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.