Though the origin of maps may be deduced from Egypt, yet they were not the native Egyptians, by whom they were first constructed. Delineations of this nature were the contrivance of the Cuthites, or Shepherds. They were, among other titles, styled Saitae; and from them both astronomy and geometry were introduced in those parts. They, with immense labour, drained the lower provinces; erected stupendous buildings; and raised towers at the mouths of the river, which were opportunely situated for navigation. For, though the Mizraim were not addicted to commerce, yet it was followed by other families besides the Cuthites, who occupied the lower provinces towards the sea. The towers which were there raised served for lighthouses, and were, at the same time, temples, denominated from some title of the Deity, such as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They were on both accounts much resorted to by mariners, and enriched with offerings. Here were deposited charts of the coast, and of the navigation of the Nile, which were engraved on pillars, and in aftertimes sketched out upon the Nilotic Papyrus. There is likewise reason to think that they were sometimes delineated upon walls. This leads me to take notice of a passage from Pherecydes Syrus, which seems to allude to something of this nature: though, I believe, in his short detail that he has misrepresented the author from whom he copied. He is said, by Theopompus, [212][Greek: proton peri tes phuseos, kai Theon, Hellesi graphein], to have been the first who wrote for the benefit of his countrymen about nature and the Gods. Suidas [213]mentions, that he composed a theogony; all which knowledge, we are assured, came from Egypt. It is certain that he studied in that[214] country; whence we may conclude, that the following history is Egyptian. He says, that Zas, or Jupiter, composed a large and curious robe, upon which he described the earth, and the ocean, and the habitations upon the ocean. [215][Greek: Zas poiei pharos mega te, kai kalon, kai en autoi poikillei Gen, kai Ogenon, kai ta Ogenou domata.] Now, Zas, or, as it should be rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the most antient name of the Nile; whence the Grecians borrowed their Oceanus. [216][Greek: Hoi gar Aiguptioi nomizousin okeanon einai ton par' autois potamon Neilon.] The Egyptians, by the term Oceanus, understand their own river Nilus. The same author, in another place, calls this river Oceames[217]. [Greek: Ton de potamon archaiotaton men onoma schein Okeamen, hos estin Hellenisti okeanos.] The former term, Ogenus, whence the Greeks borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally rendered Ogehonus. It signifies the noble Gehon, and is a name taken from one of the rivers of Paradise. The Nile was sometimes called simply Gehon, as we learn from the author of the Chronicon Paschale. [218][Greek: Echei de (he Aiguptos) potamon Geon—Neilon kaloumenon.] It was probably a name given by the Cuthites, from whom, as will be hereafter shewn, the river Indus had the name of Phison. [219][Greek: Potamoi onomastoi Indos, ho kai Pheison, Neilos, ho kai Geon.] The two most celebrated rivers are the Indus, the same as the Phison, and the Nile, which is called the Gehon. The river, also, of Colchis, rendered Phasis, and Phasin, was, properly, the Phison. The Nile, being of old styled Oc-Gehon, and having many branches, or arms, gave rise to the fable of the sea monster AEgeon, whom Ovid represents as supporting himself upon the whales of the ocean.

[220]Balaenarumque prementem AEgaeona suis immania terga lacertis.

The Scholiast upon Lycophron informs us farther, that the river had three names; and imagines that upon this account it was called Triton. [221][Greek: Triton ho Neilos, hoti tris metonomasthe; proteron gar Okeanos an ekaleito, deuteron Aetos;—to de Neilos neon esti.] I shall not at present controvert his etymology. Let it suffice, that we are assured, both by this author and by others, that the Nile was called Oceanus: and what is alluded to by Pherecydes is certainly a large map or chart. The robe of which he speaks was indeed a Pharos, [Greek: Pharos]; but a Pharus of a different nature from that which he describes. It was a building, a temple, which was not constructed by the Deity, but dedicated to him. It was one of those towers of which I have before treated; in which were described upon the walls, and otherwise delineated, [Greek: Ogenos kai Ogenou domata], the course of the Gehon, or Nile; and the towns and houses upon that river.

I imagine that the shield of Achilles, in Homer, was copied from something of this sort which the poet had seen in Egypt: for Homer is continually alluding to the customs, as well as to the history, of that kingdom. And, it is evident, that what he describes on the central part of the shield, is a map of the earth, and of the celestial appearances.

[222][Greek: En men Gaian eteux', en d' Ouranon, en de thalassan.] [Greek: En d' etithei POTAMOIO mega sthenos OKEANOIO.]

The antients loved to wrap up every thing in mystery and fable: they have therefore described Hercules, also, with a robe of this sort:

[223][Greek: Poikilon heima pheron, tupon Aitheros, eikona Kosmou:]

He was invested with a robe, which was a type of the heavens, and a representation of the whole world.

The garment of Thetis, which the poets mention as given her upon her supposed marriage with Peleus, was a Pharos of the same kind as that described above. We may learn, from Catullus, who copied the story, that the whole alluded to an historical picture preserved in some tower; and that it referred to matters of great antiquity, though applied by the Greeks to later times, and ascribed to people of their own nation.

[224]Pulvinar vero Divae geniale locatur Sedibus in mediis; Indo quod dente politum Tincta tegit roseo conchylis purpura fuco. Haec vestis priscis hominum variata figuris Heroum mira virtutes indicat arte.

It contained a description of some notable achievements in the first ages; and a particular account of the Apotheosis of Ariadne, who is described, whatever may be the meaning of it, as carried by Bacchus to heaven. The story is said to have been painted on a robe, or coverlet; because it was delineated upon a Pharos: that word being equivocal, and to be taken in either sense. And here I cannot but take notice of the inconsistency of the Greeks, who make Theseus a partaker in this history; and suppose him to have been acquainted with Ariadne. If we may credit Plutarch[225], Theseus, as soon as he was advanced towards manhood, went, by the advice of his mother AEthra, from Troezen, in quest of his father AEgeus at Athens. This was some years after the Argonautic expedition; when Medea had left Jason, and put herself under the protection of this same AEgeus. After having been acknowledged by his father, Theseus went upon his expedition to Crete; where he is said to have first seen Ariadne, and to have carried her away. All this, I say, was done after Jason had married Medea, and had children by her; and after she had left him and was come to Athens. But the story of Ariadne, in the above specimen, is mentioned as a fact of far older date. It was prior to the arrival of Medea in Greece, and even to the Argonautic expedition. It is spoken of as a circumstance of the highest antiquity: consequently, [226]Theseus could not any ways be concerned in it.

There, is an account in Nonnus of a robe, or Pharos, which Harmonia is supposed to have worn when she was visited by the Goddess of beauty. There was delineated here, as in some above mentioned, the earth, and the heavens, with all the stars. The sea, too, and the rivers, were represented; and the whole was, at the bottom, surrounded by the ocean.

[227][Greek: Proten Gaian epasse mesomphalon, amphi de gaiei] [Greek: Ouranon esphairose tupoi kecharagmenon astron.] [Greek: Sumpherten de thalassan ephermose suzugi Gaiei,] [Greek: Kai potamous poikillen; ep' andromeoi de metopoi] [Greek: Taurophues morphouto kerasphoros enchloos eikon.] [Greek: Kai pumaten para pezan eueklostoio chitonos] [Greek: Okeanos kuklose peridromon antuga Kosmou.]

All this relates to a painting, either at Sidon or Berytus; which was delineated in a tower, or temple, sacred to Hermon.

Orpheus alludes to a Pharos of this sort, and to the paintings and furniture of it, in his description of the robes with which Apollo, or Dionusus, is invested. He speaks of them as the same Deity.

[228][Greek: Tauta de panta telein hierai skeuei pukasanta,] [Greek: Soma theou plattein periaugous Eelioio.] [Greek: Prota men argupheais enalinkion aktinessi] [Greek: Peplon phoinikeon, puri eikelon, amphibalesthai.] [Greek: Autar huperthe nebroio panaiolou heuru kathapsai] [Greek: Derma polustikton theros kata dexion omon,] [Greek: Astron daidaleon mimem', hierou te poloio.] [Greek: Eita d' huperthe nebres chruseon zostera balesthai,] [Greek: Pamphanoonta, perix sternon phoreein, mega sema.] [Greek: Euthus, hot' ek peraton gaies Phaethon anorouson] [Greek: Chruseiais aktisi balei rhoon Okeanoio,] [Greek: Auge d' aspetos ei, ana de drosoi amphimigeisa,] [Greek: Marmairei dineisin helissomene kata kuklon] [Greek: Prosthe theou, zone d' ar' hupo sternon ametreton] [Greek: Phainet' ar' okeanou kuklos, mega thaum' esidesthai.]

When the poet has thus adorned the Deity, we find, towards the conclusion, that these imaginary robes never shew to such advantage as in the morning. When the sun, says he, rises from the extremities of the earth, and enlightens the ocean with his horizontal rays; then they appear in great splendour, which is increased by the morning dew. All this investiture of the Deity relates to the earth and the heavens, which were delineated upon a [229]skin, [Greek: derma polustikton theros], styled [Greek: peplon]. This is described, [Greek: Astron daidaleon mimem', hierou te poloio]: as a copy and imitation of all the celestial appearances. The whole was deposited in a Pharos upon the sea shore, upon which the sun, at his rising, darted his early rays; and whose turrets glittered with the dew: [Greek: Hupo sternon ametreton phainet' ar' okeanou kuklos]: from the upper story of the tower, which was of an unmeasurable height, there was an unlimited view of the ocean. This vast element surrounded the edifice like a zone; and afforded a wonderful phaenomenon. Such, I imagine, is the solution of the enigma.

* * * * *

TAR, TOR, TARIT.

I have taken notice of the fears and apprehensions, under which the first navigators must necessarily have been, when they traversed unknown seas; and were liable to be entangled among the rocks, and shelves of the deep: and I mentioned the expedients of which they made use to obviate such difficulties, and to render the coast less dangerous. They built upon every hill, and promontory, where they had either commerce or settlement, obelisks, and towers, which they consecrated to some Deity. These served in a twofold capacity, both as seamarks by day, and for beacons by night. And as people in those times made only coasting voyages, they continually went on shore with offerings, in order to gain the assistance of the God, whoever there presided; for these towers were temples, and oftentimes richly furnished and endowed. They were built sometimes on artificial mounds; but generally on natural eminences, that they might be seen at a great distance. They were called by the Amonians, who first erected them, [230]Tar, and Tor; the same as the [Hebrew: TWR] of the Chaldees, which signified both a hill and tower. They were oftentimes compounded, and styled Tor-Is, or fire towers: on account of the light which they exhibited, and the fires which were preserved in them. Hence came the turris of the Romans; and the [Greek: turis, turrhis, tursis, tursos], of the Greeks. The latter, when the word Tor occurred in antient history, often changed it to [Greek: tauros], a bull; and invented a number of idle stories in consequence of this change. The Ophite God Osiris, the same as Apollo, was by the Amonians styled Oph-El, and Ope-El: and there was upon the Sinus Persicus a city Opis, where his rites were observed. There seems likewise to have been a temple sacred to him, named Tor-Opel; which the Greeks rendered [Greek: Tauropolos]. Strabo speaks of such an oracular temple; and says, that it was in the island Icaria, towards the mouth of the Tigris: [231][Greek: Neson Ikarion, kai hieron Apollonos hagion en autei, kai manteion Tauropolou.] Here, instead of Osiris, or Mithras, the serpent Deity, the author presents us with Apollo, the manager of bulls.

One of the principal and most antient settlements of the Amonians upon the ocean was at Gades; where a prince was supposed to have reigned, named Geryon. The harbour at Gades was a very fine one; and had several Tor, or Towers to direct shipping: and as it was usual to imagine the Deity, to whom the temple was erected, to have been the builder, this temple was said to have been built by Hercules. All this the Grecians took to themselves: they attributed the whole to the hero of Thebes: and as he was supposed to conquer wherever he came, they made him subdue Geryon; and changing the Tor, or Towers, into so many head of cattle, they [232]describe him as leading them off in triumph over the Pyranees and Alpes, to Hetruria, and so on to Calabria. From thence, for what reason we know not, he swims them over to Messana in Sicily: and after some stay he swims with them through the sea back again, all the while holding by one of their horns. The bulls of Colchis, with which Jason was supposed to have engaged, were probably of the same nature and original. The people of this country were Amonians, and had once a [233]mighty trade; for the security of which they erected at the entrance of the Phasis towers. These served both as light-houses, and temples; and were sacred to Adorus. They were on this account called Tynador, whence the Greeks formed Tyndarus, Tyndaris, and Tyndaridae. They were built after some, which stood near the city [234]Paraetonium of Egypt; and they are alluded to by the geographer Dionysius:

[235][Greek: Par de muchon Pontoio, meta chthona Tundaridaon,] [Greek: Kolchoi naietaousin epeludes Aiguptoio.]

Colchis was styled Cutaia, and had been early occupied by the sons of Chus. The chief city, whence the country has been in general denominated, was from its situation called Cal-Chus, and Col-Chus, the hill, or place of Chus. This by the Greeks was rendered Colchis: but as travellers are not uniform in expressing foreign terms, some have rendered what was Colchian, Chalcian, and from Colchus they have formed [Greek: Chalkos], brass. The Chalcian towers being moreover interpreted [Greek: tauroi], bulls, a story took its rise about the brazen bulls of Colchis. Besides this, there was in these towers a constant fire kept up for the direction of ships by night: whence the bulls were said to breath fire.

We however sometimes meet with sacred towers, which were really denominated Tauri from the worship of the mystic bull, the same as the Apis, and Mneuis of Egypt. Such was probably the temple of Minotaurus in Crete, where the [236]Deity was represented under an emblematical figure; which consisted of the body of a man with the head of a bull. In Sicily was a promontory Taurus, mentioned by Diodorus Siculus; which was called also Tauromenium. He acquaints us, that Hanno the Carthaginian sent his Admiral with orders [Greek: paraplein epi ton lophon kaloumenon Tauron], to sail along the coast to the promontory named Taurus. This Taurus, he thinks, was afterwards named [Greek: Tauromenion], Tauromenium, from the people who settled, and [237]remained there: as if this were the only place in the world where people settled and remained. It was an antient compound, and no part of it of Grecian [238]original. Tauromenium is the same as Menotaurium reversed: and the figure of the Deity was varied exactly in the same manner; as is apparent from the coins and engravings which have been found in Sicily. The Minotaur is figured as a man with the head of a bull; the Tauromen as a bull with the face of a [239]man.

Among the [240]Hetrurians this term seems to have been taken in a more enlarged sense; and to have signified a city, or town fortified. When they settled in Italy, they founded many places of strength; and are reputed to have been the first who introduced the art of fortification. [241][Greek: Tursenoi proton epheuron ten teichopoiian]. Hence the word Tar, and Tur, is often found in the composition of names, which relate to people of this country. They worshipped the Sun, styled Zan, and Zeen; whose temples were called Tur-Zeen: and in consequence of it one of the principal names by which their country was distinguished, was Turzenia. The Scholiast upon Lycophron mentions it as [242][Greek: Choran apo Tursenou kletheisan Tursenian], a region, which from Tur-Seen was named Tursenia. The Poet above takes notice of two persons by the names of Tarchon, and Turseen. [243][Greek: Tarchon te, kai Tursenos, aithones lukoi.] From Tarchon there was a city and district named [244]Tarcunia; from whence came the family of the Tarquins, or Tarquinii, so well known in the history of [245]Rome. The Amonians esteemed every emanation of light a fountain; and styled it Ain, and Aines: and as they built lighthouses upon every island and insular promontory, they were in consequence of it called Aines, Agnes, Inis, Inesos, Nesos, Nees: and this will be found to obtain in many different countries and languages. The Hetrurians occupied a large tract of sea-coast; on which account they worshipped Poseidon: and one of their principal cities was Poseidonium. They erected upon their shores towers and beacons for the sake of their navigation, which they called Tor-ain: whence they had a still farther denomination of Tur-aini, and their country was named Tur-ainia; the [Greek: Turrhenia] of the later Greeks. All these appellations are from the same object, the edifices which they erected: even Hetruria seems to have been a compound of Ai-tur; and to have signified the land of Towers. Another name for buildings of this nature was Turit, or Tirit; which signified a tower or turret. I have often mentioned that temples have been mistaken for Deities, and places for persons. We have had an instance of this above; where Tarchon, and Tursenus are supposed to have been founders of colonies. Torone was a place in Macedonia; and signifies literally the Tower of the Sun. The Poets have formed out of it a female personage; and supposed her to have been the wife of [246]Proteus. So Amphi-Tirit is merely an oracular tower. This too has by the Poets been changed to a female, Amphitrite; and made the wife of Neptune. The name of Triton is a contraction of Tirit-On; and signifies the tower of the Sun, like Torone: but a Deity was framed from it, who was supposed to have had the appearance of a man upwards, but downwards to have been like a fish. From this emblematical representation we may judge of the figure of the real Deity; and be assured that it could be no other than that of Atargatis and Dagon. The [247]Hetrurians were thought to have been the inventors of trumpets: and in their towers upon the sea-coast there were people appointed to be continually upon the watch both by day and night; and to give a proper signal, if any thing happened extraordinary. This was done by a blast from the trumpet; and Triton was hence feigned to have been Neptune's trumpeter. He is accordingly described by Nonnus,

[248][Greek: Tursenes Barudoupon echon salpinga thalasses;]

as possessing the deep toned trumpet of the Hetrurian main. However in early times these brazen instruments were but little known: and people were obliged to make use of what was near at hand, the conchs of the sea, which every strand afforded. By sounding these, they gave signals from the top of the towers when any ship appeared: and this is the implement with which Triton is more commonly furnished. The antients divided the night into different watches; the last of which was called cockcrow: and in consequence of this they kept a cock in their Tirat, or Towers, to give notice of the dawn. Hence this bird was sacred to the Sun, and named Alector, [Greek: Alektor]: which seems to be a compound out of the titles of that Deity, and of the tower set apart for his service: for all these towers were temples. Those styled Tritonian were oracular; as we may infer from the application made by the Argonauts. What Homer attributes to Proteus, Pindar ascribes to Triton. [249][Greek: Manteuetai de hos par' Omeroi Proteus, kai para Pindaroi Triton tois Argonautais.] Pausanias mentions a tradition of a [250]Triton near Tanagra, who used to molest women, when they were bathing in the sea; and who was guilty of other acts of violence. He was at last found upon the beach overpowered with wine; and there slain. This Triton was properly a Tritonian, a priest of one of these temples: for the priests appear to have been great tyrants, and oftentimes very brutal. This person had used the natives ill; who took advantage of him, when overpowered with liquor, and put him to death.

The term Tor, in different parts of the world, occurs sometimes a little varied. Whether this happened through mistake, or was introduced for facility of utterance, is uncertain. The temple of the Sun, Tor Heres, in Phenicia was rendered [Greek: Trieres], Trieres; the promontory Tor-Ope-On, in Caria, Triopon; Tor-Hamath, in Cyprus, Trimathus; Tor-Hanes, in India, Trinesia; Tor-Chom, or Chomus, in Palestine, Tricomis. In antient times the title of Anac was often conferred upon the Deities; and their temples were styled Tor-Anac, and Anac-Tor. The city Miletus was named [251]Anactoria: and there was an Herouem at Sparta called [Greek: Anaktoron], Anactoron; where Castor and Pollux had particular honours, who were peculiarly styled Anactes. It was from Tor-Anac that Sicily was denominated Trinacis and Trinacia. This, in process of time, was still farther changed to Trinacria; which name was supposed to refer to the triangular form of the island. But herein was a great mistake; for, the more antient name was Trinacia, as is manifest from Homer:

[252][Greek: Hoppote de proton pelaseis euergea nea] [Greek: Trinakiei nesoi.]

And the name, originally, did not relate to the island in general, but to a part only, and that a small district near AEtna. This spot had been occupied by the first inhabitants, the Cyclopians, Lestrygons, and Sicani: and it had this name from some sacred tower which they built. Callimachus calls it, mistakenly, Trinacria, but says that it was near AEtna, and a portion of the antient Sicani.

[253][Greek: Aue d' ar' Aitna,] [Greek: Aue de Trinakrie Sikanon hedos.]

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, [Greek: Trachin], 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][Greek: Ton Heraklen phesi kata ton Aiguption dialekton Kona legesthai.] 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, [Greek: Triaina], 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.



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 [Greek: trikephalos], just as Cahen-Caph-El was rendered [Greek: kunokephalos]: 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 [Greek: trikarenos]: 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 Palaephatus. 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 [Greek: trikephalos.] [260][Greek: En de toionde touto; polis estin en toi Euxinoi pontoi Trikarenia kaloumene kl.] The purport of the fable about Geryones is this: There was, upon the Pontus Euxinus, a city named Tricarenia; and thence came the history [Greek: Geruonou tou Trikarenou], of Geryon the Tricarenian; which was interpreted, a man with three heads. He mentions the same thing of Cerberus. [261][Greek: Legousi peri Kerberou, hos kuon en, echon treis kephalas; delon de hoti kai houtos apo tes poleos eklethe Trikarenos, hosper ho Geruones.] 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. Palaephatus 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 [Greek: trikephalos]; as, from Tor-Keren, rendered Tricarenia, was formed the term [Greek: trikarenos]: and these personages, in consequence of it, were described with three heads.

As I often quote from Palaephatus, 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 [Greek: Palaiphatos], Palaephatus, 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]Palaephatus 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.

I cannot help thinking, that Otus and Ephialtes, those gigantic youths, so celebrated by the Poets, were two lofty towers. They were building to Alohim, called [264]Aloeus; but were probably overthrown by an earthquake. They are spoken of by Pindar as the sons of Iphimedeia; and are supposed to have been slain by Apollo in the island Naxos.

[265][Greek: En de Naxoi] [Greek: Phanti thanein liparai Iphimedeias paidas] [Greek: Oton, kai se, tolmaeis Ephialta anax.]

They are also mentioned by Homer, who styles them [Greek: gegeneis], or earthborn: and his description is equally fine.

[266][Greek: Kai rh' eteken duo paide, minunthadio de genesthen,] [Greek: Oton t' antitheon, telekleiton t' Ephialten;] [Greek: Hous de mekistous threpse zeidoros aroura,] [Greek: Kai polu kallistous meta ge kluton Oriona.] [Greek: Enneoroi gar toi ge, kai enneapechees esan] [Greek: Euros, atar mekos ge genesthen enneorguioi.]

Homer includes Orion in this description, whom he mentions elsewhere; and seems to borrow his ideas from a similar object, some tower, or temple, that was sacred to him. Orion was Nimrod, the great hunter in the Scriptures, called by the Greeks Nebrod. He was the founder of Babel, or Babylon; and is represented as a gigantic personage. The author of the Paschal Chronicle speaks of him in this light. [267][Greek: Nebrod Giganta, ton ten Babulonian ktisanta—hontina kalousin Oriona.] He is called Alorus by Abydenus, and Apollodorus; which was often rendered with the Amonian prefix Pelorus. Homer describes him as a great hunter; and of an enormous stature, even superior to the Aloeidae above mentioned.

[268][Greek: Ton de met' Oriona Pelorion eisenoesa,] [Greek: Theras homou eileunta kat' asphodelon leimona.]

The Poet styles him Pelorian; which betokens something vast, and is applicable to any towering personage, but particularly to Orion. For the term Pelorus is the name by which the towers of Orion were called. Of these there seems to have been one in Delos; and another of more note, to which Homer probably alluded, in Sicily; where Orion was particularly reverenced. The streight of Rhegium was a dangerous pass: and this edifice was erected for the security of those who were obliged to go through it. It stood near Zancle; and was called [269]Pelorus, because it was sacred to Alorus, the same as [270]Orion. There was likewise a river named from him, and rendered by Lycophron [271]Elorus. The tower is mentioned by Strabo; but more particularly by Diodorus Siculus. He informs us that, according to the tradition of the place, Orion there resided; and that, among other works, he raised this very mound and promontory, called Pelorus and Pelorias, together with the temple, which was situated upon it. [272][Greek: Oriona proschosai to kata ten Peloriada keimenon akroterion, kai to temenos tou Poseidonos kataskeuasai, timomenon hupo ton enchorion diapherontos.] We find from hence that there was a tower of this sort, which belonged to Orion: and that the word Pelorion was a term borrowed from these edifices, and made use of metaphorically, to denote any thing stupendous and large. The description in Homer is of a mixed nature: wherein he retains the antient tradition of a gigantic person; but borrows his ideas from the towers sacred to him. I have taken notice before, that all temples of old were supposed to be oracular; and by the Amonians were called Pator and Patara. This temple of Orion was undoubtedly a Pator; to which mariners resorted to know the event of their voyage, and to make their offerings to the God. It was on this account styled Tor Pator; which being by the Greeks expressed [Greek: tripator], tripator, gave rise to the notion, that this earthborn giant had three fathers.

[273][Greek: Orion tripator apo meteros anthore gaies.]

These towers, near the sea, were made use of to form a judgment of the weather, and to observe the heavens: and those which belonged to cities were generally in the Acropolis, or higher part of the place. This, by the Amonians, was named Bosrah; and the citadel of Carthage, as well as of other cities, is known to have been so denominated. But the Greeks, by an unavoidable fatality, rendered it uniformly [274][Greek: bursa], bursa, a skin: and when some of them succeeded to Zancle [275]in Sicily, finding that Orion had some reference to Ouran, or Ouranus, and from the name of the temple ([Greek: tripator]) judging that he must have had three fathers, they immediately went to work, in order to reconcile these different ideas. They accordingly changed Ouran to [Greek: ourein]; and, thinking the misconstrued hide, [Greek: bursa], no improper utensil for their purpose, they made these three fathers co-operate in a most wonderful manner for the production of this imaginary person; inventing the most slovenly legend that ever was devised. [276][Greek: Treis (theoi) tou sphagentos boos bursei enouresan, kai ex autes Orion egeneto.] Tres Dei in bovis mactati pelle minxerunt, et inde natus est Orion.

* * * * *

TIT AND TITH.

When towers were situated upon eminences fashioned very round, they were by the Amonians called Tith; which answers to [Hebrew: TD] in Hebrew, and to [277][Greek: titthe], and [Greek: titthos], in Greek. They were so denominated from their resemblance to a woman's breast; and were particularly sacred to Orus and Osiris, the Deities of light, who by the Grecians were represented under the title of Apollo. Hence the summit of Parnassus was [278]named Tithorea, from Tith-Or: and hard by was a city, mentioned by Pausanias, of the same name; which was alike sacred to Orus and Apollo. The same author takes notice of a hill, near Epidaurus, called [279][Greek: Tittheion oros Apollonos.] There was a summit of the like nature at Samos, which, is by Callimachus styled the breast of Parthenia: [280][Greek: Diabrochon hudati maston Parthenies.] Mounds of this nature are often, by Pausanias and Strabo, termed, from their resemblance, [281][Greek: mastoeideis]. Tithonus, whose longevity is so much celebrated, was nothing more than one of these structures, a Pharos, sacred to the sun, as the name plainly shews. Tith-On is [Greek: mastos heliou], the mount of the [282]Sun. As he supplied the place of that luminary, he is said to have been beloved by Aurora, and through her favour to have lived many ages. This, indeed, is the reverse of that which is fabled of the [283]Cyclopes, whose history equally relates to edifices. They are said to have raised the jealousy of Apollo, and to have been slain by his arrows: yet it will be found at bottom of the same purport. The Cyclopian turrets upon the Sicilian shore fronted due east: and their lights must necessarily have been extinguished by the rays of the rising Sun. This, I imagine, is the meaning of Apollo's slaying the Cyclopes with his arrows. Tethys, the antient Goddess of the sea, was nothing else but an old tower upon a mount; of the same shape, and erected for the same purposes, as those above. On this account it was called Tith-Is, [Greek: mastos puros.] Thetis seems to have been a transposition of the same name, and was probably a Pharos, or Fire-tower, near the sea.

These mounts, [Greek: lophoi mastoeideis], were not only in Greece; but in Egypt, Syria, and most parts of the world. They were generally formed by art; being composed of earth, raised very high; which was sloped gradually, and with great exactness: and the top of all was crowned with a fair tower. The situation of these buildings made them be looked upon as places of great safety: and the reverence in which they were held added to the security. On these accounts they were the repositories of much wealth and treasure: in times of peril they were crowded with things of value. In Assyria was a temple named Azara; which the Parthian plundered, and is said to have carried off ten thousand talents: [284][Greek: Chai ere palanton murion gazan.] The same author mentions two towers of this sort in Judea, not far from Jericho, belonging to Aristobulus and Alexander, and styled [285][Greek: Gazophulakia ton Turannon]: which were taken by Pompeius Magnus in his war with the Jews. There were often two of these mounds of equal height in the same inclosure; such as are described by Josephus at Machaerus, near some warm fountains. He mentions here a cavern and a rock; [286][Greek: spelaion—tei petrai prouchousei skepomenon; tautes anothen hosanei mastoi duo anechousin, allelon oligoi diestotes]: and above it two round hills like breasts, at no great distance from each other. To such as these Solomon alludes, when he makes his beloved say, [287]I am a wall, and my breasts like towers. Though the word [Hebrew: CHWMH], Chumah, or Comah, be generally rendered a wall; yet I should think that in this place it signified the ground which the wall surrounded: an inclosure sacred to Cham, the Sun, who was particularly worshipped in such places. The Mizraim called these hills Typhon, and the cities where they were erected, Typhonian. But as they stood within inclosures sacred to Chom, they were also styled Choma. This, I imagine, was the meaning of the term in this place, and in some others; where the text alludes to a different nation, and to a foreign mode of worship. In these temples the Sun was principally adored, and the rites of fire celebrated: and this seems to have been the reason why the judgment denounced against them is uniformly, that they shall be destroyed by fire. If we suppose Comah to mean a mere wall, I do not see why fire should be so particularly destined against a part, which is the least combustible. The Deity says, [288]I will kindle a fire in the wall of Damascus. [289]I will send a fire on the wall of Gaza. [290]I will send a fire on the wall of Tyrus. [291]I will kindle a [292]fire in the wall of Rabbah. As the crime which brought down this curse was idolatry, and the term used in all these instances is Chomah; I should think that it related to a temple of Chom, and his high places, called by the Greeks [Greek: lophoi mastoeideis]: and to these the spouse of Solomon certainly alludes, when she Says, [Greek: ego teichos, kai hoi mastoi mou hos purgoi]. This will appear from another passage in Solomon, where he makes his beloved say, [293]We have a little sister, and she hath no breasts. If she be a Comah, we will build upon her a palace of silver. A palace cannot be supposed to be built upon a wall; though it may be inclosed with one. The place for building was a Comah, or eminence. It is said of Jotham, king of Judah, that [294]on the wall of Ophel he built much. Ophel is literally Pytho Sol, the Ophite Deity of Egypt and Canaan. What is here termed a wall, was a Comah, or high place, which had been of old erected to the sun by the Jebusites. This Jotham fortified, and turned it to advantage; whereas before it was not used, or used for a bad purpose. The ground set apart for such use was generally oval; and towards one extremity of the long diameter, as it were in the focus, were these mounds and towers erected. As they were generally royal edifices, and at the same time held sacred; they were termed Tarchon, like Tarchonium in Hetruria: which by a corruption was in later times rendered Trachon, [Greek: Trachon]. There were two hills of this denomination near Damascus; from whence undoubtedly the Regio Trachonitis received its name: [295][Greek: huperkeintai de autes (Damaskou) duo legomenoi Trachones.] These were hills with towers, and must have been very fair to see to. Solomon takes notice of a hill of this sort upon [296]Lebanon, looking toward Damascus; which he speaks of as a beautiful structure. The term Trachon seems to have been still farther sophisticated by the Greeks, and expressed [Greek: Drakon], Dracon: from whence in, great measure arose the notion of treasures being guarded by [297]Dragons. We read of the gardens of the Hesperides being under the protection of a sleepless serpent: and the golden fleece at Colchis was entrusted to such another guardian; of which there is a fine description in Apollonius.

[298][Greek: Purgous eisopsesthe Kutaeos Aietao,] [Greek: Alsos te skioen Areos, tothi koas ep' akres] [Greek: Peptamenon phegoio Drakon, teras ainon idesthai,] [Greek: Amphis opipteuei dedokemenos; oude hoi emar,] [Greek: Ou knephas hedumos hupnos anaidea damnatai osse.]

Nonnus often introduces a dragon as a protector of virginity; watching while the damsel slumbered, but sleepless itself: [299][Greek: Hupnalees agrupnon opipteutera koreies]: and in another place he mentions [300][Greek: Phrouron echeis apelethron Ophin]. Such an one guarded the nymph Chalcomeda, [301][Greek: Parthenikes agamoio boethoos.] The Goddess Proserpine had two [302]dragons to protect her, by the appointment of her mother Demeter.

Such are the poetical representations: but the history at bottom relates to sacred towers, dedicated to the symbolical worship of the serpent; where there was a perpetual watch, and a light ever burning. The Titans, [Greek: Titanes], were properly Titanians; a people so denominated from their worship, and from the places where it was celebrated. They are, like Orion and the Cyclopians, represented as gigantic persons: and they were of the same race, the children of Anak. The Titanian temples were stately edifices, erected in Chaldea, as well as in lower Egypt, upon mounds of earth, [Greek: lophoi mastoeideis], and sacred to Hanes; [Greek: Titanis] and [Greek: Titanes] are compounds of Tit-Hanes; and signify literally [Greek: mastos heliou], the conical hill of Orus. They were by their situation strong, and probably made otherwise defensible.

In respect to the legends about dragons, I am persuaded that the antients sometimes did wilfully misrepresent things, in order to increase the wonder. Iphicrates related, that in Mauritania there were dragons of such extent, that grass grew upon their backs: [303][Greek: Drakontas te legei megalous, hoste kai poan epipephukenai.] What can be meant under this representation but a Dracontium, within whose precincts they encouraged verdure? It is said of Taxiles, a mighty prince in India, and a rival of Porus, that, upon the arrival of Alexander the Great, he shewed him every thing that was in his country curious, and which could win the attention of a foreigner. Among other things he carried him to see a [304]Dragon, which was sacred to Dionusus; and itself esteemed a God. It was of a stupendous size, being in extent equal to five acres; and resided in a low deep place, walled round to a great height. The Indians offered sacrifices to it: and it was daily fed by them from their flocks and herds, which it devoured at an amazing rate. In short my author says, that it was treated rather as a tyrant, than a benevolent Deity. Two Dragons of the like nature are mentioned by [305]Strabo; which are said to have resided in the mountains of Abisares, or Abiosares, in India: the one was eighty cubits in length, the other one hundred and forty. Similar to the above is the account given by Posidonius of a serpent, which he saw in the plains of Macra, a region in Syria; and which he styles [306][Greek: drakonta peptokota nekron]. He says, that it was about an acre in length; and of a thickness so remarkable, as that two persons on horseback, when they rode on the opposite sides, could not see one another. Each scale was as big as a, shield; and a man might ride in at its mouth. What can this description allude to, this [Greek: drakon peptokos], but the ruins of an antient Ophite temple; which is represented in this enigmatical manner to raise admiration? The plains of Macra were not far from Mount Lebanon and Hermon; where the Hivites resided; and where serpent-worship particularly prevailed. The Indian Dragon above mentioned seems to have been of the same nature. It was probably a temple, and its environs; where a society of priests resided, who were maintained by the public; and who worshipped the Deity under the semblance of a serpent. Tityus must be ranked among the monsters of this class. He is by the Poets represented as a stupendous being, an earthborn giant:

[307]Terrae omniparentis alumnum, —— per tota novem cui jugera corpus Porrigitur.

By which is meant, that he was a tower, erected upon a conical mount of earth, which stood in an inclosure of nine acres. He is said to have a vulture preying upon his heart, or liver; immortale jecur tondens. The whole of which history is borrowed from Homer, who mentions two vultures engaged in tormenting him.

[308][Greek: Kai Tituon eidon Gaies erikudeos huion,] [Greek: Keimenon en dapedoi; hod' ep' ennea keito pelethra;] [Greek: Gupe de min hekaterthe paremenoi epar ekeiron,] [Greek: Dertron eso dunontes, hod' ouk apamuneto chersi.]

The same story is told of Prometheus, who is said to have been exposed upon Mount Caucasus, near Colchis; with this variation, that an eagle is placed over him, preying upon his heart. These strange histories are undoubtedly taken from the symbols and devices which were carved upon the front of the antient Amonian temples; and especially those of Egypt. The eagle and the vulture were the insignia of that country: whence it was called Ai-Gupt, and [309]Aetia, from Ait and Gupt, which signified an eagle and vulture. Ait was properly a title of the Deity, and signified heat: and the heart, the centre of vital heat, was among the Egyptians styled [310]Ait: hence we are told by [311]Orus Apollo, that a heart over burning coals was an emblem of Egypt. The Amonians dealt much in hieroglyphical representations. Nonnus mentions one of this sort, which seems to have been a curious emblem of the Sun. It was engraved upon a jasper, and worn for a bracelet. Two serpents entwined together, with their heads different ways, were depicted in a semicircular manner round the extreme part of the gem. At the top between their heads was an eagle; and beneath a sacred carriage, called Cemus.

[312][Greek: Aietos en chruseios, hate platun eera temnon,] [Greek: Orthos, echidnaion didumon messegu karenon,] [Greek: Hupsiphanes pterugon pisuron tetrazugi kemoi.] [Greek: Tei men xanthos iaspis epetreche.]

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, called [313][Greek: Petra Tuphaonia], upon Mount Caucasus: and the device upon the portal was Egyptian, an eagle over a heart. The magnitude of these personages was taken from the extent of the temple inclosures. The words, per tota novem cui jugera corpus Porrigitur, relate to a garden of so many acres. There were many such inclosures, as I have before taken notice: some of them were beautifully planted, and ornamented with pavilions and fountains, and called Paradisi. One of this sort stood in Syria upon the river [314]Typhon, called afterwards Orontes. Places of this nature are alluded to under the description of the gardens of the Hesperides, and Alcinous; and the gardens of Adonis. Such were those at Phaneas in Palestine; and those beautiful gardens of Daphne upon the Orontes above mentioned; and in the shady parts of Mount Libanus. Those of Daphne are described by Strabo, who mentions, [315][Greek: Mega te kai sunerephes alsos, diarrheomenon pegaiois hudasin; en mesoi de Asulon temenos, kai neos Apollonoi kai Artemidos.] There was a fine wide extended grove, which sheltered the whole place; and which was watered with numberless fountains. In the centre of the whole was a sanctuary and asylum, sacred to Artemis and Apollo. The Groves of Daphne upon the mountains Heraei in Sicily, and the garden and temple at bottom were very noble; and are finely described by [316]Diodorus.

I have taken notice that the word [Greek: drakon], draco, was a mistake for Tarchon, [Greek: Tarchon]: which was sometimes expressed [Greek: Trachon]; as is observable in the Trachones at Damascus. When the Greeks understood that in these temples people worshipped a serpent Deity, they concluded that Trachon was a serpent: and hence came the name of Draco to be appropriated to such an animal. For the Draco was an imaginary being, however afterwards accepted and understood. This is manifest from Servius, who distributes the serpentine species into three tribes; and confines the Draco solely to temples: [317]Angues aquarum sunt, serpentes terrarum, Dracones templorum. That the notion of such animals took its rise from the temples of the Syrians and Egyptians, and especially from the Trachones, [Greek: Trachones], at Damascus, seems highly probable from the accounts above: and it may be rendered still more apparent from Damasenus, a supposed hero, who took his name from the city Damasene, or Damascus. He is represented as an earthborn giant, who encountered two dragons: [318][Greek: Kai chthonos apleton huia, drakontophonon Damasena.] One of the monsters, with which he fought, is described of an enormous size, [Greek: pentekontapelethros Ophis], a serpent in extent of fifty acres: which certainly, as I have before insinuated, must have a reference to the grove and garden, wherein such Ophite temple stood at Damascus. For the general measurement of all these wonderful beings by [319]jugera or acres proves that such an estimate could not relate to any thing of solid contents; but to an inclosure of that superficies. Of the same nature as these was the gigantic personage, supposed, to have been seen at Gades by Cleon Magnesius. He made, it seems, no doubt of Tityus and other such monsters having existed. For being at Gades, he was ordered to go upon a certain expedition by Hercules: and upon his return to the island, he saw upon the shore a huge sea-man, who had been thunderstruck, and lay extended upon the ground: [320][Greek: touton plethra men pente malista epechein]; and his dimensions were not less than five acres. So Typhon, Caanthus, Orion, are said to have been killed by lightning. Orpheus too, who by some is said to have been torn to pieces by the Thracian women, by others is represented as slain by the bolt of Jupiter: and his epitaph imports as much.

[321][Greek: Threika chrusoluren ted' Orphea Mousai ethapsan,] [Greek: Hon ktanen hupsimedon Zeus psoloenti belei.]

All these histories relate to sacred inclosures; and to the worship of the serpent, and rites of fire, which were practised within them. Such an inclosure was by the Greeks styled [322][Greek: temenos], and the mound or high place [Greek: taphos] and [Greek: tumbos]; which had often a tower upon it, esteemed a sanctuary and asylum. Lycophron makes Cassandra say of Diomedes, [323][Greek: TYMBOS d' auton eksosei]: the temple, to which he shall fly, shall save him. In process of time both the word [Greek: tumbos], as well as [Greek: taphos], were no longer taken in their original sense; but supposed uniformly to have been places of sepulture. This has turned many temples into tombs: and the Deities, to whom they were sacred, have been represented as there buried. There was an Orphic Dracontium at Lesbos; where a serpent was supposed to have been going to devour the remains of Orpheus: and this temple being of old styled Petra, it was fabled of the serpent, that he was turned into stone.

[324] Hic ferus expositum peregrinis anguis arenis Os petit, et sparsos stillanti rore capillos. Tandem Phoebus adest: morsusque inferre parantem Arcet; et in lapidem rictus serpentis apertos Congelat; et patulos, ut erant, indurat hiatus.

All the poetical accounts of heroes engaging with dragons have arisen from a misconception about these towers and temples; which those persons either founded, or else took in war. Or, if they were Deities of whom the story is told, these buildings were erected to their honour. But the Greeks made no distinction. They were fond of heroism; and interpreted every antient history according to their own prejudices: and in the most simple narrative could find out a martial achievement. No colony could settle any where, and build an Ophite temple, but there was supposed to have been a contention between a hero and a dragon. Cadmus, as I have shewn, was described in conflict with such an one near Thebes, whose teeth he sowed in the earth:

[325][Greek: odontas] [Greek: Aonioio drakontos, hon ogugiei eni Thebei] [Greek: Kadmos, hot' Europen dizemenos eisaphikane,] [Greek: Pephne.]

Serpents are said to have infested [326]Cyprus, when it was occupied by its first inhabitants: and there was a fearful dragon in the isle of [327]Salamis. The Python of Parnassus is well known, which Apollo was supposed to have slain, when he was very young; a story finely told by Apollonius.

[328][Greek: Hos pote petraiei hupo deiradi Parnessoio] [Greek: Delphunen toxoisi pelorion exenarixe,] [Greek: Kouros eon eti gumnos, eti plokamoisi gegethos.]

After all, this dragon was a serpent temple; a tumbos, [Greek: tumbos], formed of earth, and esteemed of old oracular. To this, Hyginus bears witness. [329]Python, Terrae filius, Draco ingens. Hic ante Apollinem ex oraculo in monte Parnasso responsa dare solitus est. Plutarch says, that the dispute between Apollo and the Dragon was about the privilege of the place. [330][Greek: Hoi Delphon theologoi nomizousin entautha pote pros ophin toi Theoi peri tou chresteriou machen genesthai.] Hence we may perceive, that he was in reality the Deity of the temple; though the Greeks made an idle distinction: and he was treated with divine honours. [331][Greek: Puthoi men oun ho Drakon ho Puthios threskeuetai, kai tou Opheos he paneguris katangelletai Puthia.] It is said, moreover, that the seventh day was appointed for a festival in the temple, and celebrated with a Paean to the [332]serpent.

We often read of virgins, who were exposed to dragons and sea-monsters; and of dragons which laid waste whole provinces, till they were at length, by some person of prowess, encountered and slain. These histories relate to women, who were immured in towers by the sea-side; and to banditti, who got possession of these places, whence they infested the adjacent country. The [333]author of the Chronicon Paschale supposes, that Andromeda, whom the poets describe as chained to a rock, and exposed to a sea-monster, was in reality confined in a temple of Neptune, a Petra of another sort. These dragons are represented as sleepless; because, in such places there were commonly lamps burning, and a watch maintained. In those more particularly set apart for religious service there was a fire, which never went out.

[334]Irrestincta focis servant altaria flammas.

The dragon of Apollonius is ever watchful.

[Greek: Oude hoi emar,] [Greek: Ou knephas hedumos hupnos anaidea damnatai osse.]

What the Poet styles the eyes of the Dragon, were undoubtedly windows in the upper part of the building, through which the fire appeared. Plutarch takes notice, that in the temple of Amon there was a [335]light continually burning. The like was observable in other temples of the [336]Egyptians. Pausanias mentions the lamp of Minerva [337]Polias at Athens, which never went out: the same custom was kept up in most of the [338]Prutaneia. The Chaldeans and Persians had sacred hearths; on which they preserved a [339]perpetual fire. In the temple of [340]Apollo Carneus at Cyrene, the fire upon the altar was never suffered to be extinguished. A like account is given by Said Ebn Batrick of the sacred fire, which was preserved in the great temple at [341]Aderbain in Armenia. The Nubian Geographer mentions a nation in India, called [342]Caimachitae, who had large Puratheia, and maintained a perpetual fire. According to the Levitical law, a constant fire was to be kept up upon the altar of God. [343]The fire shall be ever burning upon the altar: it shall never go out.

From what has preceded, we may perceive, that many personages have been formed out of places. And I cannot help suspecting much more of antient history, than I dare venture to acknowledge. Of the mythic age I suppose almost every circumstance to have been imported, and adopted; or else to be a fable. I imagine, that Chiron, so celebrated for his knowledge, was a mere personage formed from a tower, or temple, of that name. It stood in Thessaly; and was inhabited by a set of priests, called Centauri. They were so denominated from the Deity they worshipped, who was represented under a particular form. They styled him Cahen-Taur: and he was the same as the Minotaur of Crete, and the Tauromen of Sicilia; consequently of an emblematical and mixed figure. The people, by whom this worship was introduced, were many of them Anakim; and are accordingly represented as of great strength and stature. Such persons among the people of the east were styled [344]Nephelim: which the Greeks in after times supposed to relate to [Greek: nephele], a cloud. In consequence of this, they described the Centaurs as born of a cloud: and not only the Centaurs, but Ixion, and others, were reputed of the same original. The chief city of the Nephelim stood in Thessaly, and is mentioned by [345]Palaephatus: but through the misconception of his countrymen it was expressed [Greek: Nephele], Nephele, a cloud. The Grecians in general were of this race; as will be abundantly shewn. The Scholiast upon Lycophron mentions, that the descendants of Hellen were by a woman named Nephele, whom Athamas was supposed to have married. [346][Greek: Athamas ho Aiolou tou Hellenos pais ek Nepheles gennai Hellen, kai Phrixon.] The author has made a distinction between Helle, and Hellen; the former of which he describes in the feminine. By Phrixus is meant [Greek: Phrux], Phryx, who passed the Hellespont, and settled in Asia minor. However obscured the history may be, I think the purport of it is plainly this, that the Hellenes, and Phrygians were of the Nephelim or Anakim race. Chiron was a temple, probably at Nephele in Thessalia, the most antient seat of the Nephelim. His name is a compound of Chir-On, in purport the same as Kir-On, the tower and temple of the Sun. In places of this sort people used to study the heavenly motions: and they were made use of for seminaries, where young people were instructed; on which account they were styled [Greek: paidotrophoi]. Hence Achilles was supposed to have been taught by [347]Chiron, who is reported to have had many disciples. They are enumerated by Xenophon in his treatise upon hunting, and amount to a large number. [348][Greek: Egenonto autoi mathetai kunegesion te, kai heteron kalon, Kephalos, Asklepios, Melanion, Nestor, Amphiaraos, Peleus, Telamon, Meleagros, Theseus, Hippolutos, Palamedes, Odusseus, Menestheus, Diomedes, Kastor, Poludeukes, Machaon, Podaleirios, Antilochos, Aineias, Achilleus.] Jason is by Pindar made to say of himself, [349][Greek: Phami didaskalian Cheironos oisein]: and the same circumstance is mentioned in another place; [350][Greek: Kronidai de traphen Cheironi dokan (Iasona)]. These histories could not be true of Chiron as a person: for, unless we suppose him to have been, as the Poets would persuade us, of a different species from the rest of mankind, it will be found impossible for him to have had pupils in such different ages. For not only AEsculapius, mentioned in this list, but Apollo likewise learnt of him the medicinal arts. [351][Greek: Asklepios kai Apollon para Cheironi toi Kentauroi iasthai didaskontai.] Xenophon indeed, who was aware of this objection, says, that the term of Chiron's life was sufficient for the performance of all that was attributed to him: [352][Greek: Ho Cheironos bios pasin exerkei; Zeus gar kai Cheiron adelphoi]: but he brings nothing in proof of what he alleges. It is moreover incredible, were we to suppose such a being as Chiron, that he should have had pupils from so many different [353]countries. Besides many of them, who are mentioned, were manifestly ideal personages. For not to speak of Cephalus and Castor, Apollo was a Deity; and AEsculapius was the [354]like: by some indeed esteemed the son of the former; by others introduced rather as a title, and annexed to the names of different Gods. Aristides uses it as such in his invocation of [355]Hercules: [Greek: Io, Paian, Herakles, Asklepie]: and he also speaks of the temple of Jupiter AEsculapius, [Greek: Dios Asklepiou neos]. It was idle therefore in the Poets to suppose that these personages could have been pupils to Chiron. Those that were instructed, whoever they may have been, partook only of Chironian education; and were taught in the same kind of academy: but not by one person, nor probably in the same place. For there were many of these towers, where they taught astronomy, music, and other sciences. These places were likewise courts of judicature, where justice was administered: whence Chiron was said to have been [Greek: philophroneon, kai dikaiotatos]:

[356][Greek: Hon Cheiron edidaxe dikaiotatos Kentauron.]

The like character is given of him by Hermippus, of Berytus.

[357][Greek: Houtos] [Greek: Eis te dikaiosunen thneton genos egage, deixas] [Greek: Horkon, kai thusias hilaras, kai schemat' Olumpou.]

Right was probably more fairly determined in the Chironian temples, than in others. Yet the whole was certainly attended with some instances of cruelty: for human sacrifices are mentioned as once common, especially at Pella in Thessaly; where, if they could get a person, who was an Achean by birth, they used to offer him at the altars of Peleus and [358]Chiron.

There were many edifices denominated Chironian, and sacred to the Sun. Charon was of the same purport, and etymology; and was sacred to the same Deity. One temple of this name, and the most remarkable of any, stood opposite to Memphis on the western side of the Nile. It was near the spot where most people of consequence were buried. There is a tower in this province, but at some distance from the place here spoken of, called [359]Kiroon at this day. As Charon was a temple near the catacombs, or place of burial; all the persons who were brought to be there deposited, had an offering made on their account, upon being landed on this shore. Hence arose the notion of the fee of Charon, and of the ferryman of that name. This building stood upon the banks of a canal, which communicated with the Nile: but that which is now called Kiroon, stands at some distance to the west, upon the lake [360]Moeris; where only the kings of Egypt had a right of sepulture. The region of the catacombs was called the Acheronian and [361]Acherusian plain, and likewise the Elysian: and the stream, which ran by it, had the name of Acheron. They are often alluded to by Homer, and other Poets, when they treat of the region of departed souls. The Amonians conferred these names upon other places, where they settled, in different parts of the world. They are therefore to be met with in [362]Phrygia, [363]Epirus, [364]Hellas, [365]Apulia, [366]Campania, and other countries. The libri [367]Acherontii in Italy, mentioned by Arnobius, were probably transcripts from some hieroglyphical writings, which had been preserved in the Acherontian towers of the Nile. These were carried by Tages to Hetruria; where they were held in great veneration.

As towers of this sort were seminaries of learning, Homer from one of them has formed the character of sage Mentor; under whose resemblance the Goddess of wisdom was supposed to be concealed. By Mentor, I imagine, that the Poet covertly alludes to a temple of Menes. It is said, that Homer in an illness was cured by one [368]Mentor, the son of [Greek: Alkimos], Alcimus. The person probably was a Mentorian priest, who did him this kind office, if there be any truth in the story. It was from an oracular temple styled Mentor; and Man-Tor, that the sacred cakes had the name of Amphimantora. [369][Greek: Amphimantora, alphita meliti dedeumena.]

Castor, the supposed disciple of Chiron, was in reality the same as Chiron; being a sacred tower, a Chironian edifice, which served both for a temple and Pharos. As these buildings for the most part stood on strands of the sea, and promontories; Castor was esteemed in consequence of it a tutelary Deity of that element. The name seems to be a compound of Ca-Astor, the temple or place of Astor; who was rendered at different times Asterius, Asterion, and Astarte. Ca-Astor was by the Greeks abbreviated to Castor; which in its original sense I should imagine betokened a fire-tower: but the Greeks in this instance, as well as in innumerable others, have mistaken the place and temple for the Deity, to whom it was consecrated. The whole history of Castor and Pollux, the two Dioscuri, is very strange and inconsistent. Sometimes they are described as two mortals of Lacedaemon, who were guilty of violence and rapine, and were slain for their wickedness. At other times they are represented as the two principal Deities; and styled Dii Magni, Dii Maximi, Dii Potentes, Cabeiri. Mention is made by Pausanias of the great regard paid to them, and particularly by the Cephalenses. [370][Greek: Megalous gar sphas hoi tautei Theous onomazousin.] The people there style them by way of eminence the Great Gods. There are altars extant, which are inscribed [371]CASTORI ET POLLUCI DIIS MAGNIS. In [372]Gruter is a Greek inscription to the same purport. [Greek: Gaios Gaiou Acharneus Hiereus genomenos Theon Megalon Dioskoron Kabeiron.] But though Castor was enshrined, as a God, he was properly a Tarchon, such as I have before described; and had all the requisites which are to be found in such buildings. They were the great repositories of treasure; which people there entrusted, as to places of great security. The temple of Castor vas particularly famous on this account, as we may learn from Juvenal:

[373]AErata multus in arca Fiscus, et ad vigilem ponendi Castora nummi.

The Deity, who was alluded to under the name of Castor, was the Sun: and he had several temples of that denomination in Laconia, and other parts of Greece. His rites were first introduced by people from Egypt and Canaan. This we may infer, among other circumstances, from the title of Anac being so particularly conferred on him and his brother Pollux: whence their temple was styled [Greek: Anakeion] in Laconia; and their festival at Athens [Greek: anakeia], anakeia. For Anac was a Canaanitish term of honour; which the Greeks changed to [Greek: anax] and [374][Greek: anaktes]. I have before mentioned, that in these places were preserved the Archives of the cities and provinces in which they stood: and they were often made use of for courts of judicature, called [Greek: prutaneia], and praetoria; whither the antient people of the place resorted, to determine about right and wrong. Hence it is that Castor and Pollux, two names of the same personage, were supposed to preside over judicial affairs. This department does but ill agree with the general and absurd character, under which they are represented: for what has horsemanship and boxing to do with law and equity? But these were mistaken attributes, which arose from a misapplication of history. Within the precincts of their temples was a parade for boxing and wrestling; and often an Hippodromus. Hence arose these attributes, by which the Poets celebrated these personages:

[375][Greek: Kastora th' Hippodamon, kai pux agathon Poludeukea.]

The Deity, originally referred to, was the Sun: As he was the chief Deity, he must necessarily have been esteemed the supervisor and arbitrator of all sublunary things:

[376][Greek: Eelios, hos pant' ephorai, kai pant' epakouei.]

On this account the same province of supreme judge was conferred on his substitute Castor, in conjunction with his brother Pollux: and they were accordingly looked upon as the conservators of the rights of mankind. Cicero makes a noble appeal to them in his seventh oration against Verres; and enlarges upon the great department, of which they were presumed to be possessed: at the same time mentioning the treasures, which were deposited in their temples. [377]Vos omnium rerum forensium, consiliorum maximorum, legum, judiciorumque arbitri, et testes, celeberrimo in loco PRAETORII locati, Castor et Pollux; quorum ex templo quaestum sibi iste (Verres) et praedam maximam improbissime comparavit—teque, Ceres, et Libera—a quibis initia vitae atque victus, legum, morum, mansuetudinis, humanitatis exempla hominibus et civitatibus data ac dispertita esse dicuntur. Thus we find that they are at the close joined with Ceres, and Libera; and spoken of as the civilizers of the world: but their peculiar province was law and judicature.

Many instances to the same purpose might be produced; some few of which I will lay before the reader. Trophonius, like Chiron and Castor, was a sacred tower; being compounded of Tor-Oph-On, Solis Pythonis turris, rendered Trophon, and Trophonius. It was an oracular temple, situated near a vast cavern: and the responses were given by dreams. Tiresias, that antient prophet, was an edifice of the same nature: and the name is a compound of Tor-Ees, and Tor-Asis; from whence the Greeks formed the word Tiresias. He is generally esteemed a diviner, or soothsayer, to whom people applied for advice: but it was to the temple that they applied, and to the Deity, who was there supposed to reside. He was, moreover, said to have lived nine ages: till he was at last taken by the Epigoni, when he died. The truth is, there was a tower of this name at Thebes, built by the Amonians, and sacred to the God Orus. It stood nine ages, and was then demolished. It was afterwards repaired, and made use of for a place of augury: and its situation was close to the temple of Amon. [378][Greek: Thebaiois de meta tou Ammonos to Hieron, oionoskopeion te Teiresiou kaloumenon.] Tiresias, according to Apollodorus, was the son of Eueres, [379][Greek: Eueres], or, according to the true Dorian pronunciation, Euares, the same as the Egyptian Uc Arez, the Sun. He is by Hyginus styled [380]Eurimi filius; and in another place Eurii filius, Pastor. Eurius, Eurimus, Euarez, are all names of the Sun, or places sacred to him; but changed to terms of relation by not being understood. Tiresias is additionally styled Pastor; because all the Amonian Deities, as well as their princes, were called Shepherds: and those, who came originally from Chaldea, were styled the children of Ur, or Urius.

By the same analogy we may trace the true history of Terambus, the Deity of Egypt, who was called the Shepherd Terambus. The name is a compound of Tor-Ambus, or Tor-Ambi, the oracular tower of Ham. He is said to have been the son of Eusires, [381][Greek: Euseirou tou Poseidonos]; and to have come over, and settled in Thessaly, near mount Othrys. According to Antonius Liberalis, he was very rich in flocks, and a great musician, and particularly expert in all pastoral measure. To him they attributed the invention of the pipe. The meaning of the history is, I think, too plain, after what has preceded, to need a comment. It is fabled of him, that he was at last turned into a bird called Cerambis, or Cerambix. Terambus and Cerambis are both antient terms of the same purport: the one properly expressed is Tor-Ambi; the other Cer-Ambi, the oracular temple of the Sun.

I have taken notice that towers of this sort were the repositories of much treasure; and they were often consecrated to the Ophite Deity, called Opis and Oupis. It is the same which Callimachus addresses by the title of [382][Greek: Oupi, Anass' euopi]: and of whom Cicero speaks, and styles Upis; [383]quam Graeci Upim paterno nomine appellant. The temple was hence called Kir-Upis; which the Grecians abridged to [Greek: Grupes]: and finding many of the Amonian temples in the north, with the device of a winged serpent upon the frontal, they gave this name to the hieroglyphic. Hence, I imagine, arose the notion of [Greek: Grupes], or Gryphons; which, like the dragons abovementioned, were supposed to be guardians of treasure, and to never sleep. The real conservators of the wealth were the priests. They kept up a perpetual fire, and an unextinguished light in the night. From Kir Upis, the place of his residence, a priest was named Grupis; and from Kir-Uph-On, Gryphon. The Poets have represented the Grupes as animals of the serpentine kind; and supposed them to have been found in countries of the Arimaspians, Alazonians, Hyperboreans, and other the most northern regions, which the Amonians possessed. In some of the temples women officiated, who were denominated from the Deity they served. The Scholiast upon Callimachus calls the chief of them Upis; and styles her, and her associates, [Greek: Koras] [384][Greek: Huperboreous], Hyperborean young women. The Hyperboreans, Alazonians, Arimaspians, were Scythic nations of the same family. All the stories about Prometheus, Chimaera, Medusa, Pegasus, Hydra, as well as of the Grupes, or Gryphons, arose, in great measure, from the sacred devices upon the entablatures of temples.

* * * * *

TAPH, TUPH, TAPHOS.

There was another name current among the Amonians, by which they called their [Greek: lophoi], or high places. This was Taph; which at times was rendered Tuph, Toph, and Taphos. Lower Egypt being a flat, and annually overflowed, the natives were forced to raise the soil, on which they built their principal edifices, in order to secure them from the inundation: and many of their sacred towers were erected upon conical mounds of earth. But there were often hills of the same form constructed for religious purposes, upon which there was no building. These were very common in Egypt. Hence we read of Taphanis, or Taph-Hanes, Taph-Osiris, Taph-Osiris parva, and contra Taphias, in Antoninus; all of this country. In other parts were Taphiousa, Tape, Taphura, Tapori, Taphus, Taphosus, Taphitis. All these names relate to high altars, upon which they used oftentimes to offer human sacrifices. Typhon was one of these; being a compound of Tuph-On, which signifies the hill or altar of the Sun. Tophet, where the Israelites made their children pass through fire to [385]Moloch, was a mount of this form. And there seem to have been more than one of this denomination; as we learn from the prophet Jeremiah, [386]They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire. And in another place: They have built also the high places of Baal, to burn their sons with fire for burnt-offerings unto Baal. These cruel operations were generally performed upon mounts of this sort; which, from their conical figure, were named Tuph and Tupha. It seems to have been a term current in many countries. The high Persian [387]bonnet had the same name from its shape: and Bede mentions a particular kind of standard in his time; which was made of plumes in a globular shape, and called in like manner, [388]Tupha, vexilli genus, ex consertis plumarum globis. There was probably a tradition, that the calf, worshipped by the Israelites in the wilderness near Horeb, was raised upon a sacred mound, like those described above: for Philo Judaeus says, that it was exhibited after the model of an Egyptian Tuphos: [389][Greek: Aiguptiakou mimema Tuphou]. This I do not take to have been a Grecian word; but the name of a sacred orbicular mount, analogous to the Touphas of Persis.

The Amonians, when they settled in Greece, raised many of these Tupha, or Tapha, in different parts. These, beside their original name, were still farther denominated from some title of the Deity, to whose honour they were erected. But as it was usual, in antient times, to bury persons of distinction under heaps of earth formed in this fashion; these Tapha came to signify tombs: and almost all the sacred mounds, raised for religious purposes, were looked upon as monuments of deceased heroes. Hence [390]Taph-Osiris was rendered [Greek: taphos], or the burying place of the God Osiris: and as there were many such places in Egypt and Arabia, sacred to Osiris and Dionusus; they were all by the Greeks esteemed places of sepulture. Through this mistake many different nations had the honour attributed to them of these Deities being interred in their country. The tumulus of the Latines was mistaken in the same manner. It was originally a sacred hillock; and was often raised before temples, as an altar; such as I have before described. It is represented in this light by Virgil:

[391]Est urbe egressis tumulus, templumque vetustum Desertae Cereris; juxtaque antiqua cupressus.

In process of time the word tumulus was in great measure looked upon as a tomb; and tumulo signified to bury. The Greeks speak of numberless sepulchral monuments, which they have thus misinterpreted. They pretended to shew the tomb of [392]Dionusus at Delphi; also of Deucalion, Pyrrha, Orion, in other places. They imagined that Jupiter was buried in Crete: which Callimachus supposes to have been a forgery of the natives.

[393][Greek: Kretes aei pseustai; kai gar taphon, o Ana, seio] [Greek: Kretes etekteinanto, su d' ou thanes, essi gar aiei.]

I make no doubt, but that there was some high place in Crete, which the later Greeks, and especially those who were not of the country, mistook for a tomb. But it certainly must have been otherwise esteemed by those who raised it: for it is not credible, however blind idolatry may have been, that people should enshrine persons as immortal, where they had the plainest evidences of their mortality. An inscription Viro Immortali was in a style of flattery too refined for the simplicity of those ages. If divine honours were conferred, they were the effects of time, and paid at some distance; not upon the spot, at the vestibule of the charnel-house. Besides, it is evident, that most of the deified personages never existed: but were mere titles of the Deity, the Sun; as has been, in great measure, proved by Macrobius. Nor was there ever any thing of such detriment to antient history, as the supposing that the Gods of the Gentile world had been natives of the countries, where they were worshipped. They have by these means been admitted into the annals of times: and it has been the chief study of the learned to register the legendary stories concerning them; to conciliate absurdities, and to arrange the whole in a chronological series. A fruitless labour, and inexplicable: for there are in all these fables such inconsistences, and contradictions, as no art, nor industry, can remedy. Hence, all who have expended their learning to this purpose, are in opposition to one another, and often at variance with themselves. Some of them by these means have rendered their works, which might have been of infinite use to the world, little better than the reveries of Monsieur Voltaire. The greatest part of the Grecian theology arose from misconceptions and blunders: and the stories concerning their Gods and Heroes were founded on terms misinterpreted and abused. Thus from the word [Greek: taphos], taphos, which they adopted in a limited sense, they formed a notion of their gods having been buried in every place, where there was a tumulus to their honour. This misled bishop Cumberland, Usher, Pearson, Petavius, Scaliger, with numberless other learned men; and among the foremost the great Newton. This extraordinary genius has greatly impaired the excellent system, upon which he proceeded, by admitting these fancied beings into chronology. We are so imbued in our childhood with notions of Mars, Hercules, and the rest of the celestial outlaws, that we scarce ever can lay them aside. We absolutely argue upon Pagan principles: and though we cannot believe the fables, which have been transmitted to us; yet we forget ourselves continually; and make inferences from them, as if they were real. In short, till we recollect ourselves, we are semi-pagans. It gives one pain to see men of learning, and principle, debating which was the Jupiter who lay with Semele; and whether it was the same that outwitted Amphitryon. This is not, says a critic, the Hermes, who cut off Argus's head; but one of later date, who turned Battus into a stone. I fancy, says another, that this was done, when Ioe was turned into a cow. It is said of Jupiter, that he made the night, in which he enjoyed Alcmena, as long as [394]three; or, as some say, as long as nine. The Abbe [395]Banier with some phlegm excepts to this coalition of nights; and is unwilling to allow it. But he is afterwards more complying; and seems to give it his sanction, with this proviso, that chronological verity be not thereby impeached. I am of opinion, says he, that there was no foundation for the fable of Jupiter's having made the night, on which he lay with Alcmena, longer than others: at least this event put nothing in nature out of order; since the day, which followed, was proportionably shorter, as Plautus [396]remarks.

Atque quanto nox fuisti longior hac proxima, Tanto brevior dies ut fiat, faciam; ut aeque disparet, Et dies e nocte accedat.

Were it not invidious, I could subjoin names to every article, which I have alleged; and produce numberless instances to the same purpose.

It may be said, that I run counter to the opinions of all antiquity: that all the fathers who treated of this subject, and many other learned men, supposed the Gods of the heathen to have been deified mortals, who were worshipped in the