[201] Props the broad heaven.] “This Atlas,” says Maximus Tyrius, “is a mountain, with a cavity of a tolerable height, which the natives esteem both as a temple and a deity: and it is the great object by which they swear, and to which they pay their devotions.” The cave in the mountain was certainly named Cöel, the house of god: equivalent to Cœlus of the Romans: and this was the heaven which Atlas was supposed to support. Bryant.
[202] He bound Prometheus.] Prometheus, who renewed the race of men, was Noos, or Noah. Prometheus raised the first altar to the gods, constructed the first ship, and transmitted to posterity many useful inventions. He was supposed to have lived at the time of the deluge, and to have been guardian of Ægypt at that season. He was the same as Osiris, the great husbandman, the planter of the vine, and inventor of the plough. Prometheus is said to have been exposed on mount Caucasus, near Colchis, with an eagle placed over him, preying on his heart. These strange histories are undoubtedly taken from the symbols and devices which were carved upon the front of the ancient Amonian temples, and especially those of Ægypt. The eagle and vulture were the insignia of that country. We are told by Orus Apollo that a heart over burning coals was an emblem of Ægypt. The history of Tityus, Prometheus, and many other poetical personages was certainly taken from hieroglyphics misunderstood and badly explained. Prometheus was worshipped by the Colchians as a deity, and had a temple and high place upon mount Caucasus: and the device upon the portal was Ægyptian, an eagle over a heart. Bryant.
[203] Parted a huge ox.] Pliny, book vii. ch. 56, speaks of Prometheus as the first who slaughtered an ox. This traditionary circumstance is agreeable to that passage in scriptural history, where Noah receives the divine permission to kill animals for food: and Hesiod’s tale of the division of the ox may be only a disfigured representation of the first sacrifice after the flood. The affinity of Iäpetus, the father of Prometheus, with Japhet, is very remarkable. This confusion of personages has been already noticed as common in the ancient mythology.
[204] Pernicious is the race.] Lord Kaimes, in his sketches of the History of Man, i. 6. observes that in the more polished age of Greece women were treated with but little consideration by their husbands: and female influence was confined to the artful accomplishments of courtezans. But it was very different at an earlier æra of society. “Women in the Homeric age,” remarks Mr. Mitford, “enjoyed more freedom, and communicated more in business and amusement among men, than in after-ages has been usual in those eastern countries; far more than at Athens, in the flourishing times of the commonwealth. Equally, indeed, Homer’s elegant eulogies and Hesiod’s severe sarcasm prove women to have been in their days important members of society.”
Milton has imitated this description of the infelicities supposed to be produced by woman-kind, in a prophetic complaint, which comes with beautiful propriety from the lips of Adam: and which his own domestic unhappiness enabled him to express with feeling.
The host
Of glorious Titans.]
The giants, whom Abydenus makes the builders of Babel, are by other writers represented as the Titans. They are said to have received their name from their mother Titæa: by which we are to understand that they were denominated from their religion and place of worship. The ancient altars consisted of a conical hill of earth, in the shape of a woman’s breast. Titæa was one of these. It is a term compounded of Tit-aia, and signifies literally a breast of earth. These altars were also called Tit-an, and Tit-anis, from the great fountain of night, styled An and Anis: hence many places were called Titanis and Titana where the worship of the sun prevailed. By these giants and Titans are always meant the sons of Ham and Chus. That the sons of Chus were the chief agents both in erecting the tower of Babel, and in maintaining principles of rebellion, is plain: for it is said of Nimrod, the son of Chus, that “the beginning of his kingdom was Babel.” The sons of Chus would not submit to the divine dispensation in the original disposition of the several families: and Nimrod, who first took upon him regal state, drove Ashur from his demesnes, and forced him to take shelter in the higher parts of Mesopotamia. This was their first act of rebellion and apostacy. Their second was to erect a lofty tower, as a landmark to repair to, as a token to direct them, and prevent their being scattered abroad. It was an idolatrous temple, erected in honour of the sun, and called the tower of Bel: as the city, from its consecration to the sun, was named Bel-on: the city of the solar god. Their intention was to have founded a great, if not an universal, empire: but their purpose was defeated by the confounding of their labial utterance. By this judgment they were dispersed; the tower was deserted; and the city left unfinished. These circumstances seem, in great measure, to be recorded by the gentile writers. They add, that a war soon after commenced between the Titans and the family of Zeuth. This was no other than the war mentioned by Moses; which was carried on by four kings of the family of Shem against the sons of Ham and Chus. The dispersion from Babylonia had weakened the Cuthites. The house of Shem took advantage of their dissipation, and recovered the land of Shinar, which had been unduly usurped by their enemies. After this success they proceeded farther: and attacked the Titans in all their quarters. After a contest of some time they made them tributaries: but upon their rising in rebellion, after a space of thirteen years, the confederates made a fresh inroad into their countries. “Twelve years they served Chedorlaomer: and in the thirteenth they rebelled: and in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashtaroth Karnaim;” who were no other than the Titans. They were accordingly rendered by the Seventy, “the giant brood of Ashtaroth:” and the valley of the Rephaim, in Samuel, is translated “the valley of the Titans.” From the sacred historians we may then infer that there were two periods of this war. The first, when the king of Elam and his associates laid the Rephaim under contribution: the other, when, upon their rebellion, they reduced them a second time to obedience. The first part is mentioned by several ancient writers, and is said to have lasted ten years. Hesiod takes notice of both, but makes the first rather of longer duration:
Ten years and more they sternly strove in arms.