OB, OUB, PYTHO,
SIVE DE
OPHIOLATRIA.
Παρα παντι των νομιζομενων παρ' ὑμιν Θεων Οφις συμβολον μεγα και μυστηριον αναγραφεται. Justin. Martyr. Apolog. l. 1. p. 60.
It may seem extraordinary, that the worship of the serpent should have ever been introduced into the world: and it must appear still more remarkable, that it should almost universally have prevailed. As mankind are said to have been ruined through the influence of this being, we could little expect that it would, of all other objects, have been adopted, as the most sacred and salutary symbol; and rendered the chief object of [[451]]adoration. Yet so we find it to have been. In most of the antient rites there is some allusion to the [[452]]serpent. I have taken notice, that in the Orgies of Bacchus, the persons who partook of the ceremony used to carry serpents in their hands, and with horrid screams called upon Eva, Eva. They were often crowned with [[453]]serpents, and still made the same frantic exclamation. One part of the mysterious rites of Jupiter Sabazius was to let a snake slip down the bosom of the person to be initiated, which was taken out below[[454]]. These ceremonies, and this symbolic worship, began among the Magi, who were the sons of Chus: and by them they were propagated in various parts. Epiphanius thinks, that the invocation, Eva, Eva, related to the great [[455]]mother of mankind, who was deceived by the serpent: and Clemens of Alexandria is of the same opinion. He supposes, that by this term was meant [[456]]Ευαν εκεινην, δι' ἡν ἡ πλανη παρηκολουθησε. But I should think, that Eva was the same as Eph, Epha, Opha, which the Greeks rendered Οφις, Ophis, and by it denoted a serpent. Clemens acknowledges, that the term Eva properly aspirated had such a signification. [[457]]Το ονομα το Ευια δασυνομενον ἑρμηνευεται Οφις. Olympias, the mother of [[458]]Alexander, was very fond of these Orgies, in which the serpent was introduced. Plutarch mentions, that rites of this sort were practised by the Edonian women near mount Hæmus in Thrace; and carried on to a degree of madness. Olympias copied them closely in all their frantic manœuvres. She used to be followed with many attendants, who had each a thyrsus with [[459]]serpents twined round it. They had also snakes in their hair, and in the chaplets, which they wore; so that they made a most fearful appearance. Their cries were very shocking: and the whole was attended with a continual repetition of the words, [[460]]Evoe, Saboe, Hues Attes, Attes Hues, which were titles of the God Dionusus. He was peculiarly named Ὑης; and his priests were the Hyades, and Hyantes. He was likewise styled Evas. [[461]]Ευας ὁ Διονυσος.
In Egypt was a serpent named Thermuthis, which was looked upon as very sacred; and the natives are said to have made use of it as a royal tiara, with which they ornamented the statues of [[462]]Isis. We learn from Diodorus Siculus, that the kings of Egypt wore high bonnets, which terminated in a round ball: and the whole was surrounded with figures of [[463]]asps. The priests likewise upon their bonnets had the representation of serpents. The antients had a notion, that when Saturn devoured his own children, his wife Ops deceived him by substituting a large stone in lieu of one of his sons, which stone was called Abadir. But Ops, and Opis, represented here as a feminine, was the serpent Deity, and Abadir is the same personage under a different denomination. [[464]]Abadir Deus est; et hoc nomine lapis ille, quem Saturnus dicitur devorâsse pro Jove, quem Græci βαιτυλον vocant.—Abdir quoque et Abadir βαιτυλος. Abadir seems to be a variation of Ob-Adur, and signifies the serpent God Orus. One of these stones, which Saturn was supposed to have swallowed instead of a child, stood, according to [[465]]Pausanias, at Delphi. It was esteemed very sacred, and used to have libations of wine poured upon it daily; and upon festivals was otherwise honoured. The purport of the above history I imagine to have been this. It was for a long time a custom to offer children at the altar of Saturn: but in process of time they removed it, and in its room erected a στυλος, or stone pillar; before which they made their vows, and offered sacrifices of another nature. This stone, which they thus substituted, was called Ab-Adar, from the Deity represented by it. The term Ab generally signifies a [[466]]father: but, in this instance, it certainly relates to a serpent, which was indifferently styled Ab, Aub, and [[467]]Ob. I take Abadon, or, as it is mentioned in the Revelations, Abaddon, to have been the name of the same Ophite God, with whose worship the world had been so long infected. He is termed by the Evangelist [[468]]Αβαδδων, τον Αγγελον της Αβυσσου, the angel of the bottomless pit; that is, the prince of darkness. In another place he is described as the [[469]]dragon, that old serpent, which is the devil, and Satan. Hence I think, that the learned Heinsius is very right in the opinion, which he has given upon this passage; when he makes Abaddon the same as the serpent Pytho. Non dubitandum est, quin Pythius Apollo, hoc est spurcus ille spiritus, quem Hebræi Ob, et Abaddon, Hellenistæ ad verbum Απολλυωνα, cæteri Απολλωνα, dixerunt, sub hâc formâ, quâ miseriam humano generi invexit, primo cultus[[470]].
Ophis Thermuthis, sive Ob Basiliscus Ægyptiacus cum Sacerdote Supplicante.
Pl. VII.
It is said, that, in the ritual of Zoroaster, the great expanse of the heavens, and even nature itself, was described under the symbol of a serpent[[471]]. The like was mentioned in the Octateuch of Ostanes: and moreover, that in Persis and in other parts of the east they erected temples to the serpent tribe, and held festivals to their honour, esteeming them [[472]]Θεους τους μεγιστους, και αρχηγους των ὁλων, the supreme of all Gods, and the superintendants of the whole world. The worship began among the people of Chaldea. They built the city Opis upon the [[473]]Tigris, and were greatly addicted to divination, and to the worship of the serpent[[474]]. Inventi sunt ex iis (Chaldeis) augures, et magi, divinatores, et sortilegi, et inquirentes Ob, et Ideoni. From Chaldea the worship passed into Egypt, where the serpent Deity was called Can-oph, Can-eph, and C'neph. It had also the name of Ob, or Oub, and was the same as the Basiliscus, or Royal Serpent; the same also as the Thermuthis: and in like manner was made use of by way of ornament to the statues of their [[475]]Gods. The chief Deity of Egypt is said to have been Vulcan, who was also styled Opas, as we learn from [[476]]Cicero. He was the same as Osiris, the Sun; and hence was often called Ob-El, sive Pytho Sol: and there were pillars sacred to him with curious hieroglyphical inscriptions, which had the same name. They were very lofty, and narrow in comparison of their length; hence among the Greeks, who copied from the Egyptians, every thing gradually tapering to a point was styled Obelos, and Obeliscus. Ophel (Oph-El) was a name of the same purport: and I have shewn, that many sacred mounds, or Tapha, were thus denominated from the serpent Deity, to whom they were sacred.
Sanchoniathon makes mention of an history, which he once wrote upon the worship of the serpent. The title of this work, according to Eusebius was, [[477]]Ethothion, or Ethothia. Another treatise upon the same subject was written by Pherecydes Syrus, which was probably a copy of the former; for he is said to have composed it, [[478]]παρα Φοινικων λαβων τας αφορμας, from some previous accounts of the Phenicians. The title of his book was the Theology of Ophion, styled Ophioneus; and of his worshippers, called Ophionidæ. Thoth, and Athoth, were certainly titles of the Deity in the Gentile world: and the book of Sanchoniathon might very possibly have been from hence named Ethothion, or more truly Athothion. But from the subject, upon which it was written, as well as from the treatise of Pherecydes, I should think, that Athothion, or Ethothion, was a mistake for Ath-ophion, a title which more immediately related to that worship, of which the writer treated. Ath was a sacred title, as I have shewn: and I imagine, that this dissertation did not barely relate to the serpentine Deity; but contained accounts of his votaries, the Ophitæ, the principal of which were the sons of Chus. The worship of the Serpent began among them; and they were from thence denominated Ethopians, and Aithopians, which the Greeks rendered Αιθιοπες. It was a name, which they did not receive from their complexion, as has been commonly surmised; for the branch of Phut, and the Lubim, were probably of a deeper die: but they were so called from Ath-Ope, and Ath-Opis, the God which they worshipped. This may be proved from Pliny. He says that the country Æthiopia (and consequently the people) had the name of Æthiop from a personage who was a Deity—ab [[479]]Æthiope Vulcani filio. The Æthiopes brought these rites into Greece: and called the island, where they first established them, [[480]]Ellopia, Solis Serpentis insula. It was the same as Eubœa, a name of the like purport; in which island was a region named Æthiopium. Eubœa is properly Oub-Aia; and signifies the Serpent Island. The same worship prevailed among the Hyperboreans, as we may judge from the names of the sacred women, who used to come annually to Delos. They were priestesses of the Tauric Goddess, and were denominated from her titles.
[[481]]Ουπις τε, Λοξω τε, και Ευαιων Ἑκαεργη.
Hercules was esteemed the chief God, the same as Chronus; and was said to have produced the Mundane egg. He was represented in the Orphic Theology under the mixed symbol of a [[482]]lion and serpent: and sometimes of a [[483]]serpent only. I have before mentioned, that the Cuthites under the title of Heliadæ settled at Rhodes: and, as they were Hivites or Ophites, that the island in consequence of it was of old named Ophiusa. There was likewise a tradition, that it had once swarmed with [[484]]serpents. The like notion prevailed almost in every place, where they settled. They came under the more general titles of Leleges and Pelasgi: but more particularly of Elopians, Europians, Oropians, Asopians, Inopians, Ophionians, and Æthiopes, as appears from the names, which they bequeathed; and in most places, where they resided, there were handed down traditions, which alluded to their original title of Ophites. In Phrygia, and upon the Hellespont, whither they sent out colonies very early, was a people styled Οφιογενεις, or the serpent-breed; who were said to retain an affinity and correspondence with [[485]]serpents. And a notion prevailed, that some hero, who had conducted them, was changed from a serpent to a man. In Colchis was a river Ophis; and there was another of the same name in Arcadia. It was so named from a body of people, who settled upon its banks, and were said to have been conducted by a serpent: [[486]]Τον ἡγεμονα γενεσθαι δρακοντα. These reptiles are seldom found in islands, yet Tenos, one of the Cyclades, was supposed to have once swarmed with them. [[487]]Εν τῃ Τηνῳ, μιᾳ των Κυκλαδων νησῳ, οφεις και σκορπιοι δεινοι εγινοντο. Thucydides mentions a people of Ætolia called [[488]]Ophionians: and the temple of Apollo at Patara in Lycia seems to have had its first institution from a priestess of the same [[489]]name. The island of Cyprus was styled Ophiusa, and Ophiodes, from the serpents, with which it was supposed to have [[490]]abounded. Of what species they were is no where mentioned; excepting only that about Paphos there was said to have been a [[491]]kind of serpent with two legs. By this is meant the Ophite race, who came from Egypt, and from Syria, and got footing in this [[492]]island. They settled also in Crete, where they increased greatly in numbers; so that Minos was said by an unseemly allegory, [[493]]οφεις ουρησαι, serpentes minxisse. The island Seriphus was one vast rock, by the Romans called [[494]]saxum seriphium; and made use of as a larger kind of prison for banished persons. It is represented as having once abounded with serpents; and it is styled by Virgil serpentifera, as the passage is happily corrected by Scaliger.
[[495]]Æginamque simul, serpentiferamque Seriphon.
It had this epithet not on account of any real serpents, but according to the Greeks from [[496]]Medusa's head, which was brought hither by Perseus. By this is meant the serpent Deity, whose worship was here introduced by people called Peresians. Medusa's head denoted divine wisdom: and the island was sacred to the serpent as is apparent from its name[[497]]. The Athenians were esteemed Serpentigenæ; and they had a tradition, that the chief guardian of their Acropolis was a [[498]]serpent. It is reported of the Goddess Ceres, that she placed a dragon for a guardian to her temple at [[499]]Eleusis; and appointed another to attend upon Erectheus. Ægeus of Athens, according to Androtion, was of the [[500]]serpent breed: and the first king of the country is said to have been [[501]]Δρακων, a Dragon. Others make Cecrops the first who reigned. He is said to have been [[502]]διφυης, of a twofold nature; συμφυες εχων σωμα ανδρος και δρακοντος, being formed with the body of a man blended with that of a serpent. Diodorus says, that this was a circumstance deemed by the Athenians inexplicable: yet he labours to explain it, by representing Cecrops, as half a man, and half a [[503]]brute; because he had been of two different communities. Eustathius likewise tries to solve it nearly upon the same principles, and with the like success. Some had mentioned of Cecrops, that he underwent a metamorphosis, [[504]]απο οφεως εις ανθρωπον ελθειν, that he was changed from a serpent to a man. By this was signified according to Eustathius, that Cecrops, by coming into Hellas, divested himself of all the rudeness and barbarity of his [[505]]country, and became more civilized and humane. This is too high a compliment to be payed to Greece in its infant state, and detracts greatly from the character of the Egyptians. The learned Marsham therefore animadverts with great justice. [[506]]Est verisimilius ilium ex Ægypto mores magis civiles in Græciam induxisse. It is more probable, that he introduced into Greece, the urbanity of his own country, than that he was beholden to Greece for any thing from thence. In respect to the mixed character of this personage, we may, I think, easily account for it. Cecrops was certainly a title of the Deity, who was worshipped under this [[507]]emblem. Something of the like nature was mentioned of Triptolemus, and [[508]]Ericthonius: and the like has been said above of Hercules. The natives of Thebes in Bœotia, like the Athenians above, esteemed themselves of the serpent race. The Lacedæmonians likewise referred themselves to the same original. Their city is said of old to have swarmed with [[509]]serpents. The same is said of the city Amyclæ in Italy, which was of Spartan original. They came hither in such abundance, that it was abandoned by the [[510]]inhabitants. Argos was infested in the same manner, till Apis came from Egypt, and settled in that city. He was a prophet, the reputed son of Apollo, and a person of great skill and sagacity. To him they attributed the blessing of having their country freed from this evil.
[[511]]Απις γαρ ελθων εκ περας Ναυπακτιας,
Ιατρομαντις, παις Απολλωνος, χθονα
Την δ' εκκαθαιρει κνωδαλον βροτοφθορων.
Thus the Argives gave the credit to this imaginary personage of clearing their land of this grievance: but the brood came from the very quarter from whence Apis was supposed to have arrived. They were certainly Hivites from Egypt: and the same story is told of that country. It is represented as having been of old over-run with serpents; and almost depopulated through their numbers. Diodorus Siculus seems to understand this [[512]]literally: but a region, which was annually overflowed, and that too for so long a season, could not well be liable to such a calamity. They were serpents of another nature, with which it was thus infested: and the history relates to the Cuthites, the original Ophitæ, who for a long time possessed that country. They passed from Egypt to Syria, and to the Euphrates: and mention is made of a particular breed of serpents upon that river, which were harmless to the natives, but fatal to every body else. [[513]]This, I think, cannot be understood literally. The wisdom of the serpent may be great; but not sufficient to make these distinctions. These serpents were of the same nature as the [[514]]birds of Diomedes, and the dogs in the temple of Vulcan: and these histories relate to Ophite priests, who used to spare their own people, and sacrifice strangers, a custom which prevailed at one time in most parts of the world. I have mentioned that the Cuthite priests were very learned: and as they were Ophites, whoever had the advantage of their information, was said to have been instructed by serpents. Hence there was a tradition, that Melampus was rendered prophetic from a communication with these [[515]]animals. Something similar is said of Tiresias.
As the worship of the serpent was of old so prevalent, many places, as well as people from thence, received their names. Those who settled in Campania were called Opici; which some would have changed to Ophici; because they were denominated from serpents. [[516]]Οι δε (φασιν) ὁτι Οφικοι απο των οφιων. But they are, in reality, both names of the same purport, and denote the origin of the people. We meet with places called Opis, Ophis, Ophitæa, Ophionia, Ophioëssa, Ophiodes, and Ophiusa. This last was an antient name, by which, according to Stephanus, the islands Rhodes, Cythnus, Besbicus, Tenos, and the whole continent of Africa, were distinguished. There were also cities so called. Add to these places denominated Oboth, Obona, and reversed Onoba, from Ob, which was of the same purport. Clemens Alexandrinus says, that the term Eva signified a serpent, if pronounced with a proper [[517]]aspirate. We find that there were places of this name. There was a city Eva in [[518]]Arcadia: and another in [[519]]Macedonia. There was also a mountain Eva, or Evan, taken notice of by [[520]]Pausanias, between which and Ithome lay the city Messene. He mentions also an Eva in [[521]]Argolis, and speaks of it as a large town. Another name for a serpent, of which I have as yet taken no notice, was Patan, or Pitan. Many places in different parts were denominated from this term. Among others was a city in [[522]]Laconia; and another in [[523]]Mysia, which Stephanus styles a city of Æolia. They were undoubtedly so named from the worship of the serpent, Pitan: and had probably Dracontia, where were figures and devices relative to the religion which prevailed. Ovid mentions the latter city, and has some allusions to its antient history, when he describes Medea as flying through the air from Attica to Colchis.
[[524]]Æoliam Pitanem lævâ de parte relinquit,
Factaque de saxo longi simulacra Draconis.
Pl. VIII.
The city was situated upon the river Eva or Evan, which the Greeks rendered [[525]]Evenus. It is remarkable, that the Opici, who are said to have been denominated from serpents, had also the name of Pitanatæ: at least one part of that family were so called. [[526]]Τινας δε και Πιτανατας λεγεσθαι. Pitanatæ is a term of the same purport as Opici, and relates to the votaries of Pitan, the serpent Deity, which was adored by that people.
Menelaus was of old styled [[527]]Pitanates, as we learn from Hesychius: and the reason of it may be known from his being a Spartan, by which was intimated one of the serpentigenæ, or Ophites. Hence he was represented with a serpent for a device upon his shield. It is said that a brigade, or portion of infantry, was among some of the Greeks named [[528]]Pitanates; and the soldiers, in consequence of it, must have been termed Pitanatæ: undoubtedly, because they had the Pitan, or serpent, for their [[529]]standard. Analogous to this, among other nations, there were soldiers called [[530]]Draconarii. I believe, that in most countries the military standard was an emblem of the Deity there worshipped.
From what has been said, I hope, that I have thrown some light upon the history of this primitive idolatry: and have moreover shewn, that wherever any of these Ophite colonies settled they left behind from their rites and institutes, as well as from the names, which they bequeathed to places, ample memorials, by which they may be clearly traced out. It may seem strange, that in the first ages there should have been such an universal defection from the truth; and above all things such a propensity to this particular mode of worship, this mysterious attachment to the serpent. What is scarce credible, it obtained among Christians; and one of the most early heresies in the church was of this sort, introduced by a sect, called by [[531]]Epiphanius Ophitæ, by [[532]]Clemens of Alexandria Ophiani. They are particularly described by Tertullian, whose account of them is well worth our notice. [[533]]Accesserunt his Hæretici etiam illi, qui Ophitæ nuncupantur: nam serpentem magnificant in tantum, ut illum etiam ipsi Christo præferant. Ipse enim, inquiunt, scientiæ nobis boni et mali originem dedit. Hujus animadvertens potentiam et majestatem Moyses æreum posuit serpentem: et quicunque in eum aspexerunt, sanitatem consecuti sunt. Ipse, aiunt, præterea in Evangelio imitatur serpentis ipsius sacram potestatem, dicendo, et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis. Ipsum introducunt ad benedicenda Eucharistia sua. In the above we see plainly the perverseness of human wit, which deviates so industriously; and is ever after employed in finding expedients to countenance error, and render apostasy plausible. It would be a noble undertaking, and very edifying in its consequences, if some person of true learning, and a deep insight into antiquity, would go through with the history of the [[534]]serpent. I have adopted it, as far as it relates to my system, which is, in some degree, illustrated by it.
CUCLOPES or CYCLOPES.
Παλαιοτατοι μεν λεγονται εν μερει τινι της χωρας (της Σικελιας) Κυκλωπες, και Λαιστρυγονες οικησαι· ὡν εγω ουτε γενος εχω ειπειν, ουτε ὁποθεν εισηλθον, η ὁποι απεχωρησαν. Thucydides. l. 6. p. 378.
Thucydides acquaints us concerning the Cyclopes and Læstrygones, that they were the most antient inhabitants of Sicily, but that he could not find out their race: nor did he know from what part of the world they originally came, nor to what country they afterwards betook themselves. I may appear presumptuous in pretending to determine a history so remote and obscure; and which was a secret to this learned Grecian two thousand years ago. Yet this is my present purpose: and I undertake it with a greater confidence, as I can plainly shew, that we have many lights, with which the natives of Hellas were unacquainted; besides many advantages, of which they would not avail themselves.
The gigantic Cyclopes were originally Ophitæ, who worshipped the symbolical serpent. They have been represented by the poets, as persons of an enormous [[535]]stature, rude and savage in their demeanour, and differing from the rest of mankind in countenance. They are described as having only one large eye; which is said to have been placed, contrary to the usual situation of that organ, in the middle of their foreheads. Their place of residence was upon mount Ætna, and in the adjacent district at the foot of that [[536]]mountain, which was the original region styled Trinacia. This is the common account, as it has been transmitted by the Poets, as well as by the principal mythologists of Greece: and in this we have been taught to acquiesce. But the real history is not so obvious and superficial. There are accounts of them to be obtained, that differ much from the representations which are commonly exhibited. The Poets have given a mixed description: and in lieu of the Deity of the place have introduced these strange personages, the ideas of whose size were borrowed from sacred edifices, where the Deity was worshipped. They were Petra, or temples of Cœlus; of the same nature and form as the tower of Orion, which was at no great distance from them. Some of them had the name of [[537]]Charon, and Tarchon: and they were esteemed Pelorian, from the God Alorus, the same as Cœlus and Python. The Grecians confounded the people, who raised these buildings, with the structures themselves. Strabo places them near [[538]]Ætna, and Leontina: and supposes, that they once ruled over that part of the island. And it is certain that a people styled Cyclopians did possess that [[539]]province. Polyphemus is imagined to have been the chief of this people: and Euripides describes the place of his residence as towards the foot of the mountain: [[540]]Οικεις ὑπ' Αιτνῃ τῃ πυροστακτῳ Πετρᾳ. They are represented as a people savage, and lawless, and delighting in human flesh. Hence it is prophesied by Cassandra, as a curse upon Ulysses, that he would one day be forced to seek for refuge in a Cyclopian [[541]]mansion. And when he arrives under the roof of Polyphemus, and makes inquiry about his host, and particularly upon what he fed; he is told, that the Cyclops above all things esteemed the flesh of strangers. [[542]]Chance never throws any body upon this coast, says Silenus, but he is made a meal of; and it is looked upon as a delicious repast. This character of the Cyclopians arose from the cruel custom of sacrificing strangers, whom fortune brought upon their coast. This was practised in many parts of the world, but especially here, and upon the coast of the Lamii in Italy; and among all the Scythic nations upon the Euxine sea: into all which regions it was introduced from Egypt and Canaan.
But we must not consider the Cyclopians in this partial light: nor look for them only in the island of Sicily, to which they have been by the Poets confined. Memorials of them are to be found in many parts of Greece, where they were recorded as far superior to the natives in science and ingenuity. The Grecians, by not distinguishing between the Deity, and the people, who were called by his titles, have brought great confusion upon this history. The Cyclopians were denominated from Κυκλωψ, Cyclops, the same as Cœlus. According to Parmeno Byzantinus, he was the God [[543]]Nilus of Egypt, who was the same as [[544]]Zeus, and Osiris. The history both of the Deity, and of the people, became in time obsolete: and it has been rendered more obscure by the mixed manner in which it has been represented by the Poets.
It is generally agreed by writers upon the subject, that the Cyclopians were of a size superior to the common race of mankind. Among the many tribes of the Amonians, which went abroad, were to be found people, who were styled [[545]]Anakim, and were descended from the sons of Anac: so that this history, though carried to a great excess, was probably founded in truth. They were particularly famous for architecture; which they introduced into Greece, as we are told by [[546]]Herodotus: and in all parts, whither they came, they erected noble structures, which were remarkable for their height and beauty: and were often dedicated to the chief Deity, the Sun, under the name of Elorus, and P'elorus. People were so struck with their grandeur, that they called every thing great and stupendous, Pelorian. And when they described the Cyclopians as a lofty towering race, they came at last to borrow their ideas of this people from the towers, to which they alluded. They supposed them in height to reach to the clouds; and in bulk to equal the promontories, on which they were founded. Homer says of Polyphemus,
[[547]]Και γαρ θαυμ' ετετυκτο πελωριον, ουδε εῳκει
Ανδρι γε σιτοφαγῳ, αλλα ῥιῳ ὑληεντι.
Virgil says of the same person,
[[548]]Ipse arduus, altaque pulsat sidera.
As these buildings were oftentimes light-houses, and had in their upper story one round casement, Argolici clypeï, aut Phœbeæ lampadis instar, by which they afforded light in the night-season; the Greeks made this a characteristic of the people. They supposed this aperture to have been an eye, which was fiery, and glaring, and placed in the middle of their foreheads. Hence Callimachus describes them as a monstrous race:
[[549]]αινα Πελωρα,
Πρηοσιν Οσσειοισιν εοικοτα· πασι δ' ὑπ' οφρυν
Φαεα μουνογληνα σακει ισα τετραβοειῳ.
The Grecians have so confounded the Cyclopian Deity with his votaries, that it is difficult to speak precisely of either. They sometimes mention him as a single person; the same as Nilus of Egypt, who was esteemed the father of the Gods. At other times they introduce a plurality, whom they still represent as of the highest antiquity, and make the brethren of Cronus: [[550]]Κυκλωπες—ὁι αδελφοι ησαν του Κρονου, του πατρος του Διος. Proclus in Photius informs us, that, according to the antient mythology of the Auctores Cyclici, the giants with an hundred hands, and the Cyclopes, were the first born of the [[551]]Earth and Cœlus. But in these histories every degree of relation has been founded upon idle surmises: and is uniformly to be set aside. The Cyclopian Deity was [[552]]Ouranus, and the Cyclopians were his priests and votaries: some of whom had divine honours paid to them, and were esteemed as Gods. Upon the Isthmus of Corinth was an antient temple; which seems to have been little more than a ταφος or high altar, where offerings were made to the Cyclopian [[553]]Deities. People of this family settled upon the southern coast of Sicily at Camarina; which some have supposed to have been the Hupereia of Homer, where the Pheacians once resided.
[[554]]Ὁι πριν μεν ποτ' εναιον εν ευρυχορῳ Ὑπερειᾳ,
Αγχου Κυκλωπων ανδρων ὑπερηνορεοντων.
But there is no reason to think, that the city Hupereia was in Sicily; or that the Pheacians came from that country. The notion arose from a common mistake. All the Greek and Roman Poets, and even Strabo, with other respectable writers, have taken it for granted, that the Cyclopians of Homer were near Ætna in Sicily. Others except to their being near Ætna; and insist, that they were in the vicinity of Eryx upon the opposite part of the island. But Homer does not once mention the island during his whole account of the Cyclopes: nor does Ulysses arrive in Sicily, till after many subsequent adventures. That there were Cyclopians near Ætna is certain: but those mentioned by Homer were of another country, and are represented as natives of the continent though his account is very indeterminate and obscure. There were probably people of this family in many parts of Sicily, especially about the city Camarina. They seem to have been of the Anakim race, and worshippers of the Sun. Hence they were styled Camarin, and their chief city Camarina, which was so called from a city of the same name in [[555]]Chaldea, the Ur of the Scriptures. Polyphemus is mentioned as a musician and a shepherd; but of a savage and brutal disposition: which character arose from the cruel rites practised by the Cyclopians. According to [[556]]Bacchylides it was said, that Galatus, Illyrius, and Celtus were the sons of Polyphemus. By this was certainly signified, that the Galatæ, Illyrii, and Celtæ, were of Cyclopian original, and of the Anakim race; all equally Amonians. Lycophron mentions the cave of this personage, by which was meant an antient temple; and he calls it [[557]]μονογληνου στεγας Χαρωνος: the habitation of Charon, a personage with one eye. But here, as I have often observed, the place is mistaken for a person; the temple for the Deity. Charon was the very place; the antient temple of the Sun. It was therefore styled Char-On from the God, who was there worshipped; and after the Egyptian custom an eye was engraved over its portal. These temples were sometimes called Charis, [[558]]Χαρις; which is a compound of Char-Is, and signifies a prutaneion, or place sacred to Hephastus. As the rites of fire were once almost universally practised, there were many places of this name, especially in [[559]]Parthia, Babylonia, and Phrygia. The Grecians rendered Char-Is by Χαρις, a term in their own language, which signified grace and elegance. And nothing witnesses their attachment to antient terms more than their continually introducing them, though they were strangers to their true meaning. The Arimaspians were Hyperborean Cyclopians; and had temples named Charis, or Charisia, in the top of which were preserved a perpetual fire. They were of the same family as those of [[560]]Sicily, and had the same rites; and particularly worshipped the Ophite Deity under the name of [[561]]Opis. Aristeas Proconnesius wrote their history; and among other things mentioned that they had but one eye, which was placed in their graceful forehead.
[[562]]Οφθαλμον δ' ἑν' ἑκαστος εχει χαριεντι μετωπῳ.
How could the front of a Cyclopian, one of the most hideous monsters that ever poetic fancy framed, be styled graceful? The whole is a mistake of terms: and what this writer had misapplied, related to Charis, a tower; and the eye was the casement in the top of the edifice, where a light, and fire were kept up. What confirmed the mistake was the representation of an eye, which, as I have mentioned, was often engraved over the entrance of these temples. The chief Deity of Egypt was frequently represented under the symbol of an eye, [[563]]and a sceptre. I have observed, that Orion was supposed to have had three fathers, merely because a tower, sacred to him in Sicily, and called Tor-Pator, was altered to Τριπατωρ; which change seemed to countenance such an opinion. The Cyclopians were of the same region in that island; and their towers had undoubtedly the same name: for the Cyclopians were styled [[564]]Τριτοπατερες, and were supposed to have been three in number. Some such mistake was made about the towers styled Charis: whence the Grecians formed their notion of the Graces. As Charis was a tower sacred to fire; some of the Poets have supposed a nymph of that name, who was beloved by Vulcan. Homer speaks of her as his wife: [[565]]Χαρις—Καλη, ἡν ωπυιε περικλυτος Αμφιγυνεις. But Nonnus makes her his mistress; and says, that he turned her out of doors for her jealousy.
[[566]]Εκ δε δομων εδιωκε Χαριν ζηλημονα νυμφην.
The Graces were said to be related to the Sun who was in reality the same as Vulcan. The Sun among the people of the east was called Hares, and with a guttural, Chares: and his temple was styled Tor-Chares. But as Tor-Pator was changed to Tripator; so Tor-Chares was rendered Trichares, which the Greeks expressed Τριχαρις; and from thence formed a notion of three Graces. Cicero says, that they were the daughters of night, and Erebus: but Antimachus, more agreeably to this etymology, maintained, that they were the offspring of the Sun and light; [[567]]Αιγλης και Ἡλιου θυγατερας. These seeming contradictions are not difficult to be reconciled.
The Amonians, wherever they settled, were celebrated for their superiority in science; and particularly for their skill in building. Of this family were Trophonius, and his brother Agamedes, who are represented as very great in the profession. They were truly wonderful, says [[568]]Pausanias, for the temples, which they erected to the Gods; and for the stately edifices, which they built for men. They were the architects, who contrived the temple of Apollo at Delphi, and the treasury constructed to Urius. They were, I make no doubt, some of those, who were styled Cyclopians; as the people under this appellation were far the most eminent in this way. When the Sibyl in Virgil shews Æneas the place of torment in the shades below, and leads him through many melancholy recesses, we find that the whole was separated from the regions of bliss by a wall built by the Cyclopians. The Sibyl accordingly at their exit tells him,
[[569]]Cyclopum educta caminis
Mœnia conspicio.
From hence we find that they were the reputed builders of the infernal mansions; which notion arose from the real buildings, which they erected. For all the ideas of the antients about the infernal regions, and the torments of hell, were taken from the temples in each country; and from the rites and inquisition practised in them. But the Cyclopians were not merely imaginary operators. They founded several cities in Greece; and constructed many temples to the Gods, which were of old in high repute. They were so much esteemed for their skill, that, as the Scholiast upon Statius observes, every thing great and noble was looked upon as Cyclopian: [[570]]quicquid magnitudine suâ nobile est, Cyclopum manu dicitur fabricatum. Nor was this a fiction, as may be surmised; for they were in great measure the real architects. And if, in the room of those portentous beings the Cyclopes, Κυκλωπες, we substitute a colony of people called Cyclopians, we shall find the whole to be true, which is attributed to them; and a new field of history will be opened, that was before unknown. They were, undoubtedly, a part of the people styled Academians, who resided in Attica; where they founded the Academia, and Ceramicus, and introduced human sacrifices. Hence we are informed, that the Athenians, in the time of a plague, sacrificed three virgin daughters of Hyacinthus at the tomb Geræstus, the [[571]]Cyclops. But Geræstus was not a person, but a place. Γεραιστος is a small variation for Ker-Astus; and signifies the temple of Astus the God of fire. It was certainly the antient name of the place where these sacrifices were exhibited: and the Taphos was a Cyclopian altar, upon which they were performed. The Cyclopians are said to have built the antient city Mycene, which Hercules in Seneca threatens to ruin.
——[[572]]quid moror? majus mihi
Bellum Mycenis restat, ut Cyclopea
Eversa manibus mœnia nostris concidant.
Nonnus speaks of the city in the same light:
[[573]]Στεμματι τειχιοεντι περιζωσθεντα Μυκηνη,
Κυκλωπων κανονεσσι.
The gate of the city, and the chief tower were particularly ascribed to them: [[574]]Κυκλωπων δε και ταυτα εργα ειναι λεγουσιν. These too are represented as the work of the Cyclopians. They likewise built Argos; which is mentioned by Thyestes in Seneca as a wonderful performance.
[[575]]Cyclopum sacras
Turres, labore majus humano decus.
All these poetical histories were founded in original truths. Some of them built Hermione, one of the most antient cities in Greece. The tradition was, that it was built by [[576]]Hermion the son of Europs, or Europis, a descendant of Phoroneus, and Niobe; and was inhabited by Dorians, who came from Argos: in which history is more than at first appears. The city stood near a stagnant lake, and a deep cavern; where was supposed to be the most compendious passage to the shades below: [[577]]την εις ἁδου καταβασιν συντομον. The lake was called the pool of Acherusia; near to which and the yawning cavern the Cyclopians chose to take up their habitation. They are said to have built [[578]]Tiryns; the walls of which were esteemed no less a wonder than the [[579]]pyramids of Egypt. They must have resided at Nauplia in Argolis; a place in situation not unlike Hermione above-mentioned. Near this city were caverns in the earth, and subterraneous passages, consisting of [[580]]labyrinths cut in the rock, like the syringes in Upper Egypt, and the maze at the lake Mæris: and these too were reputed the work of Cyclopians. Pausanias thinks very truly, that the Nauplians were from Egypt. [[581]]Ησαν δε ὁι Ναυπλιεις, εμοι δοκειν, Αιγυπτιοι τα παλαιοτερα. The Nauplians seem to me to have been a colony from Egypt in the more early times. He supposes that they were some of those emigrants, who came over with Danaüs. The nature of the works, which the Cyclopians executed, and the lake, which they named Acherusia, shew plainly the part of the world from whence they came. The next city to Nauplia was Trœzen, where Orus was said to have once reigned, from whom the country was called Oraia: but Pausanias very justly thinks, that it was an Egyptian history; and that the region was denominated from [[582]]Orus of Egypt, whose worship undoubtedly had been here introduced. So that every circumstance witnesses the country, from whence the Cyclopians came. Hence when [[583]]Euripides speaks of the walls of antient Mycene, as built by the Cyclopians after the Phenician rule and method: the Phenicians alluded to were the Φοινικες of Egypt, to which country they are primarily to be referred. Those who built Tiryns are represented as seven in number; and the whole is described by Strabo in the following manner. [[584]]Τιρυνθι ὁρμητηριῳ χρησασθαι δοκει Προιτος, και τειχισαι δια Κυκλωπων· ὁυς ἑπτα μεν ειναι, καλεισθαι δε Γαστεροχειρας, τρεφομενους εκ της τεχνης. Prœtus seems to have been the first who made use of Tiryns as an harbour; which place he walled round by the assistance of the Cyclopians. They were seven in number, styled Gastrocheirs; and lived by their labour. Hesychius in some degree reverses this strange name, and says, that they were called Εγχειρογαστερες. The Grecians continually mistook places for persons, as I have shewn. These seven Cyclopes were, I make no doubt, seven Cyclopian towers built by the people, of whom I have been treating. Some of them stood towards the harbour to afford light to ships, when they approached in the night. They were sacred to Aster, or [[585]]Astarte; and styled Astro-caer, and Caer-Aster; out of which the Greeks formed Γαστροχειρ, and Εγχειρογαστηρ; a strange medley made up of hands, and bellies. Strabo in particular having converted these building's into so many masons, adds, [[586]]Γαστεροχειρας, τρεφομενους εκ της τεχνης. They were honest bellyhanded men, industrious people, who got their livelihood by their art. These towers were erected likewise for Purait, or Puratheia, where the rites of fire were performed: but Purait, or Puraitus, the Greeks changed to Προιτος; and gave out that the towers were built for [[587]]Prœtus, whom they made a king of that country.
I imagine, that not only the common idea of the Cyclopians was taken from towers and edifices; but that the term Κυκλωψ, and Κυκλωπις, Cuclops, and Cuclopis, signified a building or temple; and from thence the people had their name. They were of the same family as the Cadmians, and Phœnices; and as the Hivites, or Ophites who came from Egypt, and settled near Libanus and Baal Hermon, upon the confines of Canaan. They worshipped the Sun under the symbol of a serpent: hence they were styled in different parts, where they in time settled, Europians, Oropians, Anopians, Inopians, Asopians, Elopians; all which names relate to the worship of the Pytho Ops, or Opis. What may be the precise etymology of the term Κυκλωψ, Cuclops, I cannot presume to determine. Cuclops, as a personage, was said to have been the son of [[588]]Ouranus and the earth: which Ouranus among the Amonians was often styled Cœl, or Cœlus; and was worshipped under the forementioned emblem of a serpent. Hence the temple of the Deity may have been originally called Cu-Cœl-Ops, Domus Cœli Pythonis; and the priests and people Cucelopians. But whatever may have been the purport of the name, the history of these personages is sufficiently determinate.
There was a place in Thrace called [[589]]Cuclops, where some of the Cyclopian race had settled; for many of the Amonians came hither. Hence Thrace seems at one time to have been the seat of science: and the Athenians acknowledged, that they borrowed largely from them. The natives were very famous; particularly the Pierians for their music, the Peonians for pharmacy, and the Edonians for their rites and worship. Those, who went under the name of Cyclopes, probably introduced architecture; for which art they seem to have been every where noted. There was a fountain in these parts, of which Aristotle takes notice, as of a wonderful nature. [[590]]Εν δε Κυκλωψι τοις Θραξι κρηνιδιον εστιν, ὑδωρ εχων, ὁ τῃ μεν οψει καθαρον, και διαφανες, και τοις αλλοις ὁμοιον· ὁταν δε πιῃ τι ζωον εξ αυτου, παραχρημα διαφθειρεται. In the region of the Cyclopians of Thrace is a fountain, clear to the eye, and pure, and in no wise differing from common water: of which, however, if an animal drinks, it is immediately poisoned. There is another account given by Theopompus; who speaks of the people by the name of the Chropes, which is a contraction for Charopes. He says, that even going into the water was fatal. [[591]]Θεοπομπος ἱστορει κρηνην εν Χρωψι της Θρακης, εξ ἡς τους λουσαμενους παραχρημα μεταλλασσειν. Theopompus mentions a fountain among the Charopes of Thrace, in which, if a person attempts to bathe, he immediately loses his life. I have taken notice of this history, because we find, that the persons who are called [[592]]Cuclopes by one writer, are styled Char-opes by another, and very justly: for the terms are nearly of the same purport. The Charopes were denominated from a temple, and place called Char-Ops, or Char-Opis, locus Dei Pythonis: and the Cyclopes were, as I have before supposed, denominated from Cu-Coel-Ops, or Cu-Coel-Opis, the temple of the same Deity. They were both equally named from the Ophite God, the great object of their adoration, and from the temple where he was worshipped.
The head of Medusa in Argolis is said to have been the work of the [[593]]Cyclopians. This seems to have been an antient hieroglyphical representation upon the temple of Caphisus. It was usual with the Egyptians, and other Amonians, to describe, upon the Architrave of their temples, some emblem of the Deity, who there presided. This representation was often an eagle, or vulture; a wolf, or a lion; also an heart, or an eye. The last, as I have shewn, was common to the temples of [[594]]Osiris, and was intended to signify the superintendency of Providence, from whom nothing was hid. Among others the serpent was esteemed a most salutary emblem: and they made use of it to signify superior skill and knowledge. A beautiful female countenance, surrounded with an assemblage of serpents, was made to denote divine wisdom, which they styled Meed, and Meet, the Μητις of the Greeks. Under this characteristic they represented an heavenly personage, and joined her with Eros, or divine love: and by these two they supposed that the present mundane system was produced. Orpheus speaks of this Deity in the masculine gender:
[[595]]Και Μητις, πρωτος γενετωρ, και Ερως πολυτερπης.
On this account many antient temples were ornamented with this curious hieroglyphic: and among others the temple of Caphisus [[596]]in Argolis. Caphisus is a compound of Caph-Isis, which signifies Petra Isidis, and relates to the same Deity as Metis. For we must not regard sexes, nor difference of appellations, when we treat of antient Deities.
[[597]]Αρσην μεν και θηλυς εφυς, πολεματοκε Μητι.
[[598]]Παντοφυης, γενετωρ παντων, πολυωνυμε Δαιμον.
I have taken notice that the Cyclopians of Thrace were styled Charopes; which name they must have received from their rites, and place of worship. Char-Opis signifies the temple of the Python, or serpent: and we find that it was situated near a poisonous pool. It was sacred to the Sun: and there were many temples of this name in [[599]]Egypt, and other countries. The Sun was called Arez; and the lion, which was an emblem of the Sun, had the same denomination: and there is reason to think, that the device upon Charopian temples was sometimes a lion. Homer, undoubtedly, had seen the fierce figure of this animal upon some sacred portal in Egypt; to which he often alludes, when he speaks of a Charopian lion.
[[600]]Αρκτοιτ', αγροτεροι τε Συες, χαροποι τε Λεοντες.
Pl. IX. MEDUSA.
From a Gem in the Collection of His Grace the Duke of Marlborough
The devices upon temples were often esteemed as talismans, and supposed to have an hidden and salutary influence, by which the building was preserved. In the temple of Minerva, at Tegea, was some sculpture of Medusa, which the Goddess was said to have given, [[601]]αναλωτον ες τον παντα κρονον ειναι (την πολιν); to preserve the city from ever being taken in war. It was probably from this opinion, that the [[602]]Athenians had the head of Medusa represented upon the walls of their acropolis: and it was the insigne of many cities, as we may find from antient coins. The notion of the Cyclopes framing the thunder and lightning for Jupiter arose chiefly from the Cyclopians engraving hieroglyphics of this sort upon the temples of the Deity. Hence they were represented as persons,
[[603]]Ὁι Ζηνι βροντην τ' εδοσαν, τευξαν τε κεραυνον.
The Poets considered them merely in the capacity of blacksmiths, and condemned them to the anvil. This arose from the chief Cyclopian Deity being called Acmon, and Pyracmon. He was worshipped under the former title in Phrygia; where was a city and district called Acmonia, mentioned by Alexander [[604]]Polyhistor. The Amazonians paid the like reverence: and there was a sacred grove called Acmonium upon the [[605]]Thermodon, which was held in great repute. He was by some looked upon as the offspring of heaven; by others worshipped as Ouranus, and Cœlus, the heaven itself; and Acmonides was supposed to have been his [[606]]son, whom some of the mythologists made the ruling spirit of the earth. Hence Simmias Rhodius introduces Divine Love displaying his influence, and saying, that he produced Acmonides, that mighty monarch of the earth, and at the same time founded the sea. [[607]]Λευσσε με τον Γας τε βαρυστερνου Ανακτ' Ακμονιδαν, ταν ἁλα θ' ἑδρασαντα.
Acmon seems to have been worshipped of old at Tiryns, that antient city of Greece, whose towers were said to have been built by the Cyclopians. For Acmon was the Cyclopian Deity; and is represented by Callimachus as the tutelary God of the place, though the passage has been otherwise interpreted.
[[608]]Τοιος γαρ αει Τιρυνθιος Ακμων
Ἑστηκε προ πυλεων.
The term has commonly been looked upon as an adjective; and the passage has been rendered Talis Tirynthius indefessus, which is scarce sense. Callimachus was very knowing in mythology, and is here speaking of the Cyclopian God Acmon, whom he makes the θεος προπυλαιος, or guardian Deity of the place. It was the same God, that was afterwards called Hercules, and particularly styled Tirynthius, to whom Callimachus here alludes, under a more antient name.
As the Cyclopians were great artists, they probably were famous for works in brass, and iron: and that circumstance in their history may have been founded in truth. The Idæi Dactyli were Cyclopians: and they are said to have first forged metals, and to have reduced them to common [[609]]use; the knowledge of which art they obtained from the fusion of minerals at the burning of mount [[610]]Ida. Whether this was an eruption of fire from the internal part of the mountain, or only a fire kindled among the forests, which crowned its summit, cannot be determined. It was an event of antient date; and admitted, as a remarkable epocha, in the most early series of chronology. From this event the Curetes, and Corybantes, who were the same as the [[611]]Idæi Dactyli, are supposed to have learned the mystery of fusing and forging metals. From them it was propagated to many countries westward, particularly to the Pangæan mountains, and the region Curetis, where the Cyclopians dwelt in Thrace: also to the region Trinacia and Leontina, near Ætna, which they occupied in Sicily.
Thus have I endeavoured to shew the true history [[612]]and antiquity of this people: and we may learn from their works, [[613]]that there was a time, when they were held in high estimation. They were denominated from their worship: and their chief Deity among other titles was styled Acmon, and Pyracmon. They seem to have been great in many sciences: but the term Acmon signifying among the Greeks an anvil, the Poets have limited them to one base department, and considered them as so many blacksmiths. And as they resided near Ætna, they have made the burning mountain their forge:
[[614]]Ferrum exercebant vasto Cyclopes in antro,
Brontesque, Steropesque, et nudus membra Pyracmon.
