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.