Αυε δε Τρινακριη Σικανων ἑδος.
The island Rhodes was called [[254]]Trinacia, which was not triangular: so that the name had certainly suffered a variation, and had no relation to any figure. The city Trachin, Τραχιν, in Greece, was properly Tor-chun, turris sacra vel regia, like Tarchon in Hetruria. Chun and Chon were titles, said peculiarly to belong to Hercules: [[255]]Τον Ἡρακλην φησι κατα τον Αιγυπτιων διαλεκτον Κωνα λεγεσθαι. We accordingly find that this place was sacred to Hercules; that it was supposed to have been [[256]]founded by him; and that it was called [[257]]Heraclea.
I imagine that the trident of Poseidon was a mistaken implement; as it does not appear to have any relation to the Deity to whom it has been by the Poets appropriated. Both the towers on the sea-coast, and the beacons, which stood above them, had the name of Tor-ain. This the Grecians changed to Triaina, Τριαινα, and supposed it to have been a three-pronged fork. The beacon, or Torain, consisted of an iron or brazen frame, wherein were three or four tines, which stood up upon a circular basis of the same metal. They were bound with a hoop; and had either the figures of Dolphins, or else foliage in the intervals between them. These filled up the vacant space between the tines, and made them capable of holding the combustible matter with which they were at night filled. This instrument was put upon a high pole, and hung sloping sea-ward over the battlements of the tower, or from the stern of a ship: with this they could maintain, either a smoke by day, or a blaze by night. There was a place in Argos named [[258]]Triaina, which was supposed to have been so called from the trident of Neptune. It was undoubtedly a tower, and the true name Tor-ain; as may be shewn from the history with which it is attended. For it stood near a fountain, though a fountain of a different nature from that of which we have been speaking. The waters of Amumone rose here: which Amumone is a variation from Amim-On, the waters of the Sun. The stream rose close to the place, which was named Tor-ain, from its vicinity to the fountain.
A The ancient Tower at Torone
B Tower of Cronus in Sicily
Ancient Triainæ
Cerberus was the name of a place, as well as Triton and Torone, though esteemed the dog of hell. We are told by [[259]]Eusebius, from Plutarch, that Cerberus was the Sun: but the term properly signified the temple, or place, of the Sun. The great luminary was styled by the Amonians both Or and Abor; that is, light, and the parent of light: and Cerberus is properly Kir-Abor, the place of that Deity. The same temple had different names, from the diversity of the God's titles who was there worshipped. It was called TorCaph-El; which was changed to τρικεφαλος, just as Cahen-Caph-El was rendered κυνοκεφαλος: and Cerberus was hence supposed to have had three heads. It was also styled Tor-Keren, Turris Regia; which suffered a like change with the word above, being expressed τρικαρηνος: and Cahen Ades, or Cerberus, was hence supposed to have been a triple-headed monster. That these idle figments took their rise from names of places, ill expressed and misinterpreted, may be proved from Palæphatus. He abundantly shews that the mistake arose hence, though he does not point out precisely the mode of deviation. He first speaks of Geryon, who was supposed to have had three heads, and was thence styled τρικεφαλος. [[260]]Ην δε τοιονδε τουτο· πολις εστιν εν τῳ Ευξινῳ ποντῳ Τρικαρηνια καλουμενη κλ. The purport of the fable about Geryones is this: There was, upon the Pontus Euxinus, a city named Tricarenia; and thence came the history Γηρυονου του Τρικαρηνου, of Geryon the Tricarenian; which was interpreted, a man with three heads. He mentions the same thing of Cerberus. [[261]]Λεγουσι περι Κερβερου, ὡς κυων ην, εχων τρεις κεφαλας· δηλον δε ὁτι και ὁυτος απο της πολεως εκληθη Τρικαρηνος, ὡσπερ ὁ Γηρυονης. They say of Cerberus, that he was a dog with three heads: but it is plain that he was so called from a city named Tricaren, or Tricarenia, as well as Geryones. Palæphatus says, very truly, that the strange notion arose from a place. But, to state more precisely the grounds of the mistake, we must observe, that from the antient Tor-Caph-El arose the blunder about τρικεφαλος; as, from Tor-Keren, rendered Tricarenia, was formed the term τρικαρηνος: and these personages, in consequence of it, were described with three heads.
As I often quote from Palæphatus, it may be proper to say something concerning him. He wrote early: and seems to have been a serious and sensible person; one, who saw the absurdity of the fables, upon which the theology of his country was founded. In the purport of his name is signified an antiquarian; a person, who dealt in remote researches: and there is no impossibility, but that there might have casually arisen this correspondence between his name and writings. But, I think, it is hardly probable. As he wrote against the mythology of his country, I should imagine that Παλαιφατος, Palæphatus, was an assumed name, which he took for a blind, in order to screen himself from persecution: for the nature of his writings made him liable to much ill will. One little treatise of [[262]]Palæphatus about Orion is quoted verbatim by the Scholiast upon [[263]]Homer, who speaks of it as a quotation from Euphorion. I should therefore think, that Euphorion was the name of this writer: but as there were many learned men so called, it may be difficult to determine which was the author of this treatise.
Homer, who has constructed the noblest poem that was ever framed, from the strangest materials, abounds with allegory and mysterious description. He often introduces ideal personages, his notions of which he borrowed from the edifices, hills, and fountains; and from whatever savoured of wonder and antiquity. He seems sometimes to blend together two different characters of the same thing, a borrowed one, and a real; so as to make the true history, if there should be any truth at bottom, the more extraordinary and entertaining.