. l. 4. c. 191.
Upon the Mare Erythræum, ἱδρυμα Κυνοσκεφαλων καλουμενον. Strabo. l. 16. p. 1120. Also Pliny. l. 6. c. 30. and l. 7. c. 2. of Cunocephali in Ethiopia and India.
[66] Herodot. l. 4. c. 191.
[67] Many places were named Cunocephale: all which will be found upon inquiry to have been eminences, or buildings situated on high, agreeably to this etymology. Κυνοσκεφαλη, ΛΟΦΟΣ τις Θεσσαλιας. Stephanus Byzant. from Polybius. l. 17.
Κυνωγκεφαλαι near Scotiussa. ΛΟΦΩΝ πυκνων παραλληλων ΑΚΡΑΙ. Plutarch in Flaminino, of the same place.
The citadel at Thebes was called Κυνοσκεφαλη by Xenophon. Those who speak of the Cunocephali as a people, describe them as Mountaineers. Megasthenes per diversos Indiæ montes esse scribit nationes caninis capitibus. Solinus. c. 52.
A promontory of this name upon the coast of the Red Sea, mentioned above from Strabo. Another promontory Cunocephale in Corcyra. Procopius. Goth. l. 3. c. 27.
[68] Solinus. c. 4. and Isidorus. Origi l. 9. de Portentis.
[69] Steph. Byzantinus.
[70] Ptolemy. l. 3. c. 15.
[71] Hesychius. Also a family at Lacedæmon, Φυλη Λακωνικη: and Cunosouroi, the name of a family at Megara. See Alexander ab Alexandro. l. 1. c. 17.
Esse duas Arctos, quarum Cynosura petatur
Sidoniis; Helicen Graia carina notet. Ovid. Fastor. l. 3. v. 107.
[73] L. 3. p. 207.
[74] V. 99.
[75] Palæphatus περι εφευρησεως κογχυλης.. p. 124.
[76] Cassiodorus of the purple. Cum fame canis avida in Tyrio littore projecta conchylia impressis mandibulis contudisset, illa naturaliter humorem sanguineum diffluentia ora ejus mirabili colore tinxerunt: et ut est mos hominibus occasiones repentinas ad artes ducere, talia exempla meditantes fecerunt principibus decus nobile. l. 9. c. 36.
See also Chronicon Paschale. p. 43. Achilles Tatius. l. 3. Julius Pollux. l. 1. c. 4. p. 30. Ed. Amstel. Pliny. l. 9. c. 36.
[77] Cyrus Prodromus επι αποδημῳ τῃ φιλιᾳ.
[78] Nonni Dionysiaca. l. 40. p. 1034.
[79] Etymologicum Magnum.
[80] Johannes Antiochenus, who tells the story at large, says, that purple was the discovery κυνος ποιμενικου which in the original history was undoubtedly a shepherd king.
[81] Plutarch. Isis et Osiris. p. 355.
[82] Ουδε Σωκρατης τον κυνα και τον χηνα ομνυς επαιζεν. Porphyry de Abstinentiâ. l. 3. p. 286.
It is said to have been first instituted by Rhadamanthus of Crete: Εκελευσε (Ῥαδαμανθυς) κατα χηνος, και κυνος, και κριου ομνυναι. Eustathius upon Homer. Odyss. Υ. p. 1871.
See Aristophan. Ορνιθες. Scholia, v. 521. Ομνυναι κελευσαι (Ῥαδαμανθυν) χηνα, και κυνα, κτλ. from Socrates. l. 12. de Rebus Creticis.
The antient Abantes of Eubœa styled Zeus himself Cahen; called in aftertimes Cenæus. There was a promontory of the same name: Κηναιον ακρωτηριον (Αβαντων) Steph. Byzant. Here Hercules was supposed to have sacrificed after his conquest of Æchalia.
Victor ab Æchaliâ Cenæo sacra parabat
Vota Jovi. Ovid. Metamorph. l. 9 v. 136.
Sophocles in Trachin. v. 242, mentions, Βωμους, τελητ' εγκαρτα Κηναιῳ Διι.
[83] Plato in Gorgiâ. vol. 1. p. 482.
[84] Porphyry. l. 3. p. 286. so corrected by Jablonsky. l. v. c. 1. p. 10
[85] Clementis Cohortatio. p. 32.
[86] Pliny. l. 8. p. 446.
[87] Anthologia. l. 1. Epigram. 144.
[88] Theophrast. Charact.
[89] Hesychius.
[90] Diodorus Siculus de pompâ Isiacâ. l. 1. p. 78.
[91] Huetius. Præp. Evang. p. 86. from Cornutus de naturâ Deorum.
A like history is given of serpents in Syria by Aristotle, περι θαυμασιων ακουσματων: and by Pliny and Isidorus, of birds in the islands of Diomedes.
[92] Nonni Dionysica. l. 3. p. 94.
[93] Ibid.
[94] Homer. Odyss. l. 8. v. 92.
[95] Τον Κυνα τον χρυσεον απεδειξεν (ὁ Ζευς) φυλαττειν το ἱερον εν Κρητῃ. Antoninus Liberalis. c. 35. p. 180.
[96] Pausanias of Tænarus. l. 3. p. 275.
[97] —— of Trœzen. l. 2. p. 183.
[98] —— of Hermione. l. 2. p. 196.
[99] Dionys. Περιηγης. v. 791. This temple stood, according to Diodorus Siculus and Arrian, in the country of the Cimmerians, near the Acherusian Chersonese. See Scholia to Dionysius above.
[100] Oppida tota canem venerantur. Juvenal. Sat. 15. v. 8. Diodorus. l. 1. p. 16.
[101] Herodotus. l. 2. c. 66.
[102] Plutarch. Isis et Osiris. p. 368.
[103] Εξω κυνες was a proverbial expression among the Jews.
[104] Deuteronomy. c. 23. v. 18.
[105] In this golden cup Hercules was supposed to have passed over the ocean. Χρυσεον —— δεπας, εν ᾡ τον ωκεανον διεπερασεν Ἡρακλης. Apollodorus. l. 2. p. 100.
There was likewise in the same place a story about a golden belt. Philostratus: Vita Apollon. l. 5. p. 212.
[106] Palæphatus. Edit. Elz. 1642. p. 76. the author would not say σφοδρα πλουσιοι, but keeps to the antient term χρυσοι, though it is scarce sense.
[107] Pindar. Olymp. Ode 2. στροφ. δ. p. 25.
[108] Χρυσοφορουσι δ' εκ του Καυνασου πολλαι πηγαι ψηγμα αφανες. Appian de Bello Mithridat. p. 242. Salauces, an antient king of Colchis, was said to have abounded with gold. Pliny. l. 33. c. 15. p. 614. Arrian supposes that they put fleeces into the river, to intercept (ψηγμα αφανες) this imperceptible mineral; and that hence arose the fable of the Golden Fleece.
[109] Pindar. Olymp. Ode 7. p. 64.
[110] Callimachus. Hymn to Apollo. v. 34.
In like manner there was a shower of gold at Thebes, in Bœotia. Pindar speaks of Jupiter Χρυσῳ μεσονυκτιον νιφοντα. Isthm. Ode 7. p. 746.
[111] Callimachus. Hymn to Delos. v. 260.
[112] Homer. Hymn to Apollo. v. 135.
[113] Πευκης ειδος ἑτερον· λειβεσθαι δ' ἁιματι, καθαπερ τῳ χρυσῳ την Ἡλιαδα αιγειρον. Philostratus. l. 5. p. 211. Æschylus mentions the Arimaspians as living upon a golden stream:
Ὁι Χρυσοῤῥυτον
Οικουσιν αμφι ναμα Πλατωνος πορου. Prometheus. p. 49.
[114] Hence the celebrated city in Egypt had the name of Cherchusora. Some traces of Orcus may be found in Zeus Hircius, and Orcius, mentioned by Pausanias. l. 5. p. 442. He supposes the name to be from ὁρκος, an oath, and mentions a legend to that purpose.
[115] Hesiod. Theog. v. 281.
[116] Χρυσαορις, πολις Καριας——Επαφροδιτος δε την Καριαν πασαν Χρυσαοριδα λεγεσθαι (φησι). Steph. Byzant.
[117] Strabo. l. 14. p. 975. Zeus was a title conferred upon more than one of the family.
[118] Herodotus. l. 2. c. 15. Also c. 17. and 97. called by Strabo Κερκεσουρα. l. 17. p. 1160.
[119] Sanchoniathon apud Euseb. Præp. Evan. l. 1. p. 35.
[120] Diodorus Sic. l. 4. p. 224.
[121] Hesiod. Theog. v. 287.
Τρισωματον βοτηρ' Ερυθειας. Euripides. Hercules Furens. v. 423.
[122] Homer. Iliad. Ο. v. 256.
[123] Homer. Hymn to Apollo. v. 123.
[124] Second Hymn to Diana. v. 3.
Perseus is styled Χρυσαορος in Orpheus de Lapid. c. 15. v. 41.
[125] Homer. Hymn to Apollo. v. 131.
[126] Ibid. v. 126.
[127] Apollo was represented as the author of the lyre, called among the oriental nations Kinor, and Cuthar: from the latter of which came κιθαρις, and cithara in the west.
[128] Pindar. Pyth. Ode 1.
[129] Χρυση, ἡ πολις του Απολλωνος εγγυς Λημνου—και της Λεσβιας τοπος· και Πανηφαιστια της Λημνου ακρωτηριον—και εν Βιθυνιᾳ, και περι Χαλκηδονα, και της Καριας· και εν τῃ Ἁλικαρνασιδι Δωριον πεδιον· και εν Ἑλλησποντῳ· εστι και αλλη Χεῤῥονησος της Ινδικης· εν δε τῃ εκτος Γανγου Ινδικῃ. Stephanus Byzant.
See also Χρυσοπολις ibidem.
[130] Cedrenus. p. 12.
[131] Strabo. l. 16. p. 1095.
[132] Hoffman Lexic.
[133] Plutarch de fluminibus. p. 1151. The original name was Chrusaor, which had no relation to a golden stream: at least that part of it was so named which ran through the city Mastaura. See Stephanus Byzant. Μασταυρα.
כתם
of of the Hebrews.
[135] Dionysius περιηγης. v. 589. Scholia ibidem.
[136] The antients, as I have before observed, were not consistent in their theology. The Sun was properly Cham, styled also Orus, but, as a title, was bestowed upon more persons than one.
[137] Josephus of Salatis, the first Shepherd King; Ὁυτος εν τῃ Μεμφιδι κατεγινετο. Contra Apion. l. 1. §. 14.
[138] Diodorus Sic. l. 1. p. 88.
[139] Josephus contra Apion. l. 1. c. 14.
[140] Justin Martyr mentions this: Εγνω γαρ και τεμενος Χρυσης Αφροδιτης εν Αιγυπτῳ λεγομενον, και πεδιον Χρυσης Αφροδιτης ονομαζομενον. Cohort, p. 28. Chruse Aphrodite is plainly the Cuthite Venus; the Deity of the Cuthim.
[141] Pocock's and Norden's Travels, and maps of the country about Cairo.
[142] Colchis, near Comar. Arrian Periplus maris Erythræi. Geog. Vet. vol. 1. p. 33.
[143] Κατασχειν δε φασι και ες Πηγαδας της των Ωρειτων χωρας. Ὁιδε Ωρειται, χαλκαι μεν αυτοις ἁι πετραι, χαλκη δε ἡ ψαμμος, χαλκουν δε ψηγμα ὁι ποταμοι αγουσι. Χρυσιτιν ἡγουνται την γην δια την ευγενειαν του Χαλκου. Philostratus. Vita Apollon. l. 3. p. 155.
[144] The Petra and Pagoda were the same: both names for temples.
[145] This mistake arose from Cal-Chus being styled the region of the Cuthim.
[146] Scholia upon Pindar. Pyth. Ode 4. p. 259.
[147] Ibid. Isth. Ode 5. p. 462.
[148] Sanchoniathon apud Euseb: Præp. Evan. l. 1. c. 10. p. 35.
[149] Ibid.
[150] Lucian de Electro. vol. 2. p. 523. Edit. Salmurii.
[151] Ovid. Metamorph. l. 1. v. 751.
[152] Homer. Odyss. l. λ. v. 15. Phaëthon was universally allowed to be the Sun by the antient mythologists of Greece; to whom we must appeal, and not to the Roman poets. Orpheus says,
Ηελιον Φαεθοντα εφ' ἁρμασι πωλοι αγουσι. de Lapid. v. 90.
And in another place;
Ευθυς ὁτ' εκ περατων γαιης Φαεθων ανορουσων, κλ.
Phaëthon was the same as Phanes: and there is something very mysterious in his character. He is represented as the first born of heaven: Πρωτογονος Φαεθων περιμηκεος Ηερος ὑιος—Hunc ait (Orpheus) esse omnium Deorum parentem; quorum causâ cœlum condiderit, liberisque prospexerit, ut haberent habitaculum, sedemque communem: Εκτισεν Αθανατοις δομον αφθιτον. Lactantus de falsâ religione. l. 1. c. 5. p. 15. His history will be explained hereafter.
[153] Phœnices post multos deinde annos, a Rege Ascaloniorum expugnati, navibus appulsi, Tyron urbem ante annum Trojanæ cladis condiderunt. Justin. l. 18. c. 3. See Isaiah. c. 23. v. 11. They enlarged Tyre: but it was a city before: for it is mentioned Joshua. c. 19. v. 29. as the strong city Tyre.
[154] Porphyry de Abstinentiâ. l. 2. p. 158.
[155] Apuleius de genio Socratis.
[156] Argonautica. v. 32. See Clementis Cohortatio. p. 12.
[157] Nonni Dionysiaca. l. 19. p. 520.
[158] Joseph. Antiq. l. 11. c. 5. p. 563.
[159] Nehemiah. c. 8. v. 9.
[160] 1 Esdras. c. 9. v. 52, 53.
[161] Nehemiah. c. 8. v. 11.
[162] Sanchoniathon alludes to the songs of Canaan, and their great sweetness, when he is in an allegorical manner speaking of Sidon; whom he makes a person, and the inventress of harmony. Απο δε Ποντου γινεται Σιδων, ἡ καθ' ὑπερβολην ευφωνιας πρωτη ὑμνον ῳδης ἑυρεν. Apud Euseb. P. E. lib. 1. c. 10. p. 38.
[163] Stephanus Byzant.
[164] Sanchoniathon apud Euseb. l. 1. c. 10. p. 39.
[165] Υκ καθ' ἱεραν γλωσσαι βασιλεα σημαινει. Josephus contra Ap. l. 1. c. 13. p. 445.
[166] Osiris, Υσιρις, according to Hellanicus. Plutarch de Iside et Osiride.
[167] Verse 129.
[168] Homer's Hymn to Apollo. v. 92.
[169] Ichnaia was a city in Sicily, and elsewhere.
Αχναι πολις Θεσσαλιας—εστι και πολις Βοιωτιας. Steph. Byzant.
Αραχναιον ορος Αργους. Ibid. Ar-Achnaion is the hill of Canaan, or the Canaanitish mount.
[170] See Radicals. p. 106.
[171] Pliny. l. 3. p. 173.
[172] Milton. Paradise Lost. l. 1. v. 416. See also Ezekiel. c. 8. v. 14.
[173] Hyginus. Fab. 154. p. 266. not. 7. Ἑτεροι δε φασι, δικαιοτατον αυτον ειναι Νειλον. Eratosthenes. Catasterism. 37.
[174] Καλειται δε ὑπο των εγχωριων Βυχερνος. Αιγυπτιοι δε φασι Νειλον ειναι τον κατηστηρισμενον. Scholia in Aratum. p. 48.
[175] Plutarch de Fluminibus. vol. 2. p. 1154.
[176] Eustathius in Dionysium. v. 239. See Steph. Byzant. Αιγυπτος.
[177] Plutarch περι τον εκλελοιποτων χρηστηριων. vol. 1. p. 409.
[178] Strabo. l. 16. p. 1101. There was supposed to have been a person in Thessaly named Cycnus, the son of Apollo. He lived upon a lake Uria; which was so called from his mother.
Inde lacus Hyries videt, et Cycnëia Tempe,
Quæ subitus celebravit olor. Ovid. Metam. l. 7. v. 371.
Uria was also a river in Bœotia: and here was a Cycnus, said to have been the son of Poseidon. Pausan. l. 10. p. 831.
[179] Ερασθεντα δε Πασιφαης Δια γενεσθαι μεν Ταυρον· νυν δε αετον και κυκνον. Porphyry de Abstin. l. 3. p. 285.
Που νυν εκεινος ὁ αετος; που δαι ὁ κυκνος; που δαι αυτος ὁ Ζευς. Clemens. Alex. Cohort. p. 31.
[180] Nonni Dionysiaca. l. 24. p. 626.
Προς Γοργονεια πεδια Κισθενης, ἱνα
Ἁι φορκιδες ναιουσι, δηναιοι κοραι,
Τρεις κυκνομορφοι, κοινον ομμ' εκτημεναι. Æschyli Prometheus. p. 48.
Ἁι μεν φορκιδες τρεις—ειχον ειδος Κυκνων. Scholia ibidem.
Φορκυν ην ανηρ Κυρηναιος· ὁιδε Κυρηναιοι κατα γενος μεν εισιν Αιθιοπες. Palæphatus. Edit. Elz. p. 76.
[182] Τατε ωτα, και τους οφθαλμους ὁι δημιουργουντες εξ ὑλης τιμιας καθιερουσι, τοις Θεοις ανατιθεντες εις τους νεως· τουτο δηπου αινισσομενοι, ὡς παντα θεος ὁρᾳ, και ακουει. Clemens Alexand. l. 5. p. 671.
See Diodorus. l. 3. p. 145. This may have been one reason, among others, why the Cyclopians and Arimaspians are represented with one eye: τον μουνωπα στρατον Αριμασπον. Æschylus Prometh. p. 49. The Arimaspian history was written by Aristeus Proconnesius, and styled Αριμασπεια επη.
[183] Plutarch. Ει. vol. 2. p. 387.
[184] Porph. de Abst. l. 3. p. 286.
[185] Aristophanes. Aves. Κυκνῳ Πυθιῳ και Δελιῳ. v. 870.
[186] Plato de Republicâ. l. 10. p. 620. vol.2.
[187] Porph. de Abstin. l. 4. p. 364.
[188] Lycophron. v. 426. Scholia Ibidem.
[189] Callimachus. Hymn to Delos. v. 249.
[190] Fragmenta Lini. Ex Aristobulo. See Poesis Philosoph. H. Steph. p. 112.
[191] Ovid. Metamorph. l. 14. v. 509.
[192] Plato in Phædone. vol. 1. p. 84. Plutarch. in Ει. v. 2. p. 387.
Cicero Tusc. Quæst. l. 1. Pliny. l. x. c. 23.
Ælian de Animal. l. 2. c. 32. l. x. c. 36.
Philostratus. Vita Apollon. l. 3. c. 23.
[193] De Animalibus. l. 9. Και τινες ηδη πλεοντες παρα την Λιβυην περιετυχον εν τῃ θαλαττῃ πολλοις αδουσι φωνῃ γοωδει· και τουτων ἑωρων αποθνησκοντας ενιους. vol. 2. p. 423.
[194] See Brown's Vulgar Errors. l. 3. c. 27.
[195] Ὁ δε Μυνδιος φησιν Αλεξανδρος πολλοις τελευτωσι παρακολουθησας ουκ ακουσαι αδοντων. Athenæus. l. 9. c. 11.
[196] Epigram. in Erinnam. l. 3. p. 280. H. Steph.
[197] Lucretius. l. 4. v. 182.
[198] See Vossius de Idol. vol. 2. l. 3. c. 88. p. 1212. and Pierius de Cygnis. p. 254.
[199] Herod. l. 2. c. 109.
Γεωμετριας τε αυ ἑυρεται γεγονασιν (ὁι Αιγυπτιοι.) Clemens. Strom. l. 1. p. 361.
[200] L. 4. v. 279.
[201] Apollonius Rhodius. l. 4. v. 279.
[202] Dionys. Περιηγησις. v. 688.
[203] Clem. Alexand. speaks Περι τε της Κοσμογραφιας και Γεωγραφιας κτλ.—Χωρογραφιας τε της Αιγυπτου, και της του Νειλου διαγραφης. Strom. 6. p. 757.
[204] Σεσωστρις δε, φασιν, ὁ Αιγυπτιος, πολλην περιεληλυθως γην πιναξι τε δεδωκε την περιοδον, και της των πινακων αναγραφας ουκ Αιγυπτιοις μονον, αλλα και Σκυθαις εις θαυμα μεταδουναι ηξιωσεν. Eustath. Præf. Epist. to Dionys. p. 12.
[205] Ægyptios primos omnium tam cœlum quam terram esse dimensos: ejusque rei scientiam columnis incisam ad posteros propagâsse. Petavii Uranalogia. p. 121. taken from Achilles Tatius.
[206] Homer. Odyss. l. α. v. 52.
[207] The Atlantians were styled [Greek Ouraniônes], or sons of heaven. The head of the family was supposed to be the brother of Saturn. Diodorus. l. 3. p. 193.
[208] Euseb. Ἱστοριων συναγωγη. p. 374. c. 2.
[209] L. 3. 194.
[210] Strabo. l. 1. p. 13.
[211] Diog. Laert. Anaximander.
[212] Laertius. l. 1. p. 74.
[213] In Pherecyde.
[214] Josephus cont. Apion. l. 1. c. 2.
[215] Clemens. Strom. l. 6. p. 741.
[216] Diodorus Sic. l. 1. p. 12.
[217] Ibid. l. 1. p. 17.
[218] P. 30.
[219] Chron. Paschale. p. 34. Zonaras. p. 16.
See Salmasius upon Solinus. c. 35. concerning Ogen. Also, Windelini Admiranda Nili. p. 12. and 16.
[220] Metamorph. l. 2. v. 9.
[221] V. 119.
[222] Iliad. l. 18. v. 483. and v. 606.
[223] Nonni Dionus. l. 40. p. 1040.
[224] Catull. Epithalamium of Peleus and Thetis. v. 47.
[225] Plutarch. Life of Theseus.
[226] Add to this, what I have before taken notice of, the great absurdity of making the Grecian Argo the first ship which sailed upon the seas: Illa rudem cursu prima imbuit Amphitriten: when the poet, at the same instant, is describing Theseus, previous to the Argo, in a ship, and attended with fleet of ships.
Namque fluentisono prospectans littore Diæ
Thesea cedentem celeri cum classe tuetur,
Indomitos in corde gerens Ariadna furores.
Catulli. Epithal. Pel. et Thet. v. 52. See Famiani Stradæ Prolus. l. 3. p. 285.
[227] Nonni Dionysiaca. l. 41. p. 1070.
[228] Orphica ex Macrobio Saturn. l. 1. c. 18. p. 202.
[229] Maps, and books too, when writing was introduced, were made of skins, called διφθεραι. Τας βιβλους διφθερας καλεουσι απο του παλαιου ὁι Ιωνες. Herodot. l. 5. c. 58.
A Zone, of curious imagery, is given by Homer to Hercules. Odyss. l. Λ. v. 609.
Χρυσεος ην τελαμων, ἱνα θεσκελα εργα τετυκτο.
A remarkable passage, from Isidorus Basilidis, quoted by Clemens Alexandrin. Και γαρ μοι δοκει τους προσποιουμενους φιλοσοφειν, ἱνα μαθωσι, τι εστιν ἡ ὑποπτερος δρυς, και το επ' αυτῃ πεποικιλμενον ΦΑΡΟΣ. Παντα ὁσα Φερεκυδης αλληγορησας εθεολογησεν, λαβων απο της του Χαμ προφητειας. Strom. l. 6. p. 767.
In the former verses from Nonnus we may see the method of deviation. Pharos, a tower, is taken for Pharos a garment; and this altered to Χιτων: and, after all, the genuine history is discernible, notwithstanding the veil which is spread over it. The author says, that, at the bottom, εϋκλωστοιο Χιτωνος, of the well-woven garment, flowed the Ocean, which surrounded the world. This is certainly a misinterpretation of the term φαρος: and, in the original writings, whence these verses were copied, the history related to a tower: and it was at the foot ΦΑΡΟΥ ΕΥΚΛΥΣΤΟΙΟ that the ocean beat, by which the earth was encircled.
[230] Bochart Geog. Sacra. l. 1. c. 228. p. 524. of
תור
.
[231] Strabo. l. 16. p. 1110.
[232] Diodorus Siculus. l. 4. p. 231.
[233] Strabo. l. 11. p. 762.
[234] Τυνδαριοι σκοπελοι. Ptolemæus. p. 122. See Strabo. l. 17. p. 1150.
[235] Dionysius. v. 688. Pliny styles them oppida.
Oppida—in ripâ celeberrima, Tyndarida, Circæum, &c. l. 6. c. 4.
[236] The Minotaur was an emblematical representation of Menes, the same as Osiris; who was also called Dionusus, the chief Deity of Egypt. He was also the same as Atis of Lydia, whose rites were celebrated in conjunction with those of Rhea, and Cybele, the mother of the Gods. Gruter has an inscription, M. D. M. IDÆ, et ATTIDI MINOTAURO. He also mentions an altar of Attis Minoturannus. vol. 1. p. xxviii. n. 6.
[237] Diodor. Sicul. l. 16. p. 411.
[238] Meen was the moon: and Meno-Taurus signified Taurus Lunaris. It was a sacred emblem, of which a great deal will be said hereafter.
[239] See Paruta's Sicilia nummata.
[240] Τυρις, ὁ περιβολος του τειχους. Hesych. From whence we may infer, that any place surrounded with a wall or fortification might be termed a Tor or Turris.
Ταρχωνιον πολις Τυῤῥηνιας. Stephan. Byzant.
[241] Scholia upon Lycophron. v. 717.
[242] Scholia upon Lycophron. v. 1242.
The Poet says of Æneas, Παλιν πλανητην δεξεται Τυρσηνια. v. 1239.
[243] Lycophron. v. 1248.
[244] Ταρκυνια πολις Τυῤῥενιδος απο Ταρχωνος· το εθνικον Ταρκυνιος. Steph. Byzant.
[245] Strabo. l. 5. p. 336. Ταρκωνα, αφ' ὁυ Ταρκυνια ἡ πολις.
[246] Lycophron. v. 116.
Ἡ Τορωνε, γυνη Πρωτεως. Scholia ibidem.
[247] Τυῤῥηνοι σαλπιγγα. Tatianus Assyrius. p. 243.
[248] L. 17. p. 468.
[249] Scholia upon Lycophron. v. 754.
[250] Pausanias. l. 9. p. 749.
[251] Pausanias. l. 7. p. 524.
Δειμε δε τοι μαλα καλον Ανακτορον. Callimachus. Hymn to Apollo. v. 77.
[252] Homer. Odyss. λ. v. 105. Strabo supposes Trinakis to have been the modern name of the island; forgetting that it was prior to the time of Homer. l. 6. p. 407: he also thinks that it was called Trinacria from its figure: which is a mistake.
[253] Hymn to Diana. v. 56. I make no doubt but Callimachus wrote Τρινακια.
[254] Pliny. l. 5. c. 31.
[255] Etymolog. Magn.
[256] Stephanas Byzant.
[257] Τραχιν, ἡ νυν Ἡρακλεια καλουμενη. Hesych. or, as Athenæus represents it, more truly, Ἡρακλειαν, την Τραχινιαν καλεομενην. l. 11. p. 462.
[258] Τριαινα τοπος Αργους· ενθα την τριαιναν ορθην εστησεν ὁ Ποσειδων, συγγινομενος τη Αμυμωνη, και ευθυς κατ' εκεινο ὑδωρ ανεβλυσεν, ὁ και την επικλησιν εσχεν εξ Αμυμωνης. Scholia in Euripidis Phœniss. v. 195.
[259] Eusebius. Præp. Evan. l. 3. c. 11. p. 113.
[260] Palæphatus. p. 56.
[261] Ibid. p. 96.
[262] Palæphatus. p. 20.
[263] Iliad. Σ. v. 486.
[264] Diodorus Siculus. l. 3. p. 324.
[265] Pindar. Pyth. Ode 4. p. 243.
[266] Homer. Odyss. Λ. v. 306.
[267] Chron. Paschale. p. 36.
Νεβρωδ——καλουσιν Ωριωνα. Cedrenus. p. 14.
[268] Homer. Odyss. Λ. v. 571.
[269] Strabo. l. 3. p. 259.
[270] Alorus was the first king of Babylon; and the same person as Orion, and Nimrod. See Radicals. p. 10. notes.
[271] Ἑλωρος, ενθα ψυχρον εκβαλλει ποτον. Lycophron. v. 1033.
Ῥειθρων Ἑλωρου προσθεν. Idem. v. 1184. Ὁ ποταμος ὁ Ἑλωρος εσχε το ονομα απο τινος βασιλεως Ἑλωρου. Schol. ibid. There were in Sicily many places of this name; Πεδιον Ἑλωριον. Diodorus. l. 13. p. 148. Elorus Castellum. Fazellus. Dec. 1. l. 4. c. 2.
Via Helorina. Ἑλωρος πολις. Cluver. Sicilia Antiqua. l. 1. c. 13. p. 186.
[272] Diodorus Siculus. l. 4. p. 284.
[273] Nonni Dionysiaca. l. 13. p. 356.
[274] Κατα μεσην δε την πολιν ἡ ακροπολις, ἡν εκαλουν βυρσαν, οφρυς ἱκανως ορθια. Strabo. l. 17. p. 1189.
See also Justin. l. 18. c. 5. and Livy. l. 34. c. 62.
[275] Ζαγκλη πολις Σικελιας—απο Ζαγκλου του γηγενους. Stephanus Byzant.
[276] Scholia in Lycophron. v. 328.
Ωριων—κατα τροπην του ου εις ω απο του ουριων εστιν απο ἱστοριας του ουρησαι τους θεους εν τῃ βυρσῃ, και γενεσθαι αυτον. Etymolog. Mag. Ωριων.
[277] Τιτθη, τιτθος, τιτθιον, μαστος. Hesychius.
[278] Pausanias. l. 10. p. 878.
[279] Ορος—ὁ δε Τιτθειον ονομαζουσιν εφ' ἡμων, τηνικαυτα δε εκαλειτο Μυρτιον. Pausan. l. 2. p. 170.
[280] Callimach. Hymn in Delon. v. 48. Μαστοι, often taken notice of by Xenophon. Αναβας. l. 4. p. 320. A hill at Lesbos. Εν Λεσβῳ κλεινης Ερεσου περικυμονι ΜΑΣΤΩ. Athenæus. l. 3. p. 111. Εχει δ' εν αυτῳ και μαστον. Polyb. l. 1. p. 57.
[281] Strabo mentions in Cyprus, Αμαθους πολις—και ορος μαστοειδες Ολυμπος. l. 14. p. 1001.
[282] The Circean promontory in Italy seems to have been named Tit-On; for, the bay below is by Lycophron styled Titonian. Τιτωνιον τε χευμα. v. 1275. Rivers and seas were often denominated from places near which they flowed.
[283] Of the Cyclopes I shall hereafter treat at large.
[284] Strabo. l. 16. p. 1080. Azara signified a treasure.
[285] Strabo. l. 16. p. 1106.
[286] Bell. Jud. l. 7. p. 417.
[287] Canticles. c. 8. v. 10.
[288] Jeremiah. c. 49. v. 27.
[289] Amos. c. 1. v. 7.
[290] Ibid. c. 1. v. 10.
[291] Ibid. c. 1. v. 14.
[292] It is remarkable, that in many of the very antient temples there was a tradition of their having suffered by lightning.
[293] Canticles. c. 8. v. 8.
[294] 2 Chron. c. 27. v. 3.
[295] Strabo. l. 16. p. 1096.
[296] Canticles. c. 7. v. 4.
Pervenit ad Draconis speluncam ultimam,
Custodiebat qui thesauros abditos. Phædrus. l. 4. Fab. 18.
See Macrobius. Saturn. l. 1. c. 20. of dragons guarding treasures.
[298] Apollonius Rhodius. l. 2. v. 405.
[299] Nonni Dionysiaca. l. 14. p. 408.
[300] Nonni Dionys. l. 33. p. 840.
[301] Ibid. l. 35. p. 876.
[302] Ibid. l. 6. p. 186.
[303] Strabo. l. 17. p. 1183.
[304] Εν δε τοις εδειξε και ζωον ὑπερφυες, Διονυσου αγαλμα, ᾡ Ινδοι εθυον. Δρακων ην, μηκος πενταπλεθρον· ετρεφετο δε εν χοριῳ κοιλῳ, εν κρημνῳ βαθει, τειχει ὑψηλῳ ὑπερ των ακρων περιβεβλημενος· και ανηλισκε τας Ινδων αγελας. κτλ. Maximus Tyr. Dissert. 8. c. 6. p. 85.
[305] Strabo. l. 15. p. 1022.
[306] Μακρα πεδιον. Εν τουτῳ δε Ποσειδωνιος ἱστορει τον Δρακοντα πεπτωκοτα ὁραθηναι νεκρον, μηκος σχεδον τι και πλεθριαιον, παχος δε, ὡσθ' ἱππεας ἑκατερωθεν παρασταντας αλληλους μη καθορᾳν· χασμα δε, ὡστ' εφιππον δεξασθαι, της δε φολιδος λεπιδα ἑκαστην ὑπεραιρουσαν θυρεου. Strabo. l. 16. p. 1095. The epithet πεπτωκως could not properly be given to a serpent: but to a building decayed, and in ruins nothing is more applicable. A serpent creeps upon its belly, and is even with the ground, which he goes over, and cannot fall lower. The moderns indeed delineate dragons with legs: but I do not know that this was customary among the antients.
[307] Virgil. Æneis. l. 6. v. 595.
[308] Homer. Odyss. l. Λ. v. 575.
Quintus Calaber styles him πουλυπελεθρος.
Πουλυπελεθρος εκειτο κατα χθονος ευρυπεδοιο. l. 3. v. 395.
Τιτυον μεγαν, ὁν ῥ' ετεκεν γε
Δι' Ἑλαρη, θρεψεν δε και αψ ελοχευσατο Γαια.
Apollon. Rhodius. l. 1. v. 761.
[309] Αιγυπτος—εκληθη Μυσαρα—και Αερια, και Ποταμιτις, και ΑΕΤΙΑ, απο τινος Ινδου Αετου. Stephanus Byzant.
Eustathius mentions, Και Αετια, απο τινος Ινδου Αετου. κτλ. In Dionysium. v. 239. p. 42.
[310] Orus Apollo styles it in the Ionian manner Ηθ. l. 1. c. 7. p. 10. Τοδε Ηθ καρδια.
[311] Αιγυπτον δε γραφοντες, θυμιατηριον καιομενον ζωγραφουσι, και επανω καρδιαν. l. 1. c. 22. p. 38. It also signified an eagle.
[312] See the whole in Nonnus. l. 5. p. 148. It seems to have been a winged machine, which is called Κημος, from Cham the Sun. Hence the notion of the chariot of the Sun, and horses of the same.
[313] Καυκασου εν κνημοισι, Τυφαονιη ὁτε πετρη. Apollonius Rhodius. l. 2. v. 1214.
[314] Typhon was a high place; but represented as a Giant, and supposed to be thunderstruck here, near the city Antioch. Strabo. l. 16. p. 1090. Here was Νυμφαιον, σπηλαιον τι ἱερον. p. 1091.
[315] Strabo. l. 16. p. 1089. He mentions a place near the fountains of the river Orontes called Paradisos: Μεχρι και των του Οροντου πηγων, ἁι πλησιον του τε Λιβανου και του Παραδεισου. Strabo. l. 16. p. 1096.
[316] Diodorus Siculus. l. 4. p. 283.
[317] Servii Comment. in Virgil. Æneid. l. 2. v. 204.
[318] Nonni Dionys. l. 25. p. 668.
[319] Tot jugera ventre prementem. Ovid of the Pytho of Parnassus. Met. l. 1. v. 459.
See Pausanias. l. 10. p. 695. He says, the extent related to the place, ενθα ὁ Τιτυος ετεθη.
[320] Ὡς δε αυθις επανηκειν (τον Κλεοντα) ες τα Γαδειρα, ανδρα ἑυρειν θαλασσιον ΕΚΠΕΠΤΩΚΟΤΑ ες την γην· τουτον πλεθρα μεν πεντε μαλιστα επεχειν, κεραυνωθεντα δε ὑπο του θεου καιεσθαι. Pausan. l. 10. p. 806.
[321] Diogenes Laertius. Proœm. p. 5.
[322] Τεμενος· ἱερον χωριον αφωρισμενον Θεῳ. Scholia in Homer. Il. l. Γ. v. 696.
Και τεμενος περιπυστον Αμυκλαιοιο Κανωβου. Dionysius. Περιηγης. v. 13.
Ασυλον τεμενος at Daphne upon the Orontes. See above. p. 428.
[323] Lycophron. v. 6l3.
[324] Ovid. Metamorph. l. 11. v. 56.
[325] Apollonius Rhodius. l. 3. v. 1176.
[326] Βη δ' επ' εραν Διας φευγων οφιωδεα Κυπρον. Parthenius, as corrected by Vossius. See Notes to Pompon. Mela. p. 391.
[327] Lycophron. v. 110.
[328] Apollonius Rhodius. l. 2. v. 707.
[329] Hyginus. Fab. 140.
[330] Plutarch de Oraculoram defectu. v. 1. p. 417.
[331] Clemens Alexand. Cohort. p. 29.
[332] Prolegomena to the Pyth. Odes of Pindar.
[333] P. 39.
[334] Silius Ital. l. 3. v. 29.
[335] Λυχνον ασβεστον. Plutarch de Defect. Orac. vol. 1. p. 410.
[336] Porphyr. de Abstinentiâ. l. 2.
[337] L. 1. p. 63.
[338] Το δε λυχνιον εν Πρυτανειῳ. Theoc. Idyll. 21. v. 36.
Πυρος τε φεγγος αφθιτον κεκλημενον. Æsch. Χοηφοροι. v. 268.
[339] See Hyde Relig. Vet. Persarum: and Stanley upon the Chaldaic religion.
[340] Αει δε τοι αεναον πυρ. Callimach. Hymn to Apollo. v. 84.
[341] Vol. 2. p. 84.
[342] Clima. 4. p. 213.
[343] Leviticus. c. 6. v. 13. Hence the ξυλοφορια; a custom, by which the people were obliged to carry wood, to replenish the fire when decaying.
[344] It is said in the Scriptures, that there were giants in the earth in those days; and also after that. Genesis. c. 6. v. 4. The word in the original for giants is Nephelim.
[345] C. 2. p. 6.
[346] V. 22.
[347] Orphic. Argonaut. v. 395.
[348] De Venatione. p. 972.
[349] Pyth. Ode 4. p. 244.
[350] Ibid. p. 246.
[351] Justin. Martyr de Monarchiâ. p. 42.
[352] De Venat. p. 972.
[353] Æsculapius was of Egypt. Cephalus is said to have lived in the time of Cecrops αυτοχθων: or, as some say, in the time of Erectheus; many centuries before Antilochus and Achilles, who were at the siege of Troy.
[354] Æsculapius was the Sun. Euseb. Præp. Evang. l. 3. p. 112.
[355] Oratio in Herculem. vol. 1. p. 64. Oratio in Æsculapium. p. 67.
[356] Homer. Iliad. Λ. v. 831.
[357] Clemens Alexand. Strom. l. 1. p. 361.
[358] Μονιμος δε ἱστορει, εν τῃ των θαυμασιων συναγωγῃ, εν Πελλῃ της Θετταλιας Αχαιον ανθρωπον Πηλει και Χειρωνι καταθυεσθαι. Clementis Cohort. p. 36.
[359] Pocock's Travels. v. 1. p. 65.
[360] Ibid.
[361] Παρα την λιμνην την καλουμενην Αχερουσιαν. Diodorus Sic. l. 1. p. 86.
[362] In Phrygiâ—juxta specus est Acherusia, ad manes, ut aiunt, pervius. Mela. l. 1. c. 19. p. 100.
[363] River Acheron, and lake Acherusia in Epirus. Pausan. l. 1. p. 40. Strabo. l. 7. p. 499. Thucydides. l. 1. p. 34.
[364] Near Corinth Acherusia. Pausan. l. 2. p. 196.
In Elis Acheron. Strabo. l. 8. p. 530.
[365] Celsæ nidum Acherontiæ. Horat. l. 3. Ode. 4. v. 14.
[366] Near Avernus. In like manner there were πεδια Ηλυσια in Egypt, Messenia, and in the remoter parts of Iberia. See Plutarch in Sertorio, and Strabo. l. 3. p. 223.
[367] Also Libri Tarquitiani Aruspicum Hetruscorum, so denominated from Tar-Cushan. Marcellinus. l. 25. c. 2. p. 322.
[368] Herodot. Vit. Hom. c. 3.
[369] Hesychius.
[370] L. 1. p. 77.
[371] Fleetwood's Inscript. p. 42.
[372] P. 319. n. 2.
[373] Sat. 14. v. 259.
[374] Pausanias. l. 2. p. l6l, 162.
There was a hill called Anakeion: Ανακειον· ορος, η των Διοσκουρων Ἱερον. Suidas.
It is said of the celebrated Polygnotus, that he painted τας εν τῳ θησαυρῳ και εν τῳ Ανακειῳ γραφας. Harpocration. The treasury we may suppose to have been a part of the temple.
[375] Homer. Iliad. Γ. v. 237.
[376] Homer. Odyss. Μ. v. 323.
[377] Cicero in Verrem. Orat. 7. sect. ult.
[378] Pausanias. l. 9. p. 741.
[379] Apollodorus. l. 3. p. 154.
[380] Hyginus. fab. 68, and 75.
[381] Antonin. Liberalis Metamorph. c. 22.
[382] Hymn. in Dian. v. 204.
[383] Cicero de Nat. Deorum. l. 3. 23.
She is supposed to be the same as Diana. Καλουσι δε την Αρτεμιν Θρακες Βενδειαν, Κρητες δε Δικτυναν, Λακεδαιμονιοι δε Ουπιν. Palæphatus. c. 32. p. 78.
[384] Scholia in Callimach. Hymn. in Dianam. v. 204.
Ωπιν, και Ἑκαεργην—εκ των Ὑπερβορεων. Pausan. l. 5. p. 392.
Metuenda feris Hecaerge,
Et Soror, optatum numen venantibus, Opis.
Claudian in Laudes Stilic. l. 3. v. 253.
[385] 2 Kings. c. 23. v. 10. 2 Chron. c. 28. v. 3.
[386] C. 7. v. 31. and c. 19. v. 5. There was a place named Tophel (Toph-El) near Paran upon the Red Sea. Deuteron. c. 1. v. 1.
[387] Zonar. vol. 2. p. 227. Τουφαν καλει ὁ δημωδης και πολυς ανθρωπος.
[388] Bedæ. Hist. Angliæ. l. 2. c. 16.
[389] De legibus specialibus. p. 320.
The Greek term τυφος, fumus, vel fastus, will hardly make sense, as introduced here.
[390] Plutarch. Isis et Osiris. v. 1. p. 359.
[391] Virgil. Æn. l. 2. v. 713.
[392] Την ταφην (Διονυσου) ειναι φασιν εν Δελφοις παρα τον Χρυσουν Απολλωνα. Cyril. cont. Julian. l. 1. p. 11.
[393] Callimach. Hymn. in Jovem. v. 8.
Ὡδε μεγας κειται Ζαν, ὁν Δια κικλησκουσι.
Porphyr. Vita Pythagoræ. p. 20.
[394] Hence Hercules was styled Τριεσπερος. Lycoph. v. 33.
Ζευς τρεις ἑσπερας εις μιαν μεταβαλων συνεκαθευδε τῃ Αλκμηνῃ. Schol. ibid.
[395] Abbe Banier. Mythology of the Antients explained. vol. 4. b. 3. c. 6. p. 77, 78. Translation.
[396] Plaut. Amphitryo. Act. 1. s. 3.
[397] Cicero de Nat. Deor. l. 1. c. 42.
Αλλα και ταφον αυτου (Ζηνος) δεικνυουσι. Lucian. de Sacrificiis. v. 1. p. 355.
[398] Maximus Tyrius. Dissert. 38. p. 85.
[399] Clementis Cohort. p. 40.
[400] Arnobius contra Gentes. l. 4. p. 135. Clem. Alexand. Cohort. p. 24.
[401] Tertullian. Apolog. c. 14.
Πευσομαι δε σου κᾳ 'γω, ω ανθρωπε, ποσοι Ζηνες ἑυρισκονται. Theoph. ad Autolyc. l. 1. p. 344.
[402] Newton's Chronology. p. 151.
[403] Pezron. Antiquities of nations. c. 10, 11, 12.
[404] Virgil. Æn. l. 7. v. 48.
[405] Sir Isaac Newton supposes Jupiter to have lived after the division of the kingdoms in Israel; Pezron makes him antecedent to the birth of Abraham, and even before the Assyrian monarchy.
[406] Arnobius has a very just observation to this purpose. Omnes Dii non sunt: quoniam plures sub eodem nomine, quemadmodum accepimus, esse non possunt, &c. l. 4. p. 136.
[407] Antiquus Auctor Euhemerus, qui fuit ex civitate Messene, res gestas Jovis, et cæterorum, qui Dii putantur, collegit; historiamque contexuit ex titulis, et inscriptionibus sacris, quæ in antiquissimis templis habebantur; maximeque in fano Jovis Triphylii, ubi auream columnam positam esse ab ipso Jove titulus indicabat. In quâ columnâ gesta sua perscripsit, ut monumentum esset posteris rerum suarum. Lactant. de Falsâ Relig. l. 1. c. 11. p. 50.
(Euhemerus), quem noster et interpretatus, et secutus est præter cæteros, Ennius. Cicero de Nat. Deor. l. 1. c. 42.
[408] Lactantius de Falsâ Relig. l. 1. c. 11. p. 52.
[409] Varro apud Solinum. c. 16.
[410] Epiphanius in Ancorato. p. 108.
Cyril. contra Julianum. l. 10. p. 342. See Scholia upon Lycophron. v. 1194.
[411] Callimach. Hymn. in Jovem. v. 6.
[412] Ταφον θεας αξιον. Pausan. l. 2. p. 161.
[413] Diodor. Sicul. l. 1. p. 23. Ταφηναι λεγουσι την Ισιν εν Μεμφει.
Osiris buried at Memphis, and at Nusa. Diodorus above. Also at Byblus in Phenicia.
Εισι δε ενιοι Βυβλιων, ὁι λεγουσι παρα σφισι τεθαφθαι τον Οσιριν τον Αιγυπτιον. Lucian. de Syriâ Deâ. v. 2. p. 879.
Τα μεν ουν περι της ταφης των Θεων τουτων διαφωνειται παρα τοις πλειστοις. Diodor. l. 1. p. 24.
[414] Procopius περι κτισματων. l. 6. c. 1. p. 109.
Αιγυπτιοι τε γαρ Οσιριδος πολλαχου θηκας, ὡσπερ ειρηται, δεικνυουσι. Plutarch. Isis et Osiris. p. 358. He mentions πολλους Οσιριδος ταφους εν Αιγυπτῳ. Ibid. p. 359.
[415] L. 1. p. 79. Περι της Βουσιριδος ξενοκτονιας παρα τοις Ἑλλησιν ενισχυσαι τον μυθον· ου του Βασιλεως ονομαζομενου Βουσιριδος, αλλα του Οσιριδος ταφου ταυτην εχοντος την προσηγοριαν κατα την των εγχωριων διαλεκτον. Strabo likewise says, that there was no such king as Busiris. l. 17. p. 1154.
[416] Bou-Sehor and Uch-Sehor are precisely of the same purport, and signify the great Lord of day.
[417] Pausanias. l. 2. p. 144.
[418] Altis, Baaltis, Orontis, Opheltis, are all places compounded with some title, or titles, of the Deity.
[419] 2 Chron. c. 33. v. 14.
[420] 2 Chron. c. 27. v. 3. On the wall (
חומת
) of Ophel he built much: or rather on the Comah, or sacred hill of the Sun, called Oph-El, he built much.
[421] Apollon. Rhodii Argonaut. l. 2. v. 709. Apollo is said to have killed Tityus, Βουπαις εων. Apollon. l. 1. v. 760.
[422] Τον δε του Αιπυτου ταφον σπουδῃ μαλιστα εθεασαμην—εστι μεν ουν γης χωμα ου μεγα, λιθου κρηπιδι εν κυκλῳ περιεχομενον. Pausan. l. 8. p. 632.
Αιπυτιον τυμβον, celebrated by Homer. Iliad. β. v. 605.
Αιπυτος, supposed to be the same as Hermes. Ναος Ἑρμου Αιπυτου near Tegea in Arcadia. Pausan. l. 8. p. 696. Part of Arcadia was called Αιπυτις.
[423] Clemens Alexand. Cohort. p. 11. Ανεστεμμενοι τοις οφεσιν επολολυζοντες Ευαν, Ευαν κτλ.
[424] Porphyrii Vita Pythagoræ.
[425] Clement. Alexand. Cohort. p. 29.
[426] The Scholiast upon Pindar seems to attribute the whole to Dionusus, who first gave out oracles at this place, and appointed the seventh day a festival. Εν ᾡ πρωτος Διονυσος εθεμιστευσε, και αποκτεινας τον Οφιν τον Πυθωνα, αγωνιζεται τον Πυθικον αγωνα κατα Ἑβδομην ἡμεραν. Prolegomena in Pind. Pyth. p. 185.
[427] Pausanias. l. 9. p. 749.
[428] Ibid. l. 2. p. 155.
[429] Strabo. l. 9. p. 651.
[430] Ibid.
[431] Pausanias. l. 5. p. 376.
[432] Ibid. l. 10. p. 806.
[433] Ibid. l. 1. p. 87.
[434] At Patræ, μνημα Αιγυπτιου του Βηλου. Pausan. l. 7. p. 578.
[435] Pausanias. l. 2. p. 179.
[436] Herodotus. l. 7. c. 150. and l. 6. c. 54.
Plato in Alcibiad. 1^{mo}. vol. 2. p. 120.
Upon Mount Mænalus was said to have been the tomb of Arcas, who was the father of the Arcadians.
Εστι δε Μαιναλιη δυσχειμερος, ενθα τε κειται
Αρχας, αφ' ὁυ δη παντες επικλησιν καλεονται.
Oraculum apud Pausan. l. 8. p. 616.
But what this supposed tomb really was, may be known from the same author: Το δε χωριον τουτο, ενθα ὁ ταφος εστι του Αρκαδος, καλουσιν Ἡλιου Βωμους. Ibid.
Ταφος, η τυμβος, η σημειον.. Hesych.
[437] Strabo. l. 11. p. 779. Εν δε τῳ πεδιῳ ΠΕΤΡΑΝ ΤΙΝΑ προσχωματι συμπληρωσαντες εις βουνοειδες σχημα κτλ.
[438] Typhon was originally called Γηγενης, and by Hyginus Terræ Filius. Fab. 152. p. 263. Diodorus. l. 1. p. 79. he is styled Γης ὑιος εξαισιος. Antoninus Liberal. c. 25.
[439] Plutarch. Isis et Osiris. p. 380.
[440] Josephus contra Apion. l. 1. p. 460.
[441] Porphyry de Abstinen. l. 2. p. 223.
There was Πετρα Τυφαονια in Caucasus. Etymolog. Magnum. Τιφως· Τυφαονια Πετρα εστιν ὑψηλη εν Καυκασῳ.
Καυκασου εν κνημοισι, Τυφαονιη ὁτι Πετρη. Apollon. l. 2. v. 1214.
[442] Diodorus Sicul. l. 1. p. 79.
[443] Παρηγορουσι θυσιαις και πραϋνουσι (τον Τυφωνα), Plutarch. Isis et Osiris. p. 362.
[444] Diodorus Sicul. l. 5. p. 338.
[445] Plutarch. Isis et Osiris. p. 362. Ισαιακου του Ἡρακλεους ὁ Τυφων.
[446] Ovid. Metamorph. l. 11. v. 762.
[447] Ενιοι δε ὑπο του Τυφωνος, ὑπο δε Ατλαντος Ξεναγορας ειρηκεν. Schol. Apollon. l. 4. v. 264.
[448] Hesiod. Theogon. v. 824.
[449] Ibid. v. 826. Typhis, Typhon, Typhaon, Typhœus, are all of the same purport.
[450] Nonni Dionys. l. 1. p. 24.
[451] Οφεις—τιμᾳσθαι ισχυρως. Philarchus apud Ælian: de Animal. l. 17. c. 5.
[452] See Justin Martyr above.
Σημειον Οργιων Βακχικων Οφις εστι τετελεσμενος. Clemens Alexand. Cohort. p. 11. See Augustinus de Civitate Dei. l. 3. c. 12. and l. 18. c. 15.
[453] Ανεστεμμενοι τοις οφεσιν. Clemens above.
[454] In mysteriis, quibus Sabadiis nomen est, aureus coluber in sinum dimittitur consecratis, et eximitur rursus ab inferioribus partibus. Arnobius. l. 5. p. 171. See also Clemens, Cohort. p. 14. Δρακων διελκομενος του κολπου. κ. λ.
Sebazium colentes Jovem anguem, cum initiantur, per sinum ducunt. Julius Firmicus. p. 23. Σαβαζιος, επωνυμον Διονυσου. Hesych.
[455] Τους Οφεις ανεστεμμενοι, ευαζοντες το Ουα, Ουα, εκεινην την Ευαν ετι, την δια του Οφεως απατηθεισαν, επικαλουμενοι. Epiphanius. tom. 2. l. 3. p. 1092.
[456] Cohortatio. p. 11.
[457] Ibid.
[458] Plutarch. Alexander. p. 665.
[459] Οφεις μεγαλους χειροηθεις εφειλκετο τοις θιασοις (ἡ Ολυμπιας), ὁι πολλακις εκ του κιττου και των μυστικων λικνων παραναδυομενοι, και περιελιττομενοι θυρσοις των γυναικων, και τοις στεφανοις, εξεπληττον τους ανδρας. Plutarch. ibid.
[460] Τους οφεις τους Παρειας θλιβων, και ὑπερ της κεφαλης αιωρων, και βοων, Ευοι, Σαβοι, και επορχουμενος Yης Αττης, Αττης Yης. Demosth. Περι στεφανου. p. 516.
[461] Hesych.
[462] Της Ισιδος αγαλματα ανεδουσι ταυτῃ, ὡς τινι διαδηματι βασιλειῳ. Ælian. Hist. Animal. l. 10. c. 31.
[463] Τους Βασιλεις—χρησθαι πιλοις μακροις επι του περατος ομφαλον εχουσι, και περιεσπειραμενοις οφεσι, ὁυς καλουσιν ασπιδας. l. 3. p. 145.
[464] Priscian. l. 5. and l. 6.
[465] Pausan. l. 10. p. 859.
[466] Bochart supposes this term to signify a father, and the purport of the name to be Pater magnificus. He has afterwards a secondary derivation. Sed fallor, aut Abdir, vel Abadir, cum pro lapide sumitur, corruptum ex Phoenicio Eben-Dir, lapis sphæricus. Geog. Sac. l. 2. c. 2. p. 708.
[467] See Radicals. p. 59. and Deuteronomy. c. 18. v. 11.
[468] Εχουσαι βασιλεα εφ' ἁντων τον Αγγελον της Αβυσσου· ονομα αυτῳ Ἑβραϊστι Αβαδδων, εν δε τη Ἑλληνικῃ ονομα εχει Απολλυων. Revelations. c. 20. v. 11.
[469] Revelations. c. 20. v. 2. Abadon signifies serpens Dominus, vel Serpens Dominus Sol.
[470] Daniel Heinsius. Aristarchus. p. 11.
[471] Euseb. P. E. l. 1. p. 41, 42.
[472] Euseb. ibidem. Ταδε αυτα και Οστανης κτλ.
[473] Herod. l. 2. c. 189. also Ptolemy.
[474] M. Maimonides in more Nevochim. See Selden de Diis Syris. Synt. 1. c. 3. p. 49.
[475] Ουβαιον, ὁ εστιν Ἑλληνιστι Βασιλισκον· ὁνπερ χρυσουν ποιουντες Θεοις περιτιθεασιν. Horapollo. l. 1. p. 2.
Ουβαιον is so corrected for Ουραιον, from MSS. by J. Corn. De Pauw.
[476] Cicero de Nat. Deor. l. 3.
[477] Præp. Evan. l. 1. p. 41.
[478] Euseb. supra.
[479] L. 6. p. 345.
[480] Strabo. l. 10. p. 683. It was supposed to have had its name from Ellops, the Son of Ion, who was the brother of Cothus.
[481] Callimachus. H. in Delon. v. 292. Ευαιων, Eva-On, Serpens Sol.
[482] Athenagoras. Legatio. p. 294. Ηρακλης Χρονος.
[483] Athenag. p. 295. Ἡρακλης Θεος—δρακων ἑλικτος.
[484] It is said to have been named Rhodus from Rhod, a Syriac for a serpent. Bochart. G. S. p. 369.
[485] Ενταυθα μυθυουσι τους Οφιογενεις συγγενειαν τινα εχειν προς τους οφεις. Strabo. l. 13. p. 850. Ophiogenæ in Hellesponto circa Parium. Pliny. l. 7. p. 371.
[486] Pausan. l. 8. p. 614.
[487] Aristoph. Plutus. Schol. v. 718.
[488] L. 3. c. 96. Strabo. l. 10. p. 692.
[489] Steph. Byzant. Παταρα.
[490] Βη δ' επ' εραν Διας φευγων οφιωδεα Κυπρον. Parthenius. See Vossius upon Pomp. Mela. l. 1. c. 6. p. 391.
Ovid Metamorph. l. 10. v. 229. Cypri arva Ophiusia.
[491] They were particularly to be found at Paphos. Apollon. Discolus. Mirabil. c. 39. Οφις ποδας εχων δυο.
[492] Herodotus. l. 7. c. 90. Ὁι δε απο Αιθιοπιης, ὡς αυτοι Κυπριοι λεγουσι.
[493] Ὁ γαρ Μινως οφεις, και σκορπιους, και σκολοπενδρας ουρεσκεν κλ. Antonin. Liberalis. c. 41. p. 202. See notes, p. 276.
[494] Tacitus. Annal. l. 4. c. 21.
[495] In Ceiri.
[496] Strabo. l. 10. p. 746.
[497] What the Greeks rendered Σεριφος was properly Sar-Iph; and Sar-Iphis, the same as Ophis: which signified Petra Serpentis, sive Pythonis.
[498] Herodotus. l. 8. c. 41.
[499] Strabo. l. 9. p. 603.
[500] Lycophron Scholia. v. 496. απο των οδοντων του δρακοντος.
[501] Meursius de reg. Athen. l. 1. c. 6.
[502] Apollodorus. l. 3. p. 191.
[503] Diodorus. l. I. p. 25. Cecrops is not by name mentioned in this passage according to the present copies: yet what is said, certainly relates to him, as appears by the context, and it is so understood by the learned Marsham. See Chron. Canon. p. 108.
[504] Eustat. on Dionys. p. 56. Edit. Steph.
[505] Τον βαρβαρον Αιγυπτιασμον αφεις. κτλ. ibid.
See also Tzetzes upon Lycophron. v. 111.
[506] Chron. Canon, p. 109.
[507] It may not perhaps be easy to decypher the name of Cecrops: but thus much is apparent, that it is compounded of Ops, and Opis, and related to his symbolical character.
[508] Δρακοντας δυο περι τον Ερικθονιον. Antigonus Carystius. c. 12.
[509] Aristot. de Mirabilibus. vol. 2. p. 717.
[510] Pliny. l. 3. p. 153. l. 8. p. 455.
[511] Æschyli Supplices. p. 516.
[512] L. 3. p. 184.
[513] Apollonius Discolus. c. 12. and Aristot. de Mirabilibus, vol. 2. p. 737.
[514] Aves Diomedis—judicant inter suos et advenas, &c. Isidorus Orig. l. 12. c. 7. Pliny. l. 10. c. 44.
[515] Apollodorus. l. 1. p. 37.
[516] Stephanas Byzant. Οπικοι.
[517] The same is said by Epiphanius. Ἑυια τον οφιν παιδες Ἑβραιων ονομαζουσι. Epiphanius advers. Hæres. l. 3. tom. 2. p. 1092.
[518] Steph. Byzant.
[519] Ptolemy. p. 93. Ευια.
[520] Pausanias. l. 4. p. 356.
[521] L. 2. p. 202.
[522] Pausan. l. 3. p. 249.
[523] There was a city of this name in Macedonia, and in Troas. Also a river.
[524] Ovid Metamorph. l. 7. v. 357.
[525] Strabo. l. 13. p. 913. It is compounded of Eva-Ain, the fountain, or river of Eva, the serpent.
[526] Strabo. l. 5. p. 383.
[527] Μενελαον, ὁς ην Πιτανατης. Hesych.
Δρακων επι τῃ ασπιδι (Μενελαου) εστιν ειργασμενος. Pausan. l. 10. p. 863.
[528] Πιτανατης, λοχος. Hesych.
[529] It was the insigne of many countries. Textilis Anguis
Discurrit per utramque aciem. Sidon. Apollinaris. Carm. 5. v. 409.
Stent bellatrices Aquilæ, sævique Dracones.
Claudian de Nuptiis Honor. et Mariæ. v. 193.
Ut primum vestras Aquilas Provincia vidit,
Desiit hostiles confestim horrere Dracones.
Sidon. Apollinaris. Carm. 2. v. 235.
[531] Epiphanius Hæres. 37. p. 267.
[532] Clemens. l. 7. p. 900.
[533] Tertullian de Præscript. Hæret. c. 47. p. 221.
[534] Vossius, Selden, and many learned men have touched upon this subject. There is a treatise of Philip Olearius de Ophiolatriâ. Also Dissertatio Theologico-Historico, &c. &c. de cultu serpentum. Auctore M. Johan. Christian. Kock. Lipsiæ. 1717.
[535] Homer. Odyss. l. 10. v. 106.
[536] Hæc a principio patria Cyclopum fuit. Justin. of the island Sicily. l. 4. c. 2.
Ος οψεται μεν του μονογληνου στεγας
Χαρωνος. Lycophron. v. 659.
Charon was not a person, but Char-On, the temple of the Sun.
[538] Των περι την Αιτνην και Λεοντινην Κυκλωπας (δυναστευσαι). Strabo. l. 1. p. 38.
[539] The province of Leontina called Xuthia. Diodorus. l. 5. p. 291.
[540] Cyclops. v. 297.
[541] Lycophron. v. 659.
Γλυκυτατα φασι τα κρεα τους ξενους φερειν.
Ουδεις μολων δευρ', ὁστις ου κατεσφαγη. Euripid. Cyclops. v. 126.
[543] The river Nilus was called Triton, and afterwards Nilus. Μετωνομασθῃ δε απο Νειλου του Κυκλωπος. Scholia in Apollon. l. 4. v. 268.
Nilus Deorum maximus. Huetii Demons. Evang. Prop. 4. p. 111.
[544] Αιγυπτιε Ζευ, Νειλε. Athenæus. l. 5. p. 203.
Vulcanus—Nilo natus, Opas, ut Ægyptii appellant. Cicero de Naturâ Deor. l. 3. c. 22. Hence Νειλος Κυκλωψ must have been the chief Deity; and the Cyclopians his votaries and priests.
Νειλοιο τεμενος Κρονιδα. Pindar. Pyth. Ode 4. p. 239. He was no other than Ouranus, and Cœlus.
[545] Αστεριων, ὑιος Ανακτος, who was buried in the island Lade, near Miletus, is mentioned as a gigantic personage by Pausanias. l. 1. p. 87. Large bones have been found in Sicily; which were probably the bones of elephants, but have been esteemed the bones of the Cyclopians by Kircher and Fazellus. Fazellus. Dec. 1. l. 1. c. 6.
[546] Herodotus. l. 5. c. 61. He alludes to them under the name of Cadmians.
[547] Odyss. 10. v. 190.
[548] Æneid. l. 3. v. 619.
[549] Hymn in Dian. v. 51.
Μουνος δ' οφθαλμος μεσσῳ επεκειτο μετωπῳ. Hesiod. Theogon. v. 143.
Clemens Alexandrinus tells us, that Homer's account of Polyphemus is borrowed from the character of Saturnus in the Orphic poetry. Strom. l. 6. p. 751.
[550] Scholia in Æschyl. Prometh. p. 56.
[551] Παιδες Ουρανου, και Γης.
[552] Εξ ἡς αυτῳ (Ουρανῳ) τρεις παιδας γινωσκουσιν ἑκατονταχειρας, και τρεις ἑτερους αποτικτουσι Κυκλωπας. Proclus in Photio. c. ccxxxix. p. 982.
Euripides makes them the sons of Oceanus.
Ἱν' ὁι μονωπες ποντιου παιδες Θεου
Κυκλωπες οικουσ' αντρ' ερημ' ανδροκτονοι. Cyclops. v. 21.
[553] Και δη Ἱερον εστιν αρχαιον, Κυκλωπον καλουμενος βωμος, και θυουσιν επ' αυτᾳ Κυκλωψι. Pausanias. l. 2. p. 114.
[554] Odyss. Ζ. v. 5. Ὑπερειαν, ὁι μεν την εν Σικελια Καμαρινην. Schol. ibid.
[555] Εν πολει της Βαβυλωνιας Καμαρινῃ, ἡν τινας λεγειν πολιν Ουριαν. Alexand. Polyhist. apud Euseb. Præp. Evan. l. 9. p. 418.
[556] Natalis Comes. l. 9. p. 510. By the Celtæ are meant those of Iberia: οψιγονοι Τιτηνες of Callimachus.
[557] Lycoph. v. 659. Appian mentions a nation of Cyclopians in Illyria, who were near the Pheacians.
[558] The liba made in such temples were from it named Charisia. Χαρισιον, ειδος πλακουντων. Hesych.
[559] In Parthia, Καλλιοπη, Χαρις. Appian. Syriac. p. 125.
Φρυγιας πολις Καρις. Steph. Byzant.
Charisiæ in Arcadia. Ibid. The island Cos, called of old Caris. Ibid.
[560] Herodotus. l. 4. c. 13. Αριμασπους ανδρας μουνοφθαλμους.
Strabo. l. 1. p. 40. Ταχα δε και τους μονομματους Κυκλωπας εκ της Σκυθικης ἱστοριας μετενηνοχεν (Ὁμηρος.)
[561] Ουπις τε, Λοξω τε, και ευαιων Ἑκαεργη. Callimach. H. in Delon. v. 292.
[562] Casaubon. not. in Strabon. l. 1. p. 40.
Μουνωπα στρατον Αριμασπον. Æschyl. Prineth. p. 49.
[563] Τον γαρ βασιλεα και κυριον Οσιριν οφθαλμῳ και σκηπτρῳ γραφουσιν. Plutarch. Isis et Osiris. p. 354.
[564] Lycophron. v. 328. See Suidas.
Φιλοχορος Τριτοπατορας παντων γεγονεναι πρωτους. Etymolog. Mag. See Meursii not. in Lycophron. v. 328. Ῥαισει τριπατρου φασγανῳ Κανδαονος.
[565] Iliad. Σ. v. 382. and Ξ. v. 275. See Pausan. l. 9. p. 781.
[566] Nonni Dionysiaca. l. 29. p. 760.
The Graces and the Furies (Charites et Furiæ) were equally denominated from the Sun, and fire; and in consequence of it had joint worship in Arcadia. Pausan. l. 8. p. 669. Charis, Χαρις, of the Greeks, was the same personage as Ceres of the Romans. She was also called Damater, and esteemed one of the Furies. Pausan. l. 8. p. 649.
[567] Pausanias. l. 9. p. 781. So Coronis is said to have been the daughter of Phlegyas. Pausan. l. 2. p. 170: and Cronus the son of Apollo. l. 2. p. 123. Chiron the son of Saturn; Charon the son of Erebus and night. The hero Charisius, the son of Lycaon, which Lycaon was no other than Apollo, the God of light. These were all places, but described as personages; and made the children of the Deity, to whom they were sacred.
[568] Δεινους Θεοις τε ἱερα κατασκευασασθαι, και βασιλεια ανθρωποις· και γαρ τῳ Απολλωνι τον Ναον ῳκοδομησαντο τον εν Δελφοις, και Ὑριει τον Θησαυρον. Pausan. l. 9. p. 785.
Turres, ut Aristoteles, Cyclopes (invenerunt). Pliny. l. 7. c. 56.
[569] Virgil. Æn. l. 6. v. 630.
[570] Lutatius Placidus in Statii Thebaïd. l. 1. p. 26.
[571] Τας Ὑακινθου κορας—επι τον Γεραιστου του Κυκλωπος ταφον κατεσφαξαν. Apollodorus. l. 3. p. 205.
[572] Hercules furens. Act. 4. v. 996.
[573] Nonni Dionysiaca. l. 41. p. 1068.
Euripides styles the walls of Argos Ουρανια:
'Ινα τειχεα λαϊνα, Κυκλωπει', ουρανια νεμονται. Troades. v. 1087.
[574] Pausanias. l. 2. p. 146.
[575] Seneca Thyestes. Act. 2. v. 406.
[576] Εντος δε του Ισθμου της Τροιζηνος ὁμορος εστιν Ἑρμιονη· Οικιστην δε της αρχαιας πολεως Ἑρμιονεις γενεσθαι φασιν Ἑρμιονα Ευρωπος. Pausanias. l. 2. p. 191.
[577] Strabo. l. 8. p. 573. It was inhabited by people particularly styled Ἁλιεις, or men of the sea; who were brought thither by Druops Arcas.
[578] Pausan. l. 2. p. 147. Κυκλωπων μεν εστιν εργον. p. 169.
See Strabo. l. 8. p. 572. Τειχισαι δια Κυκλωπων.
[579] Τα τειχη τα εν Τιρυνθι—ουδε οντα ελαττονος θαυματος (των Πυραμιδων). Pausanias. l. 9. p. 783.
[580] Εφεξης δε τῃ Ναυπλιᾳ, τα σπηλαια, και ὁι εν αυτοις οικοδομητοι λαβυρινθοι. Κυκλωπεια δ' ονομαζουσιν. Strabo. l. 8. p. 567.
[581] Pausanias. l. 4. p. 367.
[582] Εμοι μεν ουν Αιγυπτιον φαινεται, και ουδαμως Ἑλληνικον ονομα Ωρος ειναι. κτλ. Pausan. l. 2. p. 181.
Κυκλωπων βαθρα
Φοινικι κανονι και τυκοις ἡρμοσμενα.
Eurip. Herc. Furens. v. 944.
[584] Strabo. l. 8. p. 572.
[585] Many places were denominated from Aster; such as Asteria, Asterion, Asteris, Astræa, Astarte. See Steph. Byzantinus. Αστεριον, πολις Θετταλιας—ἡ νυν Πιρεσια. Idem. Αστεριη, ἡ Δηλος, και ἡ Κρητη, εκαλειτο. Hesychius. Δηλος Αστεριη. Callimach. H. in Delon. v. 37. and 40. Asteria signifies the island of Aster.
[586] L. 8. p. 572.
[587] Pausanias mentions the apartments of the daughters of Prœtus. l. 2. p. 169. But the daughters of Prœtus were property the virgins who officiated at the Purait, the young priestesses ot the Deity.
The Sicilian Cyclopes were three, because there were three towers only, erected upon the islands called Cyclopum Scopuli; and that they were lighthouses is apparent from the name which still remains: for they are at this day styled Faraglioni, according to Fazellus. The Cyclopes of Tiryns were seven, as we learn from Strabo; because the towers probably were in number so many. From this circumstance we may presume, that the ideas of the antients concerning the Cyclopians, were taken from the buildings which they erected.
[588] The Cyclopian buildings were also called Ouranian. Κυκλωπεια τ' ουρανια τειχεα. Euripid. Electra. v. 1158.
[589] Both Cuclops, and Cuclopes, was the name of a place. We may, therefore, I think, be pretty well assured, that the Cyclopians were from hence denominated. And as sacred places had their names from the Deity, to whom they were dedicated, it is very probable, that the Cuclopian towers were named from Cœlus Ops, the Deity there worshipped: for I have shewn, that this people were the reputed children of Ouranus and Cœlus.
[590] Aristoteles de mirabil. auscult. p. 732.
[591] In excerptis apud Sononem. See not. Meursii in Antigonum Carystium. p. 183.
[592] Of the Cyclopians of Thrace see Scholia in Euripid. Orest. v. 966. Κυκλωπες, Θρακικον εθνος. Also Scholia in Statii Theb. l. 2. p. 104.
[593] παρα δε το ἱερον του Κηφισσου Μεδουσης λιθου πεποιημενη κεφαλη. Κυκλωπων φασιν ειναι και τουτο εργον. Pausan. l. 2. p. 156. Κηφισσος, Doricè Καφισσος, vel Καφισος: from Caph-Isis, Petra Deæ Isidis.
[594] Ηελιου, ὁς παντ' εφορᾳ και παντ' ὑπακουει. Homer. Odyss. l. Λ. v. 108.
[595] Orphic Fragment. 6. v. 19. the same as Phanes, and Dionusus. Frag. 8. v. 2. Schol. ibid.
[596] Hence the stream and lake of Cephisus in Bœotia were styled ὑδατα και λιμνη Κηφισσιδος: by the antient Dorians expressed Καφισιδος, from Καφ-Ισις.
[597] Orphic Hymn. 31. v. 10.
[598] Hymn. 10. v. 10. Metis was the same as Pan.
Meed-Ous whence came Μεδουσα, is exactly analogous to Cotinousa, Aithousa, Alphiousa, Ampelousa, Pithecousa, Scotousa, Arginousa, Lampadousa, Amathousa, Ophiousa, Asterousa; and signifies the temple of Metis, or divine wisdom. Aster-Ous was a temple on Mount Caucasus: Amath-Ous, the same in Cyprus: Ampel-Ous, a temple in Mauritania: Alphi-Ous, in Elis: Achor-Ous, in Egypt: all dedicated to the Deity, under different titles.
[599] Χασμασι λεοντειοις τα των ἱερων θυρωματα κοσμουσιν (ὁι Αιγυπτιοι). Plutarch. Isis et Osiris. p. 366.
[600] Odyss. Λ. v. 610. It is a term which seems to have puzzled the commentators. Χαροποι, επιπληκτικοι, φοβεροι. Scholiast. Ibid. It was certainly an Amonian term: and the Poet alluded to a Charopian temple.
Της δ' ην Τρεις κεφαλαι, μια μεν χαροποιο λεοντος. Hesiod. Theogon. v. 321. Homer in another place mentions,
Λυκων κλαγγην, χαροπων τε Λεοντων. Hymn. εις Μητερα θεων. v. 4.
As a lion was from hence styled Charops, so from another temple it was named Charon. Χαρων ὁ λεων. Hesych. Achilles is styled Αιχμητης Χαρων, Lycoph. v. 260. a martial Charonian Lion.
[601] Pausan. l. 8. p. 696.
[602] Pausan. l. 1. p. 49.
[603] Hesiod. Theogon. v. 141. Scholia Apollon. l. 1. v. 730.
Κυκλωπες τοτε Διι μεν διδοασι βροντην, και αστραπην, και κεραυνον. Apollodorus. l. 1. p. 4.
[604] See Stephanus. Ακμονια πολις Φρυγιας κτλ. He styles Acmon Ακμονα τον Μανεως. Manes was the chief Deity of Lydia, Lycia, and Persis; and the same as Menes of Egypt.
There was a city Acmonia in Thrace. Ptol. l. 5. p. 138.
[605] Εστι και αλλο Ακμονιον αλσος περι Θερμαδοντα. Steph. Byzant. Apollonius takes notice of Αλσεος Ακμονιοιο. l. 2. v. 994. Here Mars was supposed to have married Harmonia, the mother of the Amazonians.
[606] Acmonides is represented as a patronymic; but there is reason to think that it is an Amonian compound, Acmon-Ades, Acmon the God of light, the same as Cœlus, Cronus, and Osiris. Acmon and Acmonides were certainly the same person: Ακμων· Κρονυς, Ουρανος. Hesych. Ακμονιδης, ὁ Χαρων, και ὁ Ουρανος. ibid. He was the Cyclopian God, to whom different departments were given by the mythologists. Charon Cyclops is mentioned by Lycophron. v. 659. above quoted.
[607] Simmiæ Rhodii Πτερυγια. Theocritus. Heinsii. p. 214.
[608] Callimachi Hymn. in Dianam. v. 146.
[609] Δακτυλοι Ιδαιοι Κρηταεες. Apollonius Rhod. l. 1. v. 1129.
The Scholiast upon this Poet takes notice of only three; of which one was Acmon:
Κελμις, Δαμναμενευς τε μεγας, και ὑπερβιος Ακμων,
Ὁι πρωτοι τεχνην πολυμητιος Ἡφαιστοιο
Ἑυρον εν ουρειῃσι ναπαις ιοεντα σιδηρον,
Ες πυρ τ' ηνεγκαν, και αριπρεπες εργον εδειξαν.
These verses are quoted from the antient author, ὁ την φορωνιδα συνθεις.
Diodorus Siculus, l. 1. p. 333. says, that some made the Idæi Dactyli ten in number; others an hundred.
[610] Clemens Alexand. Strom. l. 1. p. 401. Strabo. l. 10. p. 725.
[611] Strabo. l. 10. p. 715. They are by Tatianus Assyrius spoken of as the Cyclopes, and the same invention attributed to them. Χαλκευειν Κυκλωπες (εδιδαξαν). p. 243.
Fabricam ferrariam primi excogitârunt Cyclopes, See Hoffman. Ferrum.
[612] Κυκλωπες, Θρακικον εθνος, απο Κυκλωπος βασιλεως ὁυτως ονομαζομενοι.—πλειονες δε αυτων εν τῃ Κουρητιδι· ησαν δε ΑΡΙΣΤΟΙ ΤΕΧΝΙΤΑΙ. Schol. in Euripid. Orest. v. 966.
Mention is afterwards made των εκ της Κουρητιδος Κυκλωπων. The Curetes worshipped Cronus: so that Cronus and Cuclops were the same. See Porphyry de Abstin. l. 2. p. 225.
[613] They are said to have made the altar upon which the Gods were sworn, when the Titans rebelled against Jupiter. Scholiast upon Aratus. p. 52. In memorial of this altar an Asterism was formed in the Sphere, denominated βωμος, ara.
[614] Virgil Æn. l. 8. v. 424.
[615] Prœtides implerunt falsis mugitibus auras. Virgil. Eclog. 6. v. 48.
[616] Herod. l. 7. c. 123.
Ἡ Παλληνη Χερρονησος, ἡ εν τῳ Ισθμῳ κειται. ἡ πριν μεν Ποτιδαια, νυν δε Κασσανδρεια, Φλεγραια δε πριν εκαλειτο· ωκουν δ' αυτην ὁι μυθυομενοι Γιγαντες, εθνος ασεβες, και ανομον. Strabo. Epitome. l. 7. p. 510.
[617] Lycophron. v. 115.
[618] Stephanus places Torone in Thrace, and supposes it to have been named from Torone, who was not the wife, but daughter of Proteus. Απο Τορωνης της Πρωτεως. Some made her the daughter of Poseidon and Phœnice. See Steph. Φλεγραια. There were more towers than one of this name.
[619] Παλληνιαν επηλθε Γηγενων τροφον, Lycoph. v. 127.
[620] Lycophron. v. 124.
[621] Eustath. on Dionysius. v. 259.
[622] Herodot. l. 2. c. 112.
[623] Πρωτεα κικλησκω, ποντου κληιδας εχοντα. Orphic Hymn. 24.
[624] Aristides. Oratio Ægyptiaca. v. 3. p. 608.
[625] Stephanus Byzant. Φαρος.
[626] Chilias. 2. Hist. 44. p. 31. Πρωτευς φοινικης φινικος παις—περι την φαρον κατοικων.
[627] Orphic Hymn to Proteus. 24.
[628] Eustath. in Dionys. v. 14.
Φροντιν Ονητοριδην. Homer. Odyss. Γ. v. 282. See also Hesych.
[629] Æneid. l. 6. v. 556.
[630] Virg. Æneid. l. 6. v. 618.
[631] Stephanus. Αιθιοπια.
[632] The hieroglyphic was a man with the head of a bull; which had the same reference, as the Apis, and Mneuis of Egypt.
[633] Diodorus Sic. l. 20. p. 756.
[634] Homer. Odyss. Μ. v. 222.
[635] Epist. 79.
[636] Ακουσιλαος Φορκυνος και Ἑκατης την Σκυλλαν λεγει. Στησικορος δε, εν τῃ Σκυλλῃ, Λαμιας την Σκυλλαν φησι θυγατερα ειναι. Apollonius. Schol. l. 4. v. 828.
[637] Euripides. Cyclops. v. 126.
[638] Odyss. l. Ι. v. 389.
[639] Imitated by Mr. Pope.
[640] Ennius translated into Latin the history of Euhemerus, who seems to have been a sensible man, and saw into the base theology of his country. He likewise wrote against it, and from hence made himself many enemies. Strabo treats him as a man devoted to fiction. l. 2. p. 160.
[641] Ex Ennii Historiâ sacrâ, quoted by Lactantius. Divin. Institut. vol. 1. c. 13. p. 59.
[642] Μεσσηνιον Ευημερον. Strabo. l. 1. p. 81.
[643] Clemens. Cohort. p. 11. Arnobius. l. 5.
[644] Διονυσον Μαινολον οργιασουσι Βακχοι, ωμοφαγιᾳ την ἱερομανιαν αγοντες, και τελισκουσι τας κρεονομιας των φονων ανεστεμμενοι τοις οφεσιν. Clemens Cohort. p. 11.
[645] Julius Firmicus. p. 14.
[646] Apollon. Rhod. l. 1. v. 636.
[647] Scholia Apollon. l. 1. v. 635.
[648] Porphyry περι αποχης. l. 2. p. 224.
[649] Turricolas Lamias, Fauni quas Pompiliique
Instituere Numæ. Lactant. de falsâ Relig. l. 1. c. 22. p. 105.
[650] Homer Odyss. Κ. v. 81.
[651] Ibid. Κ. v. 120.
[652] Εν μερει τινι της χωρας (της Σικελιας) Κυκλωπες, και Λαιστρυγονες, οικησαι. Thucyd. l. 6. p. 378.
[653] Scholia. v. 956. Leon in Leontium is a translation of Lais (
לוש
) Leo: Bochart.
[654] Lycoph. above.
[655] Plutarch de Defect. Orac. vol. 1. p. 398.
Ἑτεροι δε φᾳσιν εκ Μαλιαιων αφικεσθαι Λαμιας θυγατερα Σιβυλλαν. Clem. Alex. Strom. l. 1. p. 358. Pausanias makes her the daughter of Jupiter and Lamia. l. 10. p. 825.
[656] Clemens Alex. l. 1. p. 358.
[657] See Diodorus. l. 20. p. 778. of the Lamia in Libya, and of her cavern.
[658] Euripides quoted ibid.
[659] Philostratus. Vita Apollon. l. 4. p. 183.
[660] Aristot. Ethic. l. 7. c. 6. p. 118. See Plutarch περι πολυπραγμοσυνης, And Aristoph. Vespæ. Schol. v. 1030.
[661] Horace, l. 3. ode 17.
[662] Virgil Æn. l. 7. v. 1. See Servius.
[663] Strabo. l. 5. p. 357. Κολπον Καιατταν. κλ.
[664] Ibid. p. 356.
[665] Silius. l. 8.
[666] De Virgilianâ continentiâ. p. 762. Caiat signified a kind of whip, or thong, probably such was used at Caiate.
[667] Virgil. Æneid. l. 5. v. 873.
[668] See Nonnus. l. 19. p. 320.
[669] V. 653. See Natalis Comes.
[670] L. 4. v. 892.
[671] V. 1269.
[672] Odyss. l. Μ. v. 39.
[673] From Mr. Pope's translation.
[674] Callimachi Frag. 184. p. 510.
[675] Apollon. l. 4. v. 828. Scholia. She is said also to have been the daughter of Hecate and Phorcun. Ibid. The daughter of a Deity means the priestess. Phor-Cun signifies Ignis Dominus, the same as Hephastus.
[676] Herodotus. l. 7. c. 90.
[677] Κυρος ὁ ἡλιος. See Radicals. p. 48.
[678] Strabo. l. 14. p. 1002. the promontory was called Curias Κυριας ακρα· ειτα πολις Κουριον.
[679] L. 4. c. 103.
[680] Virgil. Æneid. l. 8. v. 190.
[681] Livy. l. 1. c. 7.
[682] Plutarch. in Amatorio. vol. 2. p. 762.
[683] Lactantius de F. R. l. 1. c. 20. p. 90.
[684] Milton. l. 2. v. 579.
[685] Theoc. Idyl. 17. v. 47.
[686] Aristoph. Βατραχ. v. 474. So Cocytus is by Claudian described as the river of tears.
—— presso lacrymarum fonte resedit
Cocytos. De Rapt. Proserp. l. 1. v. 87.
[687] He makes Metis the same as Athena. H. 31. l. 10.
In another place Metis is styled πρωτος γενετωρ. Frag. 6. v. 19. p. 366.
[688] Ibid. Fragm. 8. p. 373.
[689] Eusebii. Chron. Log. p. 4. l. 42.
[690] Ἱππαν κικλησκω Βακχου τροφον. Hymn. 48.
[691] Hymn. 47. v. 4.
[692] Orphic Frag. 43. Ἡ μεν γαρ Ἱππα του παντος ουσα ψυχη κτλ. Proclus. ibid. p. 401.
[693] Among the Egyptians, the emblems of which they made use were arbitrary, and very different from the things to which they referred. An eagle, an ox, and a horse, were all used as symbols, but had no real connexion with the things alluded to, nor any the least likeness. The Grecians not considering this were always misled by the type; and never regarded the true history, which was veiled under it.
[694] Ἱππεις. v. 548.
[695] Pausan. l. 5. p. 414.
[696] Ibid. l. 5. p. 416.
[697] Hesych. Ἱππια.
[698] Pausan. l. 8. p. 649.
[699] Metam. l. 6. v. 117.
[700] Ibid. l. 2. v. 668.
[701] Virg. Georg. l. 3. v. 92.
[702] Iliad. Β. v. 766. He also mentions the mares of Eresicthon, with which Boreas was supposed to have been enamoured.
Ταων και Βορεης ηρασσετο βοσκομεναων,
Ἱππῳ δ' εισαμενος παρελεξατο κυανοχαιτῃ.
Ἁι δ' ὑποκυσσαμεναι ετεκον δυοκαιδεκα πωλους. Odyss. Υ. v. 224.
[703] H. to Apollo. v. 47.
[704] Strabo. l. 17. p. 1188.
[705] Hesych. Ἱππειον.
[706] Προϊουσι δε Ἱππου καλουμενον μνημα εστιν.—Κιονες δε ἑπτα, ὁι του μνηματος τουτου διεχουσιν ου πολυ, κατα τροπον οιμαι τον αρχαιον, ὁυς αστερων των Πλανητων φασιν αγαλματα. Pausan. l. 3. p. 262.
[707] They included the moon among the primary planets; not being acquainted with any secondary.
[708] See Steph. Byzant. and Cellarius.
[709] Ovid. Deianira ad Hero. Epist.
[710] Geog. Vet. vol. 2. v. 665. See also Diodorus. l. 4. p. 223. also Strabo Epitome. l. 7. p. 511.
[711] See Radicals. p. 119.
[712] The birds at the lake Stymphalus are described as feeding upon human flesh. Λογος Ορνιθας ποτε ανδροφαγους επ' αυτῳ τραφηναι. Pausan. l. 8. p. 610. The real history of the place was, that the birds called Stymphalides were a set of Canibal priests.
[713] Glaucus, the son of Sisiphus is said to have been eaten by horses. Palæphatus. p. 58.
[714] P. 54.
[715] Metamorph. l. 8. v. 873.
[716] Josephus calls Egypt Mestra. Antiq. l. 1. c. 6. §. 2. See Radicals, p. 8. Notes.
[717] Ὁ πρωτος οικησας την Μεστραιαν χωραν, ητοι Αιγυπτον, Μεστραιμ. Euseb. Chron. p. 17.
[718] Herodotus. l. 2 c. 55.
[719] Ovid Metam. l. 5. v. 341. Most temples of old were courts of justice; and the priests were the judges, who there presided.
Ælian. V. H. l. 14. c. 34. Δικασται το αρχαιον παρ' Αιγυπτιοις ὁι ἱερεις ησαν.
[720] Oratio in Verrem. 5. Sect. ultima. vol. 3. p. 291.
[721] Ceres is mentioned by Varro quasi Geres. l. 4. p. 18.
[722] Hesychius. Αχειρω.
[723] Repentur in poematiis antiquis, a Pithæo editis, carmen in laudem Solis; quod eum esse Liberum, et Cererem, et Jovem statuit. Huetius. Demonst. Evang. Prop. 4. p. 142.
[724] Cœlius. Rhodog. l. 17. c. 27.
[725] Varro speaks of Ceres, as if her name was originally Geres. l. 4. p. 18.
[726] There was a place called Charisia in Arcadia. Pausan. l. 8. p. 603. Charesus, and Charesene, in Phrygia. Charis in Persis, and Parthia. See Treatise upon the Cyclopes.
[727] Pausan. l. 9. p. 781. Nonnus. l. 29. p. 760.
[728] Etymolog. Mag. and Suidas.
[729] Χρησμολογοι μετειχον της εν τῳ Πρυτανειῳ σιτησεως.. Aristoph. Ειρηνη. Scholia, v. 1084.
[730] L. 8. p. 6l6.
[731] L. 5. p. 415.
[732] Πρυτανεια τε εχουσα και Αρχοντας. Thucyd. l. 2. p. 107.
[733] Το δε λυχνιον εν Πρυτανειῳ. Theocrit. Idyl. 21.
[734] Suidas.
[735] L. 2. p. 107. Others gave another reason. Πρυτανειον εκαλειτο, επειδη εκει εκαθηντο ὁι Πρυτανεις, ὁι των ὁλων πραγματων διοικηται. Ibid.
[736] Julius Pollux. l. 1. c. 1. p. 7.
[737] Πρυτανειον εστιν, εν ᾡ νομοι του Σολωνος εισι γεγραμμενοι. Pausan. l. 1. p. 41.
[738] Plutarch in Solone. p. 92.
[739] L. 41. p. 1152.
[740] L. 8. p. 649. Mount Caucasus was denominated, as is supposed, from a shepherd Caucasus. The women, who officiated in the temple, were styled the daughters of Caucasus, and represented as Furies: by which was meant priestesses of fire.
Caucasi filiæ Furiæ. See Epiphanius Anchorat. p. 90.
[741] Lycophron. Scholia. v. 1225. Και Καλλιμαχος Εριννυν καλει Δημητρα. Ibid.
Neptune is said to have lain with Ceres, when in the form of a Fury. Apollodorus. l. 3. p. 157. She is said from thence to have conceived the horse Areion.
Lycophron alludes to her cruel rites, when he is speaking of Tantalus, and Pelops.
Ὁυ παππον εν γαμφαισιν Ἑνναια ποτε
Ερκυν' Εριννυς, θουρια, ξιφηφορος,
Ασαρκα μιστυλλουσ' ετυμβευσεν ταφῳ. v. 152.]
[742] Herodotus. l. 7. c. 197.
[743] L. 2 v. 288.
[744] The Sirens and Harpies were persons of the same vocation, and of this the Scholiast upon Lycophron seems to have been apprised. See v. 653.
[745] Harpya, Ἁρπυια, was certainly of old a name of a place. The town so called is mentioned to have been near Encheliæ in Illyria. Here was an Amonian Petra of Cadmus, and Harmonia.
[746] Τιτυῳ εναλιγκιος ανηρ. Theocrit. Idyl. 22. v. 94.
[747] Pausan. l. 1. p. 94.
[748] Κερκυον is compounded of Ker-Cuon, and signifies the temple of the Deity.
[749] L. 1. p. 94.
[750] Ovid. Ibis. v. 411.
[751] Anacharsis. vol. 2. p. 388. Γυμνασιον ὑφ' ἡμων ονομαζεται, και εστιν ἱερον Απολλωνος Λυκιου.
[752] Και ὁ τοπος ὁυτος παλαιστρα και ες εμε εκαλειτο ολιγον που ταφου της Αλοπης απεχων. Pausan. l. 1. p. 94.
That very antient temple of Pan on Mount Lycæum in Arcadia had a Gymnasium in a grove. Εστι εν τῳ Λυκαιῳ Πανος τε Ἱερον, και περι αυτο αλσος δενδρων, και Ἱπποδρομος τε, και προ αυτου σταδιον. Pausan. l. 8. p. 678.
[753] I have mentioned, that Torone was a temple of the Sun, and also φλεγραια, by which was meant a place of fire, and a light-house. This is not merely theory: for the very tower may be seen upon coins, where it is represented as a Pharos with a blaze of fire at the top. See vol. 2. page 118.
[754] Plutarch. Theseus, p. 6.
[755] Chron. Logos. p. 31. He was also named Asterus, Asterion, and Asterius. Lycoph. v. 1299. Schol. and Etymolog. Mag. Minois. Asterius was represented as the son of Anac. Αστεριου του Ανακτος. Pausan. l. 7. p. 524. Ανδρειᾳ τους αποθανοντας ὑπο Θησεως ὑπερεβαλεν ὁ Αστεριων (ὁ Μινω) Pausan. l. 2. p. 183.
[756] Pausan. l. 1. p. 94.
[757] Diodorus explains farther the character of this personage, τον παλαιοντα τοις παριουσι, και τον ἡττηθεντα διαφθειροντα. l. 4 p. 226.
[758] Diodorus Sic. l. 4. p. 225, and 233.
[759] Ιδεως τον Ανταιον φησι των ΞΕΝΩΝ των ἡττημενων ΤΟΙΣ ΚΡΑΝΙΟΙΣ ερεφειν τον του Ποσειδωνος ναον. Pindar. Isth. Ode 4. Scholia. p. 458. See Diodorus concerning Antæus συναναγκαζοντα τους ξενους διαπαλαιειν. l. 4. p. 233.
[760] V. 866, and Scholia.
[761] Diodorus Sic. l. 4. p. 263.
[762] Hercules Furens. v. 391.
[763] Pindar. Olymp. Ode 10. p. 97. Scholia. from the Cygnus of Stesichorus.
[764] Euripides. Orestes. v. 1648. Schol. Lycaon was a Deity, and his priests were styled Lycaonidæ. He was the same as Jupiter Lycæus, and Lucetius: the same also as Apollo.
[765] Pausan. l. 8. p. 600.
[766] Odyss. l. Φ. v. 307.
[767] Μνησομαι, ουδε λαθοιμι Απολλωνος Εκατοιο. Homer. Η. to Apollo. v. 1.
Ευ ειδως αγορευε θεοπροπιας Ἑκατοιο. Iliad. Α. v. 385.
Αρτεμις ιοχεαιρα, κασιγνητη Ἑκατοιο. Iliad. Υ. v. 71.
[768] Odyss. Σ. v. 83.
[769] Purchas. Pilg. vol. 5. p. 872. and Garcilasso della Vega. Rycaut. p. 403.
[770] See Plutarch's life of Theseus. p. 3, 4. vol. 1.
[771] V. 146.
[772] Campio, Gladiator. Isidorus.
[773] Vegetius. l. 2. c. 7.
[774] Nonnus. l. 18. p. 500.
[775] Eustathius on Dionysius. v. 357.
[776] Diodorus Sicul. l. 1. p. 13, 14.
[777] Ὁμοιως δε τους Ινδους τον θεον τουτον παρ' ἑαυτοις αποφανεσθαι γεγονεναι. Diod. Sic. l. 4. p. 210.
[778] Diodorus. l. 1. p. 14.
[779] Diodorus. l. 1. p. 17.
[780] Ibid. p. 14. This city is also said to have been built by Hercules. Diodorus. l. 4. p. 225.
Primus aratra manu sollerti fecit Osiris,
Et teneram ferro sollicitavit humum. Tibull. l. 1. El. 8. v. 29.
[782] Ζυθος, εκ των κριθων πομα. Diodorus. l. 1. p. 37.
[783] Βασιλευοντα δε Οσιριν Αιγυπτιους ευθυς απορου βιου και θηριωδους απαλλαξαι, καρπους τε δειξαντα, και νομους θεμενον αυτοις. Plut. Is. et Osir. p. 356.
[784] Eusebius. Pr. Ev. l. 1. p. 44, 45.
[785] Diodorus Sic. l. 1. p. 24.
[786] Both the Patriarch, and his son Ham, had the name of Cronus, as may be learned from Sanchoniathon. Εγεννηθησαν δε και εν Παραιᾳ Κρονῳ τρεις παιδες, Κρονος ὁμωνυμος τῳ πατρι, κτλ. Euseb. Præp. l. 1. c. 10. p. 37.
Paraia is the same as Pur-aia, the land of Ur; from whence the Gentile writers deduce all their mythology.
[787] See Radicals. p. 42.
[788] Ῥαγδαιων δε γενομενων ομβρων και πνευματων,—δενδρου λαβομενον τον Ουσωον, και αποκλαδευσαντα, πρωτον τολμησαι εις θαλασσαν εμβηναι. Euseb. Pr. Ev. l. 1. c. 10. p. 35.
[789] Euseb. Chron. p. 7. l. 43.
[790] Strabo. l. 17. p. 1168.
[791] Τας Γοργονας επ' ωκεανον ουσας τον περι πολιν Ιβηριας την Ταρτησσον. Schol. in Lycophr. ad v. 838.
[792] [Atlas] Apex Perseo et Herculi pervius. Solin. c. 24.
[793] Andromedam Perseus nigris portârit ab Indis. Ovid. Art. Amand. l. 1. v. 53.
[794] Pausan. l. 4. p. 370.
[795] Pliny mentions these bones being brought from Joppa to Rome in the ædileship of M. Scaurus; longitudine pedum 40, altitudine costarum Indicos elephantos excedente, spinæ crassitudine sesquipedali. l. 9. c. 5.
[796] Deseritur Taurique jugum, Perseaque Tarsus. Lucan. l. 3. v. 225. See Solin. c. 38.
[797] Perseam quoque plantam —— a Perseo Memphi satam. Plin. l. 15. c. 13.
Of Perseus in Cilicia, see Chron. Pasch. p. 39.
[798] Pindar. Pyth. Od. 10. v. 49 and 70. Εις το των Μακαρων ανδρων εθνος. Schol. in v. 70.
[799] Virgil. Æn. l. 7. v. 409.
Ardea a Danae Persei matre condita. Plin. Hist. Nat l. 3. p. 152.
[800] Servius in Virgil. Æn. l. 8.
[801] Diodorus Sic. l. 1. p. 21.
[802] Ibidem.
[803] Herodotus. l. 6. c. 54. See Chron. Paschale. p. 38.
Some make him a Colchian. Ἡλιῳ γαρ φησιν ὑιους γενεσθαι δυο εν τοις τοποις εκεινοις, ὁις ονοματα ην Περσευς και Αιητης· τουτους δε κατασχεσιν την χωραν· και Αιητην μεν Κολχους και Μαιωτας, Περσεα δε Ταυρικης Βασιλευσαι. Schol. in Apollon. Argonautic. l. 3. v. 199.
[804] Ἡ δε Περσου γυνη Αστερια παις ην Κοιου και Φοιβης· ὁι Κοιος δε και Φοιβη ΟΥΡΑΝΟΥ παιδες. Schol. in Lycophron. v. 1175.
[805] Natalis Comes. l. 7. c. 18.
[806] Schol. in Lycophr. v 18.
Lycophr. v. 17.
Τον χρυσοπατρον μορφνον—τον Περσεα. Schol. in Lycophr. v. 838.
[807] Εγγυς της Νεης πολιος. He is said to have introduced here Gymnic exercises. Herodot. l. 2. c. 91. And to have often appeared personally to the priests. Herodot. ibid.
Herodotus of the Dorians. l. 6. c. 54.
[808] Εν λαρνακι ξυλινῳ. Schol. in Lycophr. v. 838.
Εν κιβωτῳ τινι. Chron. Pasch. p. 38. from Euripides.
The father of Danae ενειρξας αυτην εις την Κιβωτον μετα του ΠΑΙΔΟΣ καθηκεν εις το πελαγος. Schol. in Pind. Pyth. Od. 10. v. 72.
[809] All salutary streams were consecrated to the Sun. There were some waters of this nature near Carthage, which were named Aquæ Persianæ. See Apuleii Florida. c. 16. p. 795, and p. 801. They were so named from Perez, the Sun, to whom they were sacred.
[810] Ovid. Trist. l. 1. eleg. 3. v. 48. See Natalis Comes. l. 7. c. 18.
[811] Polyb. l. 5. p. 389.
[812] Plin. Hist. Nat. l. 6. c. 16. See Q. Curtius, and Strabo.
[813] Parrhasii in Hyrcania. Strabo. l. 11. p. 775.
[814] Plin. Hist. Nat. l. 2. c. 98.
[815] Of Parrhasians in Arcadia. Strabo. l. 8. p. 595. See Plin. Hist. Nat. l. 4. c. 6.
Ὑιος Δινυττα Δαμαρχος την δ' ανεθηκεν
Εικον', απ' Αρκαδιας Παῤῥασιος γενεαν.
Pausan. l. 6. p. 471. See also l. 8. p. 654.
[816] Plato in Alcibiad. vol. 2. p. 120.
[817] Herodot. l. 7. c. 150.
[818] Statii Theb. l. 1. v. 717.
[819] Diodorus Sicul. l. 3. p. 185.
[820] Πολλαις γενεαις προτερον των Τρωικων. Ibid.
[821] Της Λιβυης εν τοις προς ἑσπεραν μερεσιν επι του περατος της οικουμενης. Diodorus Sic. l. 3. p. 186.
She likewise was in possession of the νησοι ευδαιμονες, or Islands of the blessed, which lay opposite to her dominions in Africa.
[822] Writers mention that she raised over the slain three large mounds of earth, which were called ταφοι Αμαζωνων, the tombs of the Amazons. This shews that the Gorgons and Amazons were the same people, however separated, and represented in a state of warfare.
[823] Iliad Β. v. 811. Μυρινα· ονομα κυριον Αμαζονος. Scholia ibid.
[824] Diodorus Sicul. l. 4. p. 216, 217, 225, 227, &c. See also Justin. l. 44. c. 4. and Apollodorus. l. 2. p. 100.
Hercules of Tyre was said to have been the Son of Athamas, the same as Palæmon.
[825] Ludovicus Nonnius in Hispania. p. 196, 170.
[826] Diodorus Sicul. l. 4. p. 227.
Corunna the same as Kir-Ona.
Many Amonian cities of similar analogy to Alesia.
[827] Diodorus, above.
[828] Χρυσα μηλα—προβατα. Schol. in Apollon. Argonaut. l. 4. v. 1396. εξ Αγροιτου εν γ' Λιβυκων.
[829] Τον Ἡρακλεα, συμμαχουντων αυτῳ των θεων, κρατησαι τῃ μαχῃ, και τους πλειστους ανελοντα την χωραν ηξημερωσαι. Diodorus Sicul. l. 4. p. 229. Strabo. l. 5. p. 376. and l. 6. p. 430.
[830] Strabo. l. 15. p. 1007. and l. 11. p. 771. Diodorus Sic. l. 2. p. 124.
[831] Arrian. Hist. Indica. p. 321.
[832] Herod. l. 4. c. 9. Aristid. Orat. v. 1. p. 85.
[833] Ovid. Metam. l. 11. v. 218.
[834] Poculo Herculem vectum ad Erytheiam. Macrob. Sat. l. 5. c. 21. Apollodorus. l. 2. p. 100. Schol. Apollon. Argonaut. l. 4. v. 1396. from Pherecydes Syrus; and from the Libyca of Agroitas. Λαβων χρυσουν δεπας παρ' Ἡλιου—δια του ωκεανου πλειν.
[835] Strabo. l. 3. p. 237. He was supposed to have been the founder of Tartossus, where he was worshipped under the name of Archaleus. Etymolog. Mag. Γαδαρα.
[836] Syncellus. p. 171.
[837] Pomponius Mela. l. 3. c. 6.
[838] Athenæus. l. 12. c. 512.
[839] Strabo. l. 15. p. 1009. Πλασμα των Ἡρακλειαν ποιουντων.
[840] Nat. Deorum. l. 3. c. 16.
[841] Arrian speaks of this Indian Hercules, together with the others mentioned by Cicero. Ει δε τῳ πιστα ταυτα, αλλος αν ουτος Ἡρακλεης ειη, ουχ ὁ Θηβαιος, η ὁ Τυριος ὁυτος, η ὁ Αιγυπτιος, η τις και κατα ανω χωρην ου ποῤῥω της Ινδων γης ῳκισμενην μεγας βασιλευς. Hist. Ind. p. 319. Varro mentions forty of this name, who were all reputed Deities.
[842] See Ludovicus Nonnius, in Hispan. p. 196, 170.
[843] See Audigier Origines des François. part. 1. p. 225, 230.
[844] Mela. l. 2. c. 5. l. 30.
[845] Petronius. p. 179. Est locus Herculeis aris sacer.
[846] He was worshipped by the Suraceni, a particular Indian nation, who styled him Γηγενης, or the Man of the Earth. Arrian. Hist. Indic. p. 321.
[847] Hercules apud Celtas. See Voss. de Idolat. l. 1. c. 35. l. 2. c. 15.
[848] Eumenius in Orat. pro Scholis instaurandis. See Lilius Gyraldus, Synt. 10. p. 330.
[849] Suetonius in Augusto. c. 29. Livy. l. 40. c. 51.
[850] Johan. Sambuci Emblemata.
[851] He was the same as Osiris, the Sun. Τον εν πασι και δια παντων Ἡλιον. Macrob. Saturn. l. 1. c. 20. p. 207. See Porphyry apud Euseb. Præp. Evang. l. 3. p. 112.
[852] See Lilius Gyraldus Syntag. 10. p. 592. Pausanias expresses the name Αιχμαγορας. l. 8. p. 624.
[853] Lilius Gyrald p. 595.
[854] In the following extracts we may see the character of this Deity among different nations. Ἡρακλεα δε ὁντινα ες Ινδους αφικεσθαι λογος κατεχει παρ' αυτοισιν Ινδοισιν Γηγενεα λεγεσθαι· τουτον τοι Ἡρακλεα μαλιστα προς Συρασηνων γεραιρεσθαι, Ινδικου εθνους. Arrian. Hist. Ind. p. 321.
Αλλα τις αρχαιος εστι θεος Αιγυπτιοισι Ἡρακλεης· ὡς δε αυτοι λεγουσι ετεα εστι επτακισχιλια και μερια ες Αμασιν βασιλευσαντα. Herod. l. 2. c. 43. Αλλ' ισμεν Αιγυπτιους, ὁσον τινα αγουσιν Ἡρακλεα, και Τυριους, ὁτι πρωτον σεβουσι Θεων. Aristid. Orat. v. 1. p. 59. He had at Tyre a Temple, as old as the city. Εφασαν γαρ ἁμα Τυρῳ οικιζομενῃ και το Ἱερον του θεου ἱδρυνθηναι. Herod. l. 2. c. 44.
Εστι γαρ εν Τυρῳ Ἱερον Ἡρακλεους παλαιοτατον, ὡν μνημῃ ανθρωπινῃ διασωσεται· ου του Αργειου Ἡρακλεους. κ. λ. Arrian. Expedit. Alex. p. 88.
[855] Diodorus Sic. l. 3. p. 195. 196. and p. 200.
[856] Διονυσου απογονους Οξυδρακας. Strabo. l. 15. p. 1008. The Tyrians laid the same claim to him. Τον Διονυσον Τυριοι νομιζουσιν ἑαυτων ειναι. Achill. Tatius. l. 2. p. 67. So did likewise the Cretans, and the people of Naxos. Some of the Libyans maintained, that he was educated in the grotto of the Nymphs upon the river Triton. Diodor. Sic. l. 3. p. 202. 203. Concerning Dionusus the benefactor, see Arrian. Hist. Ind. p. 321.
Of his coming to India from the west. Philostratus. l. 2. p. 64. Επηλυτον αυτον Ασσυριον.
[857] Of his travels, see Strabo. l. 15. p. 1008.
[858] Τον δ' ουν Διονυσον, επελθοντα μετα στρατοπεδου πασαν την οικουμενην, διδαξαι την φυτειαν του αμπελου. Diodor. Sic. l. 3. p. 197.
Και προ Αλεξανδρου, Διονυσου περι πολλος λογος κατεχει, ὡς και τουτου στρατευσαντος ες Ινδους. Arrian. Hist. Indic. p. 318.
[859] Diodorus. l. 3. p. 204.
[860] Ινδους και Τυῤῥηνους λεγουσιν, ὡς κατεστρεψατο (Διονυσος). Aristid. Orat. in Dionus. p. 54.
[861] Cic. de Nat. Deor. l. 3. c. 23. Of the various places of his birth, see Diodorus Sic. l. 3. p. 200.
[862] Linus, Orpheus, Panopides, Thymætes, and Dionysius Milesius, Diodorus Sic. l. 3. p. 201.
[863] It was a common subject for Elegy. Plutarch. Isis et Osir.
Ποιησομεθα δε την αρχην απο Διονυσου, διο και παλαιον ειναι σφοδρα τουτον, και μεγισταις ευεργεσιαις κατατεθεισθαι τῳ γενει των ανθρωπων. Diodorus Sicul. l. 4. p. 210.
Λινον φασι τοις Πελασγικοις γραμμασι συνταξαμενον τας του πρωτου Διονυσου πραξεις. Diodorus Sic. l. 3. p. 201.
[864] L. 4. p. 210.
Τον Οσιριν Διονυσον ειναι λεγουσιν. Herodot. l. 2. c. 42. c. 145.
[865] The Indians gave the same account of Dionusus, as the Egyptians did of Osiris. Πολιας τε οικησαι (Διονυσον) και νομους θεσθαι τῃσι πολεσιν, οινου τε δοτηρα Ινδοις γενεσθαι·—και σπειρειν διδαξαι την γην, διδοντα αυτον σπερματα·—βοας τε ὑπ' αροτρῳ ζευξαι Διονυσον πρωτον·—και θεους σεβειν ὁτι εδιδαξε Διονυσος—κτλ. Arrian. Hist. Indic. p. 321.
[866] Pausan. l. 3. p. 272. As his rites came originally from Chaldea, and the land of Ur, he is in consequence of it often styled Πυριγενης, αμδ Πυρισπορος· Strabo. l. 13. p. 932. Ελθε, μακαρ Διονυσε, ΠYΡΙΣΠΟΡΕ, ταυρομετωπε. Orphic. Hymn. 44. v. 1.
[867] There was a cavern, where they supposed him to be buried, at Delphi, παρα χρυσεῳ Απολλωνι. Cyril contra Jul. p. 342.
[868] Κρονος περιεων την οικουμενην. Sanchoniath. apud Euseb. Præp. Evang. l. 1. c. 10. p. 38.
[869] Τον μεν ουν Κρονον οντα πρεσβυτατον βασιλεα γενεσθαι· και τους καθ' ἑαυτον ανθρωπους εξ αγριου διαιτης εις βιον ἡμερον μεταστησαι, και δια τουτο αποδοχης μεγαλης τυχοντα πολλους επελθειν της οικουμενης τοπους· εισηγησασθαι δε πασι την τε δικαιοσυνην και την ἁπλοτητα της ψυχης. Diodorus Sicul. l. 5. p. 334.
[870] Ουρανον—τους ανθρωπους σποραδην οικουντας συναγαγειν εις πολεως περιβολον, και της μεν ανομιας και θηριωδους βιου παυσαι—κατακτησασθαι δε αυτον της οικουμενης την πλειστην. Ibid. l. 3. p. 1*9.
[871] Απολλωνα μετα Θεμιδος, ωφελησαι βουλομενον το γενος ἡμων· ειτα την ωφελειαν ειπων, ὁτι εις ἡμεροτητα προυκαλειτο. Strabo. l. 9. p. 646.
[872] Καθ' ὁν χρονον Απολλωνα την γην επιοντα ἡμερουν τους ανθρωπους απο τε των ανημερων καρπων και βιων. Ibid.
[873] Diodorus Sicul. l. 3. p. 195.
The wanderings of Isis and Iona relate to the same history: as do likewise those of Cadmus.
[874] Eusebii Chron. p. 7. l. 37.
[875] Θουλις. Ὁυτος εβασιλευσε πασης Αιγυπτου, και ἑως ωκεανου· και μιαν των εν αυτῳ νησων εκαλεσεν απο του ιδιου ονοματος Θουλην. Suidas.
[876] Μετα Οσιριν εβασιλευσεν Ορος· και μετα τον Ορον εβασιλευσε Θουλις, ὁστις παρελαβε μετα δυναμεως τινος πασαν την γην ἑως του ωκεανου. Chron. Pasch. p. 46.
He is mentioned by Cedrenus. Θουλης, ὁς και ἑως του ωκεανου πυσαν την γην παρειληφεν. p. 20.
[877] Diodorus Sicul. l. 1. p. 49.
[878] See Apollon. Argonaut. l. 4. v. 277. and Herodot. l. 2. c. 102.
Syncellus. p. 59, 60
[879] Diodorus Sic. above. He was near losing his whole army.
[880] Την δε χωραν ὁπλοις κατεστρεψατο τοις ἑαυτου Βασιλευς Βασιλεων, και Δεσποτης Δεσποτων Σεσοωσις. Diodor. Sicul. ibid.
[881] He passed through all Ethiopia to the Cinnamon country. Strabo. l. 17. p. 1138. This must be Indica Ethiopia, and the island Seran-Dive. Hence came Cinnamon: here were στηλαι και επιγραφαι.
Venit ad occasum, mundique extrema Sesostris. Lucan. l. 10. v. 276
[882] Σεσωστρις ετη μη, ὁς ἁπασαν εχειρωσατο την Ασιαν εν ενιαυτοις εννεα. Syncellus. p. 59.
Some make him advance farther, and conquer all Europe: ὁμοιως ὑπεταξε και την Ασιαν πασαν, και ΤΗΝ ΕΥΡΟΠΗΝ, και την Σκυθιαν, και την Μυσιαν. Chron. Pasch. p. 47. Herodotus thinks he did not proceed farther than Thrace. l. 2. c. 103.
[883] Diodorus Sicul. l. 1. p. 49.
[884] Of all the great actions of Sesostris, see Marsham. Can. Chron. sec. 14. p. 354.
[885] Περι δε τουτων το μεν αληθες εκθεσθαι μετ' ακριβειας ου ῥαδιον. Diodorus Sicul. L. 1. p. 52.
[886] Sir John Marsham's Can. Chron. sec. 14. p. 354.
Sir Isaac Newton's Chronology, p. 217.
[887] 1 Kings. c. 14. v. 25, 26. And it came to pass, that in the fifth year of king Rehoboam Shishak king of Egypt came up against Jerusalem (because they had transgressed against the Lord); with twelve hundred chariots, and threescore thousand horsemen; and the people were without number, that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians. 2 Chron. c. 12. v. 2, 3.
[888] Παραλαβῳν δε Σουσακος αμαχητι την πολιν. Joseph. Antiq. l. 8. c. 10.
[889] Sethosis of Josephus contra Apion. l. 1. p. 447.
[890] Euseb. Chron. p. 7. l. 43. Θουλης· μετα δε τουτον Σεσωστρις.
[891] Σεσογχωσις, Αιγυπτου πασης βασιλευς μετα Ωρον της Ισιδος και Οσιριδος παιδα, την μεν Ασιαν ὁρμησας πασαν κατεστρεψατο, ὁμοιως δε τα πλειστα της Ευρωπης. Θεοπομπος δε εν τριτῳ Σεσωστριν αυτον καλει. Schol. in Apollon. Argonaut. l. 4. v. 272.
[892] Δικαιαρχος εν πρωτῳ, μετα τον Ισιδος και Οσιριδος Ωρον, βασιλεα γεγονεναι Σεσογχωσιν λεγει· ὡστε γενεσθαι απο της Σεσογχωσιδος βασιλειας μεχρι της Νειλου ετη δισχιλια. Schol. in Apollon. Argonaut. ibid.
[893] Cedrenus. v. 1. p. 20. Osiris, Orus, Thoules, Sesostris.
[894] Succeeded by Φαραω. Chron. Pasch. p. 48.
[895] Joannes Antiochenus has borrowed the same history, and calls this king Sostris. Εβασιλευσεν Αιγυπτιων πρωτος εκ της φυλης του Χαμ Σωστρις. p. 23. He adds, that Sostris, or Sesostris, lived in the time of Hermes, Ἑρμης ὁ τρισμεγιστος Αιγυπτιος. He was succeeded by Pharaoh, πρωτος, the first of the name. Ibid. Herodotus calls him Pheron, and Pherona. l. 2. c. 111.
[896] Πολυ ὑπερτεινει τοις χρονοις την Μινω βασιλειαν ἡ Σεσωστριος. Politic. l. 7. c. 10.
[897] Apollon. Argonaut. l. 4. v. 272. Ενθεν δη τινα φασι—Σεσογχωσις, Αιγυπτου πασης βασιλευς—Θεοπομπος δε εν τριτῳ Σεσωστριν αυτον καλει. Schol. ibid.
Περι δε των χρονων, καθ' ὁυς εγενετο Σεσογχωσις, ὁ μεν Απολλωνιος τουτο μονον φησι, πολυς γαρ αδην απενηνοθεν αιων. Schol. ibid.
Lycophron speaks of Apollo Ζωστηριος, and a promontory Ζωστηριον, εν ᾡ ἱερον Ζοστηριου Απολλωνος. Schol. ad v. 1278.
[898] Schol. Apollon. l. 4. v. 272. Syncellus joins him with Serapis. p. 91.
[899] Herodotus. l. 2. c. 144.
Ουπω τειρεα παντα κ. τ. λ. Apollon. Argonaut. l. 4. v. 261. See the whole, and Schol. ibid.
[900] Canon. Chronic. Sec. 10. p. 238, 239.
[901] Quis igitur Sesonchosis ille, qui, Menen antevertens annis amplius 5000, inter Semideos locum habere videatur? Marsham. Canon Chronic. Sec. 10. p. 238.
Sesostris in XII. Africani Dynastiâ (quæ Eusobiani Canonis epocham antevertit) ex Scaligeri calculis regnavit anno Per. Jul. 1392: quo ratiocinio Sesostris factus est annos 2355 ipso Sesostre senior. Nam ex S. literis (suo loco) apparebit, Sesostrim expeditionem suscepisse in Asiam, et Hierosolyma cepisse Anno Per. Jul. 3747. Ibid. p. 239.
[902] Antiq. l. 8. c. 10. p. 449. and 450.
[903] He came merely as a confederate to Jeroboam, in favour of the kingdom of Israel; and his intention was to ruin Judah: but his cruel purpose was averted by the voluntary submission both of the king and people; and by the treasures they gave up to him, which were the purchase of their security.
[904] Hercules is said to have commanded the armies of Osiris. Diodorus. Sicul. l. 1. p. 15.
[905] L. 2. c. 106. Concerning the interpretation of these emblems, see Joan Pierii Hieroglyph. l. 34. c. 20.
[906] Pausan. l. 1. p. 101. The Statue remains to this day. In like manner it was reported that Dionusus raised Pillars. Strabo. l. 3. p. 260.
Ενθα τε και Στηλαι Θηβαιγενεος Διονυσου. Dionys. Perieg. v. 623.
Hercules erected the like. All which was done by people styled Dionysians and Herculeans.
[907] Joshua. c. 12. v. 24. Adonibezek had threescore and ten vassal princes at his feet; if the headman of every village may be so called. Judges. c. 1. v. 7.
[908] Benhadad of Damascus was attended with thirty-two kings, when he invaded Samaria. 1 Kings. c. 20. v. 1.
[909] The people plowed, and sowed, and had fruits, and pastures, within their walls.
[910] 2 Kings. c. 17. v. 6. and c. 18. v. 11. and v. 34. Isaiah. c. 10. v. 9. c. 37. v. 13.
[911] Diodorus Sicul. l. 2. p. 90.
[912] Diodorus Sicul. l. 1. p. 91.
[913] Ibid. p. 92.
[914] Ἁυτη μεν απεδεξατο χωματα ανα το πεδιον εοντα αξιοθεητα. Herod. l. 1. c. 184.
Such χωματα were raised by the Amonians in all places where they settled, called ταφοι.
Four such were in Troas. Εισι μεν ουν λοφοι τετταρες, Ολυμπιοι καλουμενοι. Strabo. l. 10. p. 720. There were such also of the Amazons in Mauritania.
[915] She carried back but twenty men, according to Strabo. l. 15. p. 1051.
[916] Chron. Paschale. p. 36. Semiramis was, we find, Rhea: and Rhea was the same as Cybele, the mother of the Gods: την Ῥεαν, Κιβελην, και Κυβην, και Δινδυμηνην. Strabo. l. 10. p. 721.
[917] Cononis narrationes apud Phot. p. 427.
[918] Herodot. l. 1. c. 184. five ages (γενεαι) before Nitocris the mother of Labynitus, whom Cyrus conquered.
It may be worth while to observe the different opinions of authors about the time, when Semiramis is supposed to have lived.
| Years. | |
| According to Syncellus she lived before Christ | 2177 |
| Petavius makes the term | 2060 |
| Helvicus | 2248 |
| Eusebius | 1984 |
| Mr. Jackson | 1964 |
| Abp. Usher | 1215 |
| Philo Biblius from Sanchoniathon (apud Euseb. Præp. Evang. l. 1. p. 31.) about | 1200 |
| Herodotus about | 713 |
What credit can be given to the history of a person, the time of whose life cannot be ascertained within 1535 years? for so great is the difference of the extremes in the numbers before given.
See Dionys. Perieg. Schol. in v. 1006.
[919] Diodorus Sicul. l. 1. p. 90.
[920] Herodotus. l. 1. c. 98.
[921] Diodorus Sicul. l. 1. p. 92.
[922] Strabo. l. 15. p. 1007.
[923] Arrian. Hist. Ind. p. 318.
[924] Josephus cont. Ap. l. 1. c. 19. p. 451.
[925] Steph. Byzant. Βαβυλων.
[926] Suidas: Σεμιραμις.
[927] Pliny. l. 7. p. 417.
[928] Semiramis teneros mares castravit omnium prima. Marcellinus. l. 14. c. 6.
[929] Σεμιραμις λαγνος γυνη, και μιαιφονος. Athenag. Legatio. p. 307.
[930] Claudian. in Eutrop. l. 1. v. 339.
[931] This is the reason that we find these kingdoms so often confounded, and the Babylonians continually spoken of as Assyrians, and sometimes as Persians. Βαβυλων Περσικη πολις. Steph. Byz.
[932] Strabo. l. 16. p. 1071.
[933] These mounds were high altars, upon which they sacrificed to the Sun. By Ctesias they are supposed to have been the tombs of her lovers, whom she buried alive. Syncellus. p. 64.
[934] They built Babylon itself; which by Eupolemus was said to have been the work of Belus, and the Giants. Euseb. Præp. l. 9. c. 17. p. 418. Quint. Curt. l. 5. c. 1. Abydenus apud Euseb. Præp. l. 9. c. 15. Syncellus. p. 44.
[935] Clemens Alexand. Strom. l. 1. p. 364.
[936] He ordered it to be inscribed upon his tomb, ὁτι και Μαγικων γενοιτο διδασκαλος. Porph. de Abstin. l. 4. p. 399.
[937] By Zoroaster was denoted both the Deity, and also his priest. It was a name conferred upon many personages.
[938] Zerdûsht, seu, ut semel cum vocali damna scriptum vidi, Zordush't, idem est, qui Græcis sonat Ζωροαστρης. Hyde Relig. Vet. Persar. c. 24. p. 312.
[939] L. 30. c. 1. p. 523.
[940] Arnobius. l. 1. p. 31.
[941] Clemens. l. 1. p. 399.
[942] Ibid. l. 5. p. 711. Ταδε συνεγραφεν Ζοροαστρης ὁ Αρμενιου το γενος Παμφυλος. κλ. Εν αδῃ γενομενος εδαην παρα Θεων.
[943] Clemens. l. 1. p. 357. Apuleius Florid. c. 15. p. 795, mentions a Zoroaster after the reign of Cambyses.
[944] Justin. l. 1. c. 1.
[945] Syncellus. p. 167.
[946] P. 315. It is also taken notice of by Huetius. Sinam recentiores Persæ apud Indos degentes faciunt (Zoroastrem). D.E. Prop. 4. p. 89.
[947] Sed haud mirum est, si Europæi hoc modo dissentiant de homine peregrino, cum illius populares orientales etiam de ejus prosapiâ dubitent. At de ejus tempore concordant omnes, unum tantum constituentes Zoroastrem, eumque in eodem seculo ponentes. p. 315.
[948] Plures autem fuere Zoroastres ut satis constat. Gronovius in Marcellinum. l. 23. p. 288. Arnobius and Clemens mention more than one. Stanley reckons up six. See Chaldaic Philosophy.
[949] P. 312.
[950] Zoroaster may have been called Zerdusht, and Zertoost: but he was not Zerdusht the son of Gustasp, who is supposed to have lived during the Persian Monarchy. Said Ebn. Batrick styles him Zorodasht, but places him in the time of Nahor, the father of Terah, before the days of Abraham. vol. 1. p. 63.
[951] Diogenes Laert. Proœm. p. 3.
[952] Προ των Τρωικων ετεσι φ' Ζωροαστρης.
[953] Laertius Proœm. p. 3.
[954] Pliny. l. 30. c. 1.
[955] Ζωροαστρις ὁ Μαγος, ὁν πεντακισχιλιοις ετεσιν των Τρωικων γεγονεναι πρεσβυτερον ἱστορουσιν. Isis et Osir. p. 369.
[956] Zoroastrem hunc sex millibus annorum ante Platonis mortem. Pliny. l. 30. c. 1.
[957] P. 16. and p. 47.
[958] Euseb. Chron. p. 32. Syncellus. p. 167.
[959] Pliny. l. 30. c. 1. p. 524.
[960] Ουκ ειναι μαθειν ποτερον Δαρειου πατηρ, ειτε και αλλος κ λ. He owns, that he could not find out, when Zoroaster lived. Ὁπηνικα μεν (ὁ Ζωροαστρης) ηχμασε την αρχην, και τους νομους εθετο, ουκ ενεστι σαφως διαγνωναι. l. 2. p. 62.
[961] Pliny. l. 30. c. 1.
[962] Huetii Demons. Evan. Prop. 4. p. 88. 89.
[963] See Huetius ibid.
[964] Αστρονομιαν πρωτοι Βαβυλωνιοι εφευρον δια Ζωροαστρου, μεθ' ὁν Οστανης·—αφ' ὡν Αιγυπτιοι και Ἑλληνες εδεξαντο. Anon. apud Suidam. Αστρον.
[965] Primus dicitur magicas artes invenisse. Justin. l. 1. c. 1.
[966] Diog. Laertius Proœm. p. 6.
[967] Την Μαγειαν την Ζωροαστρου του Ωρομαζου. Plato in Alcibiade l. 1. p. 122.
Agathias calls him the son of Oromasdes. l. 2. p. 62.
[968] Pliny. l. 7. c. 16. Risit eodem, quo natus est, die. See Lord's account of the modern Persees in India. c. 3. It is by them said, that he laughed as soon as he came into the world.
[969] Hermippus apud Plinium. l. 30. c. 1.
[970] Dio. Chrysostom. Oratio Borysthenica. 38. Fol. 448. Euseb. Præp. l. 1. p. 42. See also Agathias just mentioned.
[971] Θυειν ευκταια και χαριστηρια. Plutarch Is. et Osir. p. 369.
[972] Primus dicitur artes magicas invenisse, et mundi principia, siderumque motus diligentissime spectâsse. Justin. l. 1. c. 1.
[973] Ζαραδης· διττη γαρ επ' αυτῳ επωνυμια. Agath. l. 2. p. 62.
[974] Ζαρητις, Αρτεμις, Περσαι. Hesych.
Zar-Ades signifies the Lord of light: Zar-Atis and Atish, the Lord of fire.
[975] L. 1. c. 5. p. 16. Of the title Zar-Ovanus, I shall treat hereafter.
[976] Plutarch. Is. et Osiris. p. 369.
[977] See Agathias. l. 2. p. 62.
[978] Plutarch says, that Zoroaster lived five thousand years before the Trojan war. Plutarch above.
[979] Ὁυτος (ὁ Θεος) εστιν ὁ πρωτος, αφθαρτος, αϊδιος, αγεννητος, αμερης, ανομοιοτατος, ἡνιοχος παντος καλου, αδωροδοκητος, αγαθων αγαθωτατος, φρονιμων φρονιμωτατος. Εστι δε και πατηρ ευνομιας, και δικαιοσυνης, αυτοδιδακτος, φυσικος, και τελειος, και σοφος, και ἱερου φυσικου μονος ἑυρετης. Euseb. P. E. l. 1. p. 42.
[980] Clemens. l. 5. p. 711.
[981] Εν ᾁδη γενομενος εδαην παρα Θεων. Ibid.
[982] Dion. Chrysostom. Oratio Borysthenica. p. 448.
[983] Hyde. p. 312.
[984] Abulfeda. vol. 3. p. 58. See Hyde. p. 312.
[985] Hesych. Μαγον.
[986] Suidas. Μαγοι.
[987] Oratio Borysthen. p. 449.
Μαγοι, ὁι περι το θειον σοφοι. Porph. de Abst. l. 4. p. 398.
Apuleius styles Magia—Diis immortalibus acceptam, colendi eos ac venerandi pergnaram, piam scilicet et diviniscientem, jam inde a Zoroastre Oromazi, nobili Cælitum antistite. Apol. 1. p. 447. so it should be read. See Apuleii Florida. c. 15. p. 793. l. 3.
Τους δε Μαγους περι τε θεραπειας θεων διατριβειν κλ. Cleitarchus apud Laertium. Proœm. p. 5.
[988] Diodorus Sic. l. 2. p. 94.
[989] Marcellinus. l. 23. p. 288.
[990] Ibidem. It should be Regis prudentissimi; for Hystaspes was no king.
[991] Rerum Franc. l. 1. He adds, Ab hoc etiam ignem adorare consueti, ipsum divinitus igne consumptum, ut Deum colunt.
[992] Αστρον ζωον. Clemens Recognit. l. 4. c. 28. p. 546. Greg. Turonensis supra. Some have interpreted the name αστροθυτης.
[993] Προσαγορευουσι και Συριον. Pr. Evan. l. 1. p. 27. Some would change it to Σειριον: but they are both of the same purport; and indeed the same term differently expressed. Persæ Συρη Deum vocant. Lilius Gyrald. Synt. 1. p. 5.
[994] Joshua. c. 15. v. 58.
[995] 1 Maccab. c. 4. v. 61. called Beth-Zur. 2 Chron. c. 11. v. 7. There was an antient city Sour, in Syria, near Sidon. Judith. c. 2. v. 28. it retains its name at this day.
[996] Βηθσουρ. Antiq. l. 8. c. 10.
The Sun was termed Sehor, by the sons of Ham, rendered Sour, Surius, Σειριος by other nations.
Σειριος, ὁ Ἡλιος. Hesych. Σειριος ονομα αστερος, η ὁ Ἡλιος. Phavorinus.
[997] Βεδσουρ—εστι νυν κωμη Βεθσορων. In Onomastico.
[998] Bethsur est hodie Bethsoron. In locis Hebræis.
[999] Lilius Gyraldus Syntag. 13. p. 402.
[1000] Jovi. O. M. et Deæ Suriæ: Gruter. p. 5. n. 1.
D. M. SYRIÆ sacrum. Patinus. p. 183.
[1001] Apud Brigantas in Northumbriâ. Camden's Britannia. p. 1071.
[1002] See Radicals. p. 42. of Zon.
[1003] Chron. Paschale. p. 43. Servius upon Virg. Æneid. l. 6. v. 14.
[1004] Lycophron. v. 1301.
[1005] Zor and Taur, among the Amonians, had sometimes the same meaning.
[1006] See the engraving of the Mneuis, called by Herodotus the bull of Mycerinus. Herod. l. 2. c. 130. Editio Wesseling. et Gronov.
[1007] See the Plates annexed, which are copied from Kæmpfer's Amœnitates Exoticæ. p. 312. Le Bruyn. Plate 158. Hyde. Relig. Vet. Pers. Tab. 6. See also plate 2. and plate 4. 5. vol. 1. of this work. They were all originally taken from the noble ruins at Istachar, and Naki Rustan in Persia.
[1008] Huetii Prop. 4. p. 92.
Lord, in his account of the Persees, says, that Zertoost (so he expresses the name) was conveyed by an Angel, and saw the Deity in a vision, who appeared like a bright light, or flame. Account of the Persees. c. 3.
[1009] See Stanley's Chaldaic Philos. p. 7. and p. 11. They were by Damascius styled Ζωνοι and Αζωνοι: both terms of the same purport, though distinguished by persons who did not know their purport.
[1010] See Plates annexed.
[1011] Martianus Capella. l. 1. c. 17. Ex cunctis igitur Cœli regionibus advocatis Diis, cæteri, quos Azonos vocant, ipso commonente Cyllenio, convocantur. Psellus styles them Αζωνοι, and Ζωναιοι. See Scholia upon the Chaldaic Oracles.
[1012] Arnobius. l. 1. p. 31.
[1013] The Sun was styled both Zon, and Azon; Zan and Azan: so Dercetis was called Atargatis: Neith of Egypt, Aneith. The same was to be observed in places. Zelis was called Azilis: Saba, Azaba: Stura, Astura: Puglia, Apuglia: Busus, Ebusus: Damasec, Adamasec. Azon was therefore the same as Zon; and Azon Nakis may be interpreted Sol Rex, vel Dominus.
[1014] Antholog. l. 3. p. 269.
[1015] See Huetius. Demons. Evang. prop. 4. p. 129.
[1016] In Theolog. Platonis. l. 1. c. 4.
Ουδε τι φαρμακον
Θρησσαις εν σανισι,
Τας Ορφειη κατεγραψε γηρυς. Alcestis. v. 968.
[1018] Plato de Repub. l. 2. p. 364.
[1019] Lactant. de F. R. l. 1. p. 105.
[1020] Scholia in Alcestin. v. 968.
Concerning Orpheus, see Diodorus. l. 1. p. 86. Aristoph. Ranæ. v. 1064. Euseb. P. E. lib. 10. p. 469.
[1021] L. 22. See Natalis comes. l. 7. p. 401.
[1022] L. 9. p. 768.
[1023] V. 41.
[1024] Ibid. v. 99.
[1025] L. 6. p. 505.
[1026] Apollon. Rhod. l. 1. v. 23.
[1027] Scholia. ibid.
[1028] Natalis Comes. l. 7. p. 400.
[1029] De Repub. l. 2. p. 364. Musæus is likewise, by the Scholiast upon Aristophanes, styled ὑιος Σεληνης. Ranæ. v. 106. Schol.
[1030] Lucian. Astrologus.
[1031] See Lilius Gyraldus de Poetarum Hist. Dialog. 2. p. 73. Ορφευς, φορμικτας αοιδαν πατηρ. Pindar. Pyth. Ode. 4. p. 253.
[1032] Clementis Cohort. p. 12. Diog. Laert. Proœm. p. 3. Herodotus. l. 2. c. 49. Diodorus. l. 1. p. 87. l. 3. p. 300. Apollodorus. l. 1. p. 7.
[1033] Linus was the son of Apollo and Calliope. See Suidas, Λινος.
[1034] There were, in like manner, different places where he was supposed to have been buried.
[1035] Proœm. p. 5. Antholog. l. 3. p. 270. In like manner Zoroaster was said to have been slain by lightning.
[1036] Suidas, Ορφευς.
[1037] Tzetzes makes him live one hundred years before the war of Troy. Hist. 399. Chil. 12.
[1038] Ορφευς.
[1039] Vossius de Arte Poet. c. 13. p. 78.
[1040] Cicero de Nat. Deor. l. 1. c. 38. See also Ælian. Var. Hist. l. 8. c. 6.
[1041] C. 24. p. 84.
[1042] Through the whole of this I am obliged to dissent from a person of great erudition, the late celebrated Professor I. M. Gesner, of Gottingen: to whom, however, I am greatly indebted, and particularly for his curious edition of the Orphic poems, published at Leipsick, 1764.
[1043] All the Orphic rites were confessedly from Egypt. Diodorus above. See Lucian's Astrologus.
[1044] Suidas.
[1045] Maximus Tyrius. c. 37. p. 441.
[1046] Scholia upon the Hecuba of Euripides. v. 1267. See also the Alcestis. v. 968.
[1047] Plato de Repub. l. 10. p. 620.
[1048] Diodorus. l. 4. p. 282. The history of Aristæus is nearly a parody of the histories of Orpheus and Cadmus.
[1049] Ovid. Metamorph. l. 10. v. 81. The like mentioned of the Cadmians. See Æschylus. Ἑπτ' επι Θηβαις. Proœm. Ælian. Var. Hist. l. 13. c. 5.
[1050] Hecatæus apud Steph. Byzant. Λημνος. The first inhabitants are said to have been Thracians, styled Σιντιες και Σαπαιοι; the chief cities Myrina, and Hephaistia.
[1051] Philostrati Heroica. p. 677. εν κοιλῃ τη γῃ χρησμωδει.
[1052] Steph Byz. Χαλδαιος.
[1053] Pocock's Travels. vol. 2. p. 159.
[1054] Pausan. l. 6. p. 505.
[1055] See Huetii Demonst. Evang. pr. 4. p. 129.
Στικτους δ' ἡμαξαντο βραχιονας, αμφι μελαινη
Δευομεναι σποδιη θρηικιον πλοκαμον. Antholog. l. 3. p. 270.
[1057] Servius in Virgil. eclog. 8. See Salmasius upon Solinus. p. 425.
[1058] Περι την πεντηκοστην Ολυμπιαδα. Tatianus. Assyr. p. 275. These were the Orphic hymns, which were sung by the Lycomedæ at Athens.
[1059] Diodorus Sic. l. 5. p. 322.
Αιγυπτιου Διονυσου
Μυστιδος εννυχιας τελετας εδιδαξετο τεχνης. Nonnus. Dionus. l. 4. p. 128.
There will be found in some circumstances a great resemblance between Cadmus and Orpheus.
[1061] Ὁι δε Φοινικες ὁυτοι ὁι συν Καδμῳ απικομενοι—εισηγαγον διδασκαλια ες τους Ἑλληνας, και δη και γραμματα, ουκ εοντα πριν Ἑλλησιν. Herod. l. 5. c. 58.
Literas—in Greciam intulisse e Phœnice Cadmum, sedecim numero. Pliny. l. 7. c. 56.
[1062] Plutarch. De genio Socratis. vol. 1. p. 578.
[1063] Plutarch. above.
Ὁ μεν δη ἑις των τριποδων επιγραμμα εχει,
Αμφιτρυων μ' ανεθηκεν εων απο Τηλεβοαων.
Ταυτα ἡλικιην αν ειη κατα Λαϊον τον Λαβδακου. Herod. l. 5. c. 59.
[1065] Pausanias. l. 8. p. 628.
[1066] He is said to have introduced Διονυσιακην, τελετουργιαν, φαλληφοριαν
[1067] Diodorus Sicul. l. 1. p. 20.
[1068] Cadmum Pherecydes. l. iv. Historiarum ex Agenore et Argiope, Nili fluvii filiâ natum esse tradidit. Natalis Comes. l. 8. c. 23. p. 481. There are various genealogies of this personage. Λιβυης της Επαφου και Ποσειδωνος, Αγηνωρ και Βηλος. Αγηνωρος και Αντιοπης της Βηλου Καδμος. Scholia Euripid. Phœniss. v. 5.
Φερεκυδης δε εν δ ὁυτω φησιν. Αγηνωρ δε ὁ Ποσειδωνος γαμει Δαμνω την Βηλου· των δε γινονται Φοινιξ και Ισαια, ἡν ισχει Αιγυπτος, και Μελια, ἡν ισχει Δαναος. επειτα ενισχει Αγηνωρ Αργιοπην την Νειλου του ποταμου· του δε γινεται Καδμος. Apollon. Scholia. l. 3. v. 1185.
[1069] Dionusiac. l. 4. p. 126.
[1070] V. 1206. The Poet calls the Thebans of Bœotia, Ωγυγου σπαρτος λεως.
[1071] Nonnus, l. 4. p. 126.
[1072] Euseb. Chron. p. 27. and Syncellus. p. 152.
[1073] See Pausan. l. 9. p. 734.
[1074] Φοινιξ και Καδμος, απο Θηβων των Αιγυπτιων εξελθοντες εις την Συριαν κτλ. Euseb. Chron. p. 27.
[1075] Diodorus Sic. l. 5. p. 329.
[1076] Καδμος—προσεσχε την Θηραν. Herod. l. 4. c. 147.
[1077] Conon apud Photium. p. 443. and Scholia Dionysii. v. 517. Ειχε δε ἱερον Ἡρακλεους ἡ Θασος, ὑπο των αυτων Φοινικων ἱδρυθεν, ὁι πλευσαντες κατα ζητησιν της Ευρωπης την Θασον εκτισαν.
[1078] Diodorus Sic. l. 5. p. 323.
[1079] Nonnus. l. 3. p. 86. Priene in Ionia called Cadmia. Strabo. l. 14. p. 943.
[1080] Lycophron. v. 219.
[1081] Steph. Byzant.
[1082] Nonnus. p. 86.
[1083] Auri metalla et conflaturam Cadmus Phœnix (invenit) ad Pangæum montem. Plin. l. 7. c. 56. Καδμος, και Τηλεφασσα εν Θρακῃ κατωκησαν. Apollodorus. l. 3. p. 130.
[1084] Plin. l. 34. c. 10. Hygin. f. 274.
[1085] Strabo. l. 14. p. 998.
[1086] Ibid. l. 10. p. 685.
[1087] Pausanias. l. 3. p. 245.
[1088] Herodotus. l. 5. c. 61.
[1089] Cedrenus. p. 23.
[1090] Apollodorus. l. 3. p. 143. Pausan. l. 9. p. 719.
[1091] Stephanus Byzantin.
[1092] Thucydid. l. 1. c. 5, 6.
Παρα Τριτωνιδι λιμνῃ
Ἁρμονιη παρελεκτο ῥοδωπιδι Καδμος αλητης. Nonnus. l. 13. p. 372.
Diodorus says that he married her in Samothracia. l. 5. p. 323.
[1094] Nonnus. l. 13. p. 372.
[1095] Nonnus. l. 13. p. 370.
[1096] Stephanus Byzant. The Carthaginians are by Silius Italicus styled Cadmeans.
Sacri cum perfida pacti
Gens Cadmea super regno certamina movit. l. 1. v. 5.
[1097] L. 1. c. 9, 10. p. 26. l. 2. c. 4. p. 87.
[1098] Moses Choren. l. 1. c. 9. p. 26. There was a city Cadmea in Cilicia. Καδμεια εκτισθη και Σιδη εν Κιλικια. Eusebii Chron. p. 30. l. 23.
[1099] Stephanus Byzant. Some think that this is a mistake for Καλχηδων, Chalcedon. But Chalcedon was not in Armenia, nor in its vicinity.
[1100] Cadmus was coeval with Dardanus. He was in Samothrace before the foundation of Troy. Diodorus Sicul. l. 5. p. 323. Yet he is said to be contemporary with the Argonauts: Clemens Alexandrinus Strom. l. 1. p. 382. and posterior to Tiresias, who was in the time of Epigonoi. Yet Tiresias is said to have prophesied of Cadmus, and his offspring.
πολλα δε Καδμῳ
Χρησει, και μεγαλοις ὑστερα Λαβδακιδαις
Callimachi Lavacra Palladis. v. 125.
The son of Cadmus is supposed to have lived at the time of the Trojan war: Lycophron. v. 217. and Scholia. His daughter Semele is said to have been sixteen hundred years before Herodotus, by that writer's own account. l. 2 c. 145. She was at this rate prior to the foundation of Argos; and many centuries before her father; near a thousand years before her brother.
[1101] See Excerpta ex Diodori. l. xl. apud Photium. p. 1152. concerning the different nations in Egypt, and of their migrations from that country.
[1102] Diana says to her father Jupiter,
Δος μοι παρθενιην αιωνιον, Αππα, φυλαξαι,
Και πολυωνυμιην. Callim. H. in Dianam. v. 6.
Παντας επ' ανθρωπους επειη πολυωνυμος εστιν. Homer. Η. in Apoll. v. 82.
Πολλη μεν ανθρωποισι κ' ουκ ανωνυμος
Θεα κεκλημαι Κυπρις. Eurip. Hippolytus. v. 1.
The Egyptian Deities had many titles.
ISIDI. MYRIONYMÆ. Gruter. lxxxiii. n. 11.
[1103] Lycophron. v. 219.
[1104] Scholia. ibid.
[1105] Lycophron. Schol. v. 162.
[1106] Vetus Auctor apud Phavorinum.
[1107] Nonnus. l. 41. p. 1070. Harmonia, by the Scholiast upon Apollonius, is styled Νυμφη Ναϊς l. 2. v. 992. The marriage of Cadmus and Harmonia is said to be only a parody of the marriage of Peleus and Thetis. Diodorus. l. 5. p. 323.
[1108] Nonnus. l. 41. p. 1068.
[1109] Oraculum Apollinis Sminthei apud Lactantium, D. I. l. 1. c. 8. p. 32. She is styled the mother of the Amazons. Steph. Byzant. Ακμονια.
[1110] Nonnus. l. 12. p. 328.
[1111] Ibid.
[1112] Nonnus. l. 12. p. 328.
[1113] Plutarch. Sympos. l. 9. quæst. 13. p. 738.
[1114] Philo apud Euseb. P. E. l. 1. p. 31.
[1115] Judges. c. 3 v. 3. Hermon was particularly worshipped about Libanus, and Antilibanus, where was the country of the Cadmonites, and Syrian Hivites.
[1116] Lucian de Syriâ Deâ. p. 6.
[1117] Apud Proclum in Timæum. p. 121. See Orpheus. Fragm. p. 403.
[1118] Pyth. Ode 4. p. 237.
[1119] Herodotus. l. 1. c. 173.
[1120] Og, Ogus, Ogenus, Ogugus, Ωγυγης, Ωγενιδαι, all relate to the ocean.
[1121] Ανωτερω δε του Ισμενιου την κρηνην ιδοις αν, ἡντινα Αρεως φασιν ἱεραν ειναι, και δρακοντα ὑπο του Αρεως επιτεταχθαι φυλακα τῃ πηγῃ· προς ταυτη τῃ κρηνῃ ταφος εστι Καανθου· Μελιας δε αδελφον, και Ωκεανου παιδα ειναι Καανθον λεγουσιν σταληναι δε ὑπο του πατρος ζητησαντα ἡρπασμενην την αδελφην κτλ. Pausan. l. 9. p. 730.
[1122] Dicitur Europa fuisse Agenoris Phœnicum Regis, et Meliæ Nymphæ, filia. Natalis Comes. l. 8. p. 481.
[1123] So Phlegyas was said to have fired the temple of Apollo at Delphi. Euseb. Chron. p. 27. Apud Delphos templum Apollinis incendit Phlegyas. Lutatius Placidus upon Statius. Thebaid. l. 1. v. 703. But Phlegyas was the Deity of fire, prior to Apollo and his temple. Apollo is said to have married Coronis the daughter of Phlegyas. Hyginus. f. 161. and by her he had a son Delphus, from whom Delphi had its name. ibid. See Pausan. l. 10. p. 811. The mythologists have made Apollo slay Caanthus: but Caanthus, Cunthus, Cunæthus, were all titles of the same Deity called Chan-Thoth in Egypt.
[1124] Diodorus Siculus. l. 5. p. 331.
[1125] Solinus. l. 17.
[1126] Pausanias. l. 3. p. 245.
[1127] Palæphatus. p. 22.
[1128] Dionysiaca. l. 1. p. 42. l. 1. p. 38.
[1129] Strabo. l. 12. p. 867.
[1130] See Radicals. p. 95.
[1131] Places sacred to the Sun had the name of Achad, and Achor. Nisibis was so called. In Achor, quæ est Nisibis. Ephraimus Syrus. Et in Achad, quæ nunc dicitur Nisibis. Hieron. See Geograph. Hebræor. Extera. p. 227. of the learned Michaelis.
The Deity, called Achor, and Achad, seems to be alluded to by Isaiah. c. 65. v. 10. and c. 66. v. 17. Achad well known in Syria: Selden de Diis Syris. c. 6. p. 105.
[1132] Hoffman—Academia. Hornius. Hist. Philos. l. 7.
[1133] Και σφι Ἱρα εστι εν Αθηνῃσι ἱδρυμενα, των ουδεν μετα τοισι λοιποισι Αθηναιοισι, αλλα τε κεχωρισμενα των αλλων Ἱρων· και δη και Αχαιϊης Δημητρος Ἱρον τε και οργια. Herod. l. 5. c. 61.
[1134] Pausanias. l. 1. p. 71.
[1135] Diog. Laertius. l. 3. § 6. Hornius says, Academia a Cadmo nomen accepit, non ab Ecademo. l. 7. c. 3. but Ecademus, and Cadmus, were undoubtedly the same person. Harpocration thinks that it took its name from the person, who first consecrated it. Απο του Καθιερωσαντος Ακαδημου.
Ἡ μεν Ακαδημια απο Ἡρωος τινος Ακαδημου κτισαντος τον τοπον. Ulpian upon Demosthen. contra Timocratem.
[1136] Eupolis Comicus: εν Αστροτευτοις apud Laërtium in Vitâ Platonis. l. 3. §. 7.
[1137] Ην γαρ γυμνασιον απο Ακαδημου—περι αυτον δε ησαν ἁι οντως ἱεραι Ελαιαι της Θεου, ἁι καλουνται Μοριαι. Schol. upon Aristoph. Νεφελαι. v. 1001.
[1138] Ælian. Var. Hist. l. 3. c. 35.
[1139] Το δε χωριον ὁ Κεραμικος το μεν ονομα εχει απο Ἡρωος Κεραμου· Διονυσου τε ειναι και Αριαδνης. Pausan. l. 1. p. 8.
[1140] Gruter. Inscrip. p. 57. n. 13.
[1141] Pausan. l. 9. p. 779.
[1142] Athenæus. l. 11. p. 480.
[1143] Pliny. l. 5. c. 29.
[1144] Plutarch. Sympos. l. ix. c. 3. p. 738. Alpha likewise signified a leader: but I imagine, that this was a secondary sense of the word. As Alpha was a leading letter in the alphabet, it was conferred as a title upon any person who took the lead, and stood foremost upon any emergency.
[1145] Pausan. l. 9. p. 733.
[1146] Scholia in Aristoph. Βατραχ. v. 1256.
[1147] Herodot. l. 3. c. 28.
Αιγυπτιου Διονυσου
Ευια φοιτητηρος Οσιριδος Οργια φαινων. l. 4. p. 126.
Πατριδος αστυ πολισσον ***
** βαρυγουνον ἑον ποδ* **. Nonnus l. 4. p. 130*.
[1150] L. 4. p. 128.
[1151] Vossius de Idol. vol.3. Comment. in Rabbi M. Maimonidem de Sacrificiis. p. 76.
[1152] Justin Martyr. 1. Apolog. p. 60.
See Radicals. p. 59.
[1153] Europa was the same as Rhea, and Astarte. Lucian. Dea Syria.
[1154] Hence Nonnus alluding to the Tauric oracle, which Cadmus followed, calls it Assyrian: by this is meant Babylonian; for Babylonia was in aftertimes esteemed a portion of Assyria.
Ασσυριην δ' αποειπε τεης ἡγητορα πομπης. l. 4. p. 128.
[1155] Eusebius. P. E. l. 1. c. 10. p. 40.
[1156] Appian de Bello Syriac. p. 125.
Stephanus. Oropus.
[1157] Pliny. l. 5. c. 25.
[1158] Isidorus Characenus, apud Georgr. Vet. v. 2.
[1159] Clemens Alexand. l. 5. p. 680.
[1160] See D'Anville's Map of Syria.
[1161] Bochart Geog. Sacra. l. 4. p. 305.
[1162] Judges. c. 3. v. 1, 3.
[1163] Genesis. c. 10. v. 17.
[1164] Joshua. c.9. v. 3. and 7.
[1165] Joshua. c. 15. v. 9. and c. 18. v. 25, 26.
[1166] Eusebii. Chron. p. 27.
[1167] Cadmus is called Καδμων. Steph. Byzant. Ιλλυρια. Berkelius has altered it to Καδμος, though he confesses, that it is contrary to the evidence of every Edition and MSS.
[1168] Concerning Hivite Colonies, see backward. [vol. 2. p. 207.]
[1169] Diodorus Sic. l. 5. p. 327. 329.
[1170] Ibid.
[1171] Pausanias. l. 1. p. 83.
There was Oropia as well as Elopia in Eubœa. Steph. Byzant. Oropus in Macedonia. Ibid. Also in Syria: Orobii Transpadani. Europus near Mount Hæmus. Ptolemy. Europa in Epirus. Ibid.
[1172] Strabo. l. 9. p. 619.
[1173] Suidas. Epaminondas.
[1174] Pausanias. l. 10. p. 863.
[1175] Both Menelaus and Agamemnon were antient titles of the chief Deity. The latter is supposed to have been the same as Zeus, Æther, and Cœlus. He seems to have been worshipped under the symbol of a serpent with three heads. Hence Homer has given to his hero of this name a serpent for a device, both upon his breastplate, and upon his baldrick.
Της δ' εξ αργυρεος τελαμων ην, αυταρ επ' αυτῳ
Κυανεος ελελικτο δρακων· κεφαλαι δε ὁι ησαν
Τρεις αμφιστεφεες, ἑνος αυχενος εκπεφυυιαι. Iliad. Λ. v. 38.
[1176] Pausanias. l. 1. p. 40. Strabo. l. 7. p. 499.
Aornon, and an oracular temple in Thesprotia. Pausanias. l. 9. p. 768.
[1177] Και εν Αιγυπτῳ Ακανθος, Μεμφιδος απεχουσα σταδιους τριακοσιους εικοσι·—εστι δε ἡ Αθαμανιας. Steph. Byzant.
[1178] Ειτα μετα τουτον εισιν ΟΡΕΙΤΑΙ λεγομενοι. Dicæarchus. Geog. Vet. vol. 2. p. 3. v. 45.
[1179] L. 2. c. 57, 58.
[1180] Κατα Βουθρωτον Φοινικη. Strabo. l. 7. p. 499. It was a place of great note. Polybius. l. 1. p. 94, 95.
[1181] Cæsar de Bello Civili. l. 3. c. 6.
[1182] Lucan. l. 5. v. 458.
[1183] Κομαρας. Strabo. l. 7. p. 500. The same observable in India-Petra Aornon near Comar. Arrian. Exped. p. 191. and Indic. p. 319.
[1184] Steph. Byzant.
[1185] Τεκμων πολις Θεσπρωτων. Steph. Byzant. See T. Livius. l. 45. c. 26.
[1186] 2 Samuel. c. 23. v. 8. In our version rendered the Tachmonite, chief among the captains.
[1187] Victoria ad Comum parta. T. Livius. l. 33. c. 36.
[1188] Gurtler. l. 2. p. 597.
[1189] Also a city Conope, by Stephanus placed in Acarnania.
[1190] Antoninus Liberalis. c. 12. p. 70. A city Conopium was also to be found upon the Palus Mæotis. Steph. Byzant.
[1191] Plin. l. 3. c. 16. The Cadmians of Liguria came last from Attica and Bœotia: hence we find a river Eridanus in these parts, as well as in the former country. Ποταμοι δε Αθηναιοις ῥεουσιν Ἑιλισσος τε, και Ηριδανῳ τῳ Κελτικῳ κατα αυτα ονομα εχων. κ. λ. Pausan. l. 1. p. 45.
[1192] Vol. 1. p. 376.
[1193] Lucan. l. 3. v. 187. The same is mentioned by the poet Dionysius.
Κεινον δ αυ περι κολπον ιδοις περικυδεα τυμβον,
Τυμβον, ὁν Ἁρμονιης, Καδμοιο τε φημις ενισπει,
Κειθε γαρ εις Οφιων σκολιον γενος ηλλαξαντο. v. 390.
[1194] Geog. Vet. vol. 1. p. 9. Here were Πετραι Πλαγται.
[1195] Nonni Dionys. l. 44. p. 1144.
[1196] Nonnus. l. 25. p. 646.
[1197] Λαινεην ποιησε κορυσσομενην Αριαδνην. Nonnus. l. 44. p. 1242.
[1198] Pausan. l. 9. p. 743.
[1199] See Goltius, Vaillant, and Suidas, Ἡρακλης.
[1200] —— λιθοις χωριον περιεχομενον λογασιν Οφεως καλουσιν ὁι Θηβαιοι κεφαλην. Pausan. l. 9. p. 747.
[1201] Pausan. l. 7. p. 579.
[1202] Τιμας θεων αντι αγαλματων ειχον αργοι λιθοι. Ibid.
[1203] Καδμος Φοινιξ λιθοτομιαν εξευρε, και μεταλλα χρυσου τα περι το Παγκαιον επενοησεν ορος. Clemens. Strom. l. 1. p. 363. See Natalis Comes of Cadmus.
[1204] Nonnus. Dionys. l. 4. p. 128.
[1205] Clemens. Alex. l. 6. p. 753.
[1206] Styled παιδες Ἡλιου by Diodorus. l. 5. p. 327.
[1207] Diodorus. l. 5. p. 328.
[1208] Herodotus. l. 2. c. 109.
[1209] Η τον Θοραιον, Πτωον, Ωριτην, θεον. Lycophron. v. 352.
[1210] Scholiast. Ibid.
[1211] Strabo. l. 10. p. 683.
[1212] Quæstiones Græcæ. p. 296.
[1213] Strabo. l. 10. p. 685.
[1214] Harpocration.
[1215] Strabo. l. 10. p. 683. Polybius. l. 11. p. 627.
[1216] Εν τῃ Ωριᾳ καλουμενῃ της Ἱστιαιωτιδος. Strabo. l. 10. p. 683.
Oria is literally the land of Ur.
[1217] Strabo. l. 10. p. 683. He mentions a domestic quarrel among some of this family, and adds, τους Ωριτας—πολεμουμενους ὑπο των Ελλοπιεων, that the Oritæ were attacked by the Ellopians.
[1218] Antoninus Liberalis. c. 25. p. 130.
[1219] Ἡ Ὑρια δε της Ταναγρικης νυν εστι, προτερον δε της Θηβαϊδος, ὁπου ὁ Ὑριος μεμυθευται, και ἡ του Ωριωνος γενεσις. Strabo. l. 9. p. 620. He is called Ὑριευς by Euphorion. See Homer. Σ. Scholia. v. 486.
[1220] Εστι και Ωριωνος μνημα εν Ταναγρα. Pausan. l. 9. p. 749.
[1221] Εστι δ' ἡ μεν Ὑρια προς τον Ευριπον. Steph. Byzant.
[1222] Pausanias. l. 2. p. 181.
[1223] Europus is the same as Oropus, and signifies Orus Pytho. Ops, Opis, Opus, Opas, all signify a serpent. Zeus was the same as Orus and Osiris; hence styled Europus, and Europas; which Homer has converted to Ευρυοπας, and accordingly styles Jupiter Ευρυοπα Ζευς.
[1224] Pausanias. l. 3. p. 245. ειναι δε αυτους Ὑραιου παιδας.
[1225] L. 2. c. 4. p. 87.
[1226] Nonnus. l. 4. p. 136.
[1227] Ο γαρ δη χρονος εκεινος ηνεγκεν ανθρωπους χειρων μεν εργοις, και ποδω ταχεσι, και σωματων ῥωμαις, ὡς εοικεν, ὑπερφυους, και ακαματους. Plutarch. in Theseo. p. 3.
[1228] Εστι δε και φυλον τι των Χαλδαιων, και χωρα της Βαβυλωνιας ὑπ' εκεινων οικουμενη, πλησιαζουσα και τοις Αραψι, και τη κατα Περσας λεγομενη θαλαττῃ. Εστι δε και των Χαλδαιων των Αστρονομικων γενη πλειω· και γαρ Ορχηνοι τινες προσαγορευονται. Strabo. l. 16. p. 1074.
[1229] Lucian de Astrolog. p. 987.
[1230] Χους, εξ ὁυ Αιθιοπες. Euseb. Chron. p. 11.
[1231] Πολον μεν γαρ, και γνωμονα, και τα δυωδεκα μερεα της ἡμερης παρα Βαβυλωνιων εμαθον Ἑλληνες. l. 2. c. 109.
[1232] L. 1. p. 32.
[1233] Nonnus. l. 1. p. 38.
[1234] Romæ Inscriptio Vetus.
ΤΟΙΣ ΝΟΜΙΟΙΣ ΘΕΟΙΣ. Gruter. xcii. n. 4.
Omne benignum
Virus odoriferis Arabum quod doctus in arvis
Aut Amphrysiaco Pastor de gramine carpsi.
Statii Sylv. l. 1. Soteria. v. 104.
[1236] Ρεα, ἡνικα Ποσειδωνα ετεκε, τον μεν ες ποιμνην καταθεσθαι, διαιτην ενταυθα ἑξοντα μετα των αρνων. Pausan. l. 8. p. 6l3.
[1237] Scholia in Lycophron. v. 879.
[1238] Pausanias. l. 4. p. 337. So also says Eustathius. Ὁι δε φασι τον εκει Δια Αμμωνα κληθηναι απο τινος ὁμωνυμου Ποιμενος, προκαταρξαντος της του Ἱερου ἱδρυσεως. Schol. in Dionys. v. 211.
[1239] Apollonius Rhodius. l. 2. v. 515.
The same Poet of the nymph Cyrene.
Ενθα δ' Αρισταιον Φοιβῳ τεκεν, ὁν καλεουσιν
Αγρεα, και Νομιον πολυληϊοι Ἁιμονιηεις l. 2. v. 568.
[1240] Syncellus. p. 156.
[1241] Homer. Odyss. l. 1. Pastor Polyphemus of Virgil.
[1242] Macrobii Saturn. l. 1. c. 21. p. 210.
[1243] Hyginus. Fab. 68. Euri, and Eueris Filius. He is by Theocritus styled Μαντις Ευηρειδης. Idyl. 24. v. 70.
[1244] Nonni Dionys. l. 40. p. 1038.
[1245] Herodotus. l. 2. c. 128.
[1246] Cleanthes περι Θρομαχιας, quoted by Plutarch de Flum. Φασις.
[1247] Plutarch de Flum. Ισμηνος.
[1248] Herodotus. l. 5. c. 61.
[1249] Plut. de Fluv. Inachus.
[1250] Virgil. Æneid. l. 7. v. 678.
[1251] T. Livius. l. 1. c. 7.
[1252] Virgil. l. 8. v. 198.
[1253] Ἡ Ποιμανδρις εστιν ἡ αυτη τῃ Ταναγρικῃ. Strabo. l. 9. p. 619.
[1254] Ποιμανδρια πολις Βοιωτιας, ἡ και Ταναγρα καλουμενη. Schol. Lycoph. v. 326. Ποιμανδρια is by some interpreted mulctrale: but that was not the original purport of the word.
[1255] Hermes Trismegistus, sive Ποιμανδρης.
[1256] Syncellus. p. 126. Eusebius. Chron. p. 24.
[1257] By which are meant the Syrians, Arabians, and Armenians. Το μεν γαρ των Αρμενιων εθνος, και το των Συρων, και των Αραβων πολλην ὁμοφυλιαν εμφαινει κατα τε την διαλεκτον, και τους βιους, και τους των σωματων χαρακτηρας κτλ.—εικαζειν δε δει και τας των εθνων τουτων κατονομασιας εμφερεις αλληλαις ειναι. Strabo. l. 1. p. 70.
[1258] Zonaras. l. 1. p. 21.
[1259] Tacitus. Hist. l. 5. c. 2.
[1260] It should perhaps be proximas urbes. The same history is alluded to by Eusebius. Επι Απιδος του Φορωνεως μοιρα του Αιγυπτιων στρατου εξεπεσεν Αιγυπτου, ὁι εν Παλαιστινη καλουμενη Συριᾳ ου ποῤῥω Αραβιας ωκησαι. Euseb. Chron. p. 26.
[1261] Lucian de Deâ Syriâ.
[1262] They were in each country styled the mourning for Thamas, and Thamuz.
[1263] Εχουσι δε και αλλο Φοινικες Ἱρον, ουκ Ασσυριον, αλλα Αιγυπτιον, το εξ Ἡλιουπολιος ες την Φοινικην απικετο. κλ. Lucian de Deâ Syriâ.
[1264] In Bœtica they were called Oritani. Strabo. l. 8. p. 204.
There were Oritæ in Epirus. Dicæarchus status Græciæ. Μετα τουτον εισιν Ορειται. p. 4. v. 45.
Oritæ in Persis. Arrian. l. 4. c. 26. also in Gedrosia. See Auctor Peripli Maris Erythræi.
Προς τον δυσιν του Ινδου ποταμου Οριται. Schol. Dionys. v. 1095. Ωριται εθνος Ινδικον. Steph. Byzant. There were Oritæ in Persis, hard by the Cutha of Josephus. Ant. l. 9. c. 4. and c. 15.
[1265] Clemens. Alexand. Strom. l. 1. p. 382.
[1266] Diodorus Siculus. l. 1. p. 24.
[1267] Ex Diodori. l. xl. apud Photium. p. 1152.
[1268] A similar account is given by the same author. l. 1. p. 24.
[1269] Zonaras. v. 1. p. 22. Also Syncellus. p. 102.
[1270] He is very full upon this head. Contra Apion. l. 1. p. 443. and 444.
[1271] Plato. Critias. vol. 3. p. 110.
[1272] Legatio. p. 279.
[1273] Και απο των ονοματων δε ενιων το βαρβαρον εμφαινεται. Κεκροψ, και Κοδρος, και Αικλος (read Αρκλος) και Κοθος. κ. λ. l. 7. p. 495.