countries, where they died. It was the opinion of Clemens, Eusebius, Cyril, Tertullian, Athenagoras, Epiphanius, Lactantius, Arnobius, Julius Firmicus, and many others. What is more to the purpose, it was the opinion of the heathen themselves; the very people, by whom these gods were honoured: yet still it is a mistake. In respect to the fathers, the whole of their argument turns upon this point, the concessions of the Gentiles. The more early writers of the church were not making a strict chronological inquiry: but were labouring to convert the heathen. They therefore argue with them upon their own principles; and confute them from their own testimony. The Romans had their Dii Immortales; the Greeks their [Greek: Theoi Athanatoi]: yet acknowledged that they had been men; that they died, and were buried. Cicero owns; [397]ab Euhemero et mortes, et sepulturae demonstrantur deorum. It matters not whether the notion were true; the fathers very fairly make use of it. They avail themselves of these concessions; and prove from them the absurdity of the Gentile worship, and the inconsistency of their opinions. Even Maximus Tyrius, the Platonic, could not but smile, at being shewn in the same place the temple, and tomb of the deity[398]; [Greek: hieron Theou, kai taphon Theou]. These supposed places of sepulture were so numerous, that Clemens Alexandrinus tells us, they were not to be counted. [399][Greek: Alla gar epionti moi tous proskunoumenous humin taphous, emoi men oud' ho pas an arkesei chronos.] But, after all, these [Greek: Taphoi] were not tombs, but [Greek: lophoi mastoeideis], conical mounds of earth; on which in the first ages offerings were made by fire. Hence [Greek: tupho], tupho, signified to make a smoke, such as arose from incense upon these Tupha, or eminences. Besides, if these were deified men, who were buried under these hills; how can we explain the difficulty of the same person being buried in different places, and at different times? To this it is answered, that it was another Bacchus, and another Jupiter. Yet this still adds to the difficulty: for it is hard to conceive, that whoever in any country had the name of Jupiter, should be made a God. Add to this, that Homer and Hesiod, and the authors of the Orphic poetry, knew of no such duplicates. There is no hint of this sort among the antient writers of their nation. It was a refinement in after ages; introduced to obviate the difficulties, which arose from the absurdities in the pagan system. Arnobius justly ridicules the idle expedients, made use of to render a base theology plausible. Gods, of the same name and character, were multiplied to make their fables consistent; that there might be always one ready at hand upon any chronological emergency. Hence no difficulty could arise about a Deity, but there might be one produced, adapted to all climes, and to every age. [400]Aiunt Theologi vestri, et vetustatis absconditae conditores, tres in rerum natura Joves esse—quinque Soles, et Mercurios quinque. Aiunt iidem Theologi quatuor esse Vulcanos, et tres Dianas; AEsculapios totidem, et Dionysos quinque; ter binos Hercules, et quatuor Veneres; tria genera Castorum, totidemque Musarum. But Arnobius is too modest. Other writers insist upon a greater variety. In respect to Jupiters, Varro according to Tertullian makes them in number three hundred. [401]Varro trecentos Joves, sive Jupiteres, dicendum, —— introducit. The same writer mentions forty heroes of the name of Hercules; all which variety arose from the causes above assigned: and the like multiplicity may be found both of kings and heroes; of kings, who did not reign; of heroes, who never existed. The same may be observed in the accounts transmitted of their most early prophets, and poets: scarce any of them stand single: there are duplicates of every denomination. On this account it is highly requisite for those, who suppose these personages to have been men, and make inferences from the circumstances of their history, to declare explicitly which they mean; and to give good reasons for their determination. It is said of Jupiter, that he was the son of Saturn; and that he carried away Europa, before the arrival of Cadmus. He had afterwards an amour with Semele, the supposed daughter of Cadmus: and they mention his having a like intimacy with Alcmena an age or two later. After this he got acquainted with Leda, the wife of Tyndarus: and he had children at the siege of Troy. If we may believe the poets, and all our intelligence comes originally from the poets, Jupiter was personally interested in that war. But this interval contains little less than two hundred years. These therefore could not be the actions of one man: on which account I want to know, why Sir Isaac Newton [402]in his chronological interpretations chooses to be determined by the story of Jupiter and Europa, rather than by that of Jupiter and Leda. The learned [403]Pezron has pitched upon a Jupiter above one thousand years earlier, who was in like manner the son of Saturn. But Saturn, according to some of the best mythologists, was but four generations inclusive before the aera of Troy. Latinus, the son of Faunus, was alive some years after that city had been taken; when AEneas was supposed to have arrived in Italy. The poet tells us, [404]Fauno Picus pater: isque parentem Te, Saturne, refert; Tu sanguinis ultimus auctor. The series amounts only to four, Latinus, Faunus, Picus, Saturn. What authority has Pezron for the anticipation of which he is guilty in determining the reign of Jupiter? and how can he reconcile these contradictory histories? He ought to have given some good reason for setting aside the more common and accepted accounts; and placing these events so [405]early. Shall we suppose with the critics and commentators that this was a prior Jupiter? If it were a different person, the circumstances of his life should be different: but the person, of whom he treats, is in all respects similar to the Jupiter of Greece and Rome. He has a father Saturn; and his mother was Rhea. He was nursed in Crete; and had wars with the Titans. He dethrones his father, who flies to Italy; where he introduces an age of gold. The mythology concerning him we find to be in all respects uniform. It is therefore to little purpose to substitute another person of the same name by way of reconciling matters, unless we can suppose that every person so denominated had the same relations and connexions, and the same occurrences in life reiterated: which is impossible. It is therefore, I think, plain, that the Grecian Deities were not the persons [406]supposed: and that their imputed names were titles. It is true, a very antient and respectable writer, [407]Euhemerus, of whom I have before made mention, thought otherwise. It is said, that he could point out precisely, where each god departed: and could particularly shew the burying-place of Jupiter. Lactantius, who copied from him, says, that it was at Cnossus in [408]Crete. Jupiter, aetate pessum acta, in Creta vitam commutavit.—Sepulchrum ejus est in Creta, et in oppido Cnosso: et dicitur Vesta hanc urbem creavisse: inque sepulchro ejus est inscriptio antiquis literis Graecis, [Greek: Zan Kronou]. If Jupiter had been buried in Crete, as these writers would persuade us, the accounts would be uniform about the place where he was deposited. Lactantius, we find, and some others, say, that it was in the city Cnossus. There are writers who mention it to have been in a cavern upon [409]Mount Ida: others upon Mount [410]Jasius. Had the Cretans been authors of the notion, they would certainly have been more consistent in their accounts: but we find no more certainty about the place of his burial, than of his birth; concerning which Callimachus could not determine.

[411][Greek: Zeu, se men Idaioisin en ouresi phasi genesthai,] [Greek: Zeu, se d' en Arkadiei.]

He was at times supposed to have been a native of Troas, of Crete, of Thebes, of Arcadia, of Elis: but the whole arose from the word [Greek: taphos] being, through length of time, misunderstood: for there would have been no legend about the birth of Jupiter, had there been no mistake about his funeral. It was a common notion of the Magnesians, that Jupiter was buried in their country upon Mount Sipylus. Pausanias says, that he ascended the mountain, and beheld the tomb, which was well worthy of [412]admiration. The tomb of [413]Isis in like manner was supposed to be at Memphis, and at Philae in Upper Egypt: also at Nusa in Arabia. Osiris was said to have been buried in the same places: likewise at Taphosiris, which is thought by Procopius to have had its name, [414]because it was the place of sepulture of Osiris. The same is said of another city, which was near the mouth of the Nile, and called Taphosiris parva. But they each of them had their name from the worship, and not from the interment of the Deity. This is plain from the account given of the [Greek: taphos Osiridos], or high altar of Osiris, by Diodorus; from whom we learn that Busiris and Osiris were the same. [415]The Grecians, says this author, have a notion, that Busiris in Egypt used to sacrifice strangers: not that there was ever such a king as Busiris; but the [Greek: taphos], or altar, of Osiris had this name in the language of the natives. In short, Busiris was only a variation for Osiris: both were compounded of the Egyptian term [416]Sehor, and related to the God of day. Hence the altars of the same Deity were called indifferently the altars of Osiris, or Busiris, according as custom prevailed.

I have in a former chapter taken notice of the Tarchons and Dracontia in Syria, and other parts: which consisted of sacred ground inclosed with a wall, and an altar or two at the upper part. Such an inclosure is described by Pausanias, which must have been of great antiquity: hence the history of it was very imperfectly known in his time. He is speaking of Nemea in Argolis; [417]near which, says he, stands the temple of Nemean Jupiter, a structure truly wonderful, though the roof is now fallen in. Round the temple is a grove of cypress; in which there is a tradition that Opheltes was left by his nurse upon the grass, and in her absence killed by a serpent.—In the same place is the tomb of Opheltes, surrounded with a wall of stone; and within the inclosure altars. There is also a mound of earth said to be the tomb of Lycurgus, the father of Opheltes. Lycurgus is the same as Lycus, Lycaon, Lycoreus, the Sun: and Opheltes, his supposed offspring, is of the same purport. To say the truth, [418]Opheltes, or, as it should be expressed, Ophel-tin is the place; and Ophel the Deity, Sol Pytho, whose symbol was a serpent. Ophel-tin was a Taphos with a [Greek: temenos], or sacred inclosure: it was a sacred mound to the Ophite Deity; like that which was inclosed and fortified by [419]Manasseh king of Judah; and which had been previously made use of to the same purpose by [420]Jotham. A history similar to that of Opheltes is given of Archemorus; who was said to have been left in a garden by his nurse Hypsipyle, and in her absence slain by a serpent. Each of them had festivals instituted, together with sacred games, in memorial of their misfortune. They are on this account by many supposed to have been the same person. But in reality they were not persons, but places. They are, however, so far alike, as they are terms which relate to the same worship and Deity. Opheltin is the place, and altar of the Ophite God above-mentioned: and Archemorus was undoubtedly the antient name of the neighbouring town, or city. It is a compound of Ar-Chemorus; and signifies the city of Cham-Orus, the same who is styled Ophel. In many of these places there was an antient tradition of some person having been injured by a serpent in the beginning of life; which they have represented as the state of childhood. The mythology upon this occasion is different: for sometimes the personages spoken of are killed by the serpent: at other times they kill it: and there are instances where both histories are told of the same person. But whatever may have been the consequence, the history is generally made to refer to a state of childhood. Hercules has accordingly a conflict with two serpents in his cradle: and Apollo, who was the same as Python, was made to engage a serpent of this name at Parnassus, when he was a child;

[421][Greek: Kouros, eon, ETI GYMNOS, eti plokamoisi gegethos.]

Near mount Cyllene in Arcadia was the sacred Taphos of [422]AEputus, who was supposed to have been stung by a serpent. AEputus was the same as Iapetus, the father of mankind. In the Dionusiaca the priests used to be crowned with serpents; and in their frantic exclamations to cry out [423]Eva, Eva; and sometimes Evan, Evan: all which related to some history of a serpent. Apollo, who is supposed by most to have been victor in his conflict with the Pytho, is by Porphyry said to have been slain by that serpent: Pythagoras affirmed, that he saw his tomb at Tripos in [424]Delphi; and wrote there an epitaph to his honour. The name of Tripos is said to have been given to the place, because the daughters of Triopus used to lament there the fate of Apollo. But Apollo and the Python were the same; and Tripus, or Triopus, the supposed father of these humane sisters, was a variation for Tor-Opus, the serpent-hill, or temple; where neither Apollo, nor the Python were slain, but where they were both worshipped, being one and the same Deity. [425][Greek: Puthoi men oun ho Drakon ho Puthios threskeuetai, kai tou Opheos he paneguris katangelletai Puthia.] At Python (the same as Delphi) the Pythian Dragon is worshipped; and the celebrity of the serpent is styled Pythian. The daughters of Triopus were the priestesses of the temple; whose business it was to chant hymns in memory of the serpent: and what is very remarkable, the festival was originally observed upon the seventh [426]day.

The Greeks had innumerable monuments of the sort, which I have been describing. They were taken for the tombs of departed heroes, but were really consecrated places: and the names by which they were distinguished, shew plainly their true history. Such was the supposed tomb of [427]Orion at Tanagra, and of Phoroneus in [428]Argolis; the tomb of [429]Deucalion in Athens; and of his wife [430]Pyrrha in Locris: of [431]Endymion in Elis: of Tityus in [432]Panopea: of Asterion in the island [433]Lade: of the Egyptian [434]Belus in Achaia. To these may be added the tombs of Zeus in Mount Sipylus, Mount Iasius, and Ida: the tombs of Osiris in various parts: and those of Isis, which have been enumerated before. Near the AEaceum at Epidaurus was a hill, reputed to have been the tomb of the hero [435]Phocus. This AEaceum was an inclosure planted with olive trees of great antiquity; and at a small degree above the surface of the ground was an altar sacred to AEacus. To divulge the traditions relative to this altar would, it seems, be an high profanation. The author, therefore, keeps them a secret. Just before this sacred septum was the supposed tomb of Phocus, consisting of a mound of raised earth, fenced round with a border of stone work: and a large rough stone was placed upon the top of all. Such were the rude monuments of Greece, which were looked upon as so many receptacles of the dead: but were high altars, with their sacred [Greek: temene], which had been erected for divine worship in the most early times. The Helladians, and the Persians, were of the same [436]family: hence we find many similar rites subsisting among the two nations. The latter adhered to the purer Zabaism, which they maintained a long time. They erected the same sacred Tupha, as the Grecians: and we may be assured of the original purpose, for which these hills were raised, from the use to which they put them. They were dedicated to the great fountain of light, called by the Persians, Anait: and were set apart as Puratheia, for the celebration of the rites of fire. This people, after they had defeated the Sacae in Cappadocia, raised an immense Comah in memorial of their victory. [437]Strabo, who describes it very minutely, tells us, that they chose a spot in an open plain; where they reared a Petra, or high place, by heaping up a vast mound of earth. This they fashioned to a conical figure; and then surrounded it with a wall of stone. In this manner they founded a kind of temple in honour of Anait, Omanus, and Anandrates, the Deities of their country. I have mentioned that the Egyptians had hills of this nature: and from them the custom was transmitted to Greece. Typhon, or more properly Tuphon, [Greek: Tuphon], who was supposed to have been a giant, was a compound of Tuph-On, as I have before mentioned; and signified a sacred [438]mount of the sun. Those cities in Egypt, which had a high place of this sort, and rites in consequence of it, were styled Typhonian. Upon such as these they sacrificed red haired men, or men with hair of a light colour; in other words strangers. For both the sons of Chus, and the Mizraim were particularly dark and woolly: so that there could be no surer mark than the hair to distinguish between a native and a foreigner. These sacrifices were offered in the city [439]Idithia, [440]Abaris, [441]Heliopolis, and Taphosiris; which in consequence of these offerings were denominated Typhonian cities. Many writers say, that these rites were performed to Typhon at the [442]tomb of Osiris. Hence he was in later times supposed to have been a person, one of immense size: and he was also esteemed a [443]God. But this arose from the common mistake by which places were substituted for the Deities there worshipped. Typhon was the Tupha, or altar, the supposed tomb of the God: and the offerings were made to the Sun, styled On; the same as Osiris, and Busiris. As there were Typhonian mounts in many parts, he was in consequence of it supposed to have been buried in different places: near mount Caucasus in Colchis; near the river Orontes in Syria; and under lake Serbonis. Typhon, or rather Typhonian worship, was not unknown in the region of [444]Troas, near which were the Scopuli Typhonis. Plutarch mentions that in the Phrygian Theology Typhon was esteemed the grandson of Isaac or Isaeac: and says that he was so spoken of [Greek: en tois Phrugiois] [445][Greek: grammasin]. But all terms of relation are to be disregarded. The purport of the history was this. The altar was termed Tuphon Isiac, sive [Greek: Bomos Isiakos], from the sacra Isiaca, which were performed upon it. The same Isaac or Isaeac was sometimes rendered AEsacus, and supposed to have been a son of the river Granicus.

[446]AEsacon umbrosa furtim peperisse sub Ida Fertur Alexirhoe Granico nata bicorni.

The antient Arcadians were said to have been the offspring of [447]Typhon, and by some the children of Atlas; by which was meant, that they were people of the Typhonian, and Atlantian religion. What they called his tombs were certainly mounds of earth, raised very high, like those which have been mentioned before: only with this difference, that some of these had lofty towers adorned with pinnacles, and battlements. They had also carved upon them various symbols; and particularly serpentine hieroglyphics, in memorial of the God to whom they were sacred. In their upper story was a perpetual fire, which was plainly seen in the night. I have mentioned, that the poets formed their notions about Otus and Ephialtes from towers: and the idea of Orion's stupendous bulk taken from the Pelorian edifice in Sicily. The gigantic stature of Typhon was borrowed from a like object: and his character was formed from the hieroglyphical representations in the temples styled Typhonian. This may be inferred from the allegorical description of Typhoeus, given by Hesiod. Typhon and Typhoeus, were the same personage: and the poet represents him of a mixed form, being partly a man, and partly a monstrous dragon, whose head consisted of an assemblage of smaller serpents.

[448][Greek: Ek de hoi omon] [Greek: En hekaton kephalai ophios, deinoio Drakontos.]

As there was a perpetual fire kept up in the upper story, he describes it as shining through the apertures in the building.

[449][Greek: Ek de hoi osson] [Greek: Thespesieis kephaleisin hup' ophrusi pur amarusse;] [Greek: Paseon d' ek kephaleon pur kaieto derkomenoio.]

But the noblest description of Typhon is given in some very fine poetry by Nonnus. He has taken his ideas from some antient tower situated near the sea upon the summit of an high mountain. It was probably the Typhonian temple of Zeus upon mount Casius, near the famed Serbonian lake. He mentions sad noises heard within, and describes the roaring of the surge below: and says that all the monsters of the sea stabled in the cavities at the foot of the mountain, which was washed by the ocean.

[450][Greek: En ichthuoenti de pontoi] [Greek: Histamenou Tuphonos eso bruoentos enaulou] [Greek: Benthei tarsa pepekto, kai eeri mignuto gaster] [Greek: Thlibomene nepheessi; Giganteiou de karenou] [Greek: Phrikton aersilophon aion bruchema leonton,] [Greek: Pontios eiluoenti leon ekalupteto kolpoi. ktl.]

We may perceive, that this is a mixed description, wherein, under the character of a gigantic personage, a towering edifice is alluded to; which was situated upon the summit of a mountain, and in the vicinity of the sea.

* * * * *

OB, OUB, PYTHO,

SIVE DE

OPHIOLATRIA.

[Greek: Para panti ton nomizomenon par' humin Theon Ophis sumbolon mega kai musterion anagraphetai.] Justin. Martyr. Apolog. l. 1. p. 60.

It may seem extraordinary, that the worship of the serpent should have ever been introduced into the world: and it must appear still more remarkable, that it should almost universally have prevailed. As mankind are said to have been ruined through the influence of this being, we could little expect that it would, of all other objects, have been adopted, as the most sacred and salutary symbol; and rendered the chief object of [451]adoration. Yet so we find it to have been. In most of the antient rites there is some allusion to the [452]serpent. I have taken notice, that in the Orgies of Bacchus, the persons who partook of the ceremony used to carry serpents in their hands, and with horrid screams called upon Eva, Eva. They were often crowned with [453]serpents, and still made the same frantic exclamation. One part of the mysterious rites of Jupiter Sabazius was to let a snake slip down the bosom of the person to be initiated, which was taken out below[454]. These ceremonies, and this symbolic worship, began among the Magi, who were the sons of Chus: and by them they were propagated in various parts. Epiphanius thinks, that the invocation, Eva, Eva, related to the great [455]mother of mankind, who was deceived by the serpent: and Clemens of Alexandria is of the same opinion. He supposes, that by this term was meant [456][Greek: Euan ekeinen, di' hen he plane parekolouthese.] But I should think, that Eva was the same as Eph, Epha, Opha, which the Greeks rendered [Greek: Ophis], Ophis, and by it denoted a serpent. Clemens acknowledges, that the term Eva properly aspirated had such a signification. [457][Greek: To onoma to Euia dasunomenon hermeneuetai Ophis.] Olympias, the mother of [458]Alexander, was very fond of these Orgies, in which the serpent was introduced. Plutarch mentions, that rites of this sort were practised by the Edonian women near mount Haemus in Thrace; and carried on to a degree of madness. Olympias copied them closely in all their frantic manoeuvres. She used to be followed with many attendants, who had each a thyrsus with [459]serpents twined round it. They had also snakes in their hair, and in the chaplets, which they wore; so that they made a most fearful appearance. Their cries were very shocking: and the whole was attended with a continual repetition of the words, [460]Evoe, Saboe, Hues Attes, Attes Hues, which were titles of the God Dionusus. He was peculiarly named [Greek: Hues]; and his priests were the Hyades, and Hyantes. He was likewise styled Evas. [461][Greek: Euas ho Dionusos.]

In Egypt was a serpent named Thermuthis, which was looked upon as very sacred; and the natives are said to have made use of it as a royal tiara, with which they ornamented the statues of [462]Isis. We learn from Diodorus Siculus, that the kings of Egypt wore high bonnets, which terminated in a round ball: and the whole was surrounded with figures of [463]asps. The priests likewise upon their bonnets had the representation of serpents. The antients had a notion, that when Saturn devoured his own children, his wife Ops deceived him by substituting a large stone in lieu of one of his sons, which stone was called Abadir. But Ops, and Opis, represented here as a feminine, was the serpent Deity, and Abadir is the same personage under a different denomination. [464]Abadir Deus est; et hoc nomine lapis ille, quem Saturnus dicitur devorasse pro Jove, quem Graeci [Greek: baitulon] vocant.—Abdir quoque et Abadir [Greek: baitulos]. Abadir seems to be a variation of Ob-Adur, and signifies the serpent God Orus. One of these stones, which Saturn was supposed to have swallowed instead of a child, stood, according to [465]Pausanias, at Delphi. It was esteemed very sacred, and used to have libations of wine poured upon it daily; and upon festivals was otherwise honoured. The purport of the above history I imagine to have been this. It was for a long time a custom to offer children at the altar of Saturn: but in process of time they removed it, and in its room erected a [Greek: stulos], or stone pillar; before which they made their vows, and offered sacrifices of another nature. This stone, which they thus substituted, was called Ab-Adar, from the Deity represented by it. The term Ab generally signifies a [466]father: but, in this instance, it certainly relates to a serpent, which was indifferently styled Ab, Aub, and [467]Ob. I take Abadon, or, as it is mentioned in the Revelations, Abaddon, to have been the name of the same Ophite God, with whose worship the world had been so long infected. He is termed by the Evangelist [468][Greek: Abaddon, ton Angelon tes Abussou], the angel of the bottomless pit; that is, the prince of darkness. In another place he is described as the [469]dragon, that old serpent, which is the devil, and Satan. Hence I think, that the learned Heinsius is very right in the opinion, which he has given upon this passage; when he makes Abaddon the same as the serpent Pytho. Non dubitandum est, quin Pythius Apollo, hoc est spurcus ille spiritus, quem Hebraei Ob, et Abaddon, Hellenistae ad verbum [Greek: Apolluona], caeteri [Greek: Apollona], dixerunt, sub hac forma, qua miseriam humano generi invexit, primo cultus[470].



It is said, that, in the ritual of Zoroaster, the great expanse of the heavens, and even nature itself, was described under the symbol of a serpent[471]. The like was mentioned in the Octateuch of Ostanes: and moreover, that in Persis and in other parts of the east they erected temples to the serpent tribe, and held festivals to their honour, esteeming them [472][Greek: Theous tous megistous, kai archegous ton holon], the supreme of all Gods, and the superintendants of the whole world. The worship began among the people of Chaldea. They built the city Opis upon the [473]Tigris, and were greatly addicted to divination, and to the worship of the serpent[474]. Inventi sunt ex iis (Chaldeis) augures, et magi, divinatores, et sortilegi, et inquirentes Ob, et Ideoni. From Chaldea the worship passed into Egypt, where the serpent Deity was called Can-oph, Can-eph, and C'neph. It had also the name of Ob, or Oub, and was the same as the Basiliscus, or Royal Serpent; the same also as the Thermuthis: and in like manner was made use of by way of ornament to the statues of their [475]Gods. The chief Deity of Egypt is said to have been Vulcan, who was also styled Opas, as we learn from [476]Cicero. He was the same as Osiris, the Sun; and hence was often called Ob-El, sive Pytho Sol: and there were pillars sacred to him with curious hieroglyphical inscriptions, which had the same name. They were very lofty, and narrow in comparison of their length; hence among the Greeks, who copied from the Egyptians, every thing gradually tapering to a point was styled Obelos, and Obeliscus. Ophel (Oph-El) was a name of the same purport: and I have shewn, that many sacred mounds, or Tapha, were thus denominated from the serpent Deity, to whom they were sacred.

Sanchoniathon makes mention of an history, which he once wrote upon the worship of the serpent. The title of this work, according to Eusebius was, [477]Ethothion, or Ethothia. Another treatise upon the same subject was written by Pherecydes Syrus, which was probably a copy of the former; for he is said to have composed it, [478][Greek: para Phoinikon labon tas aphormas], from some previous accounts of the Phenicians. The title of his book was the Theology of Ophion, styled Ophioneus; and of his worshippers, called Ophionidae. Thoth, and Athoth, were certainly titles of the Deity in the Gentile world: and the book of Sanchoniathon might very possibly have been from hence named Ethothion, or more truly Athothion. But from the subject, upon which it was written, as well as from the treatise of Pherecydes, I should think, that Athothion, or Ethothion, was a mistake for Ath-ophion, a title which more immediately related to that worship, of which the writer treated. Ath was a sacred title, as I have shewn: and I imagine, that this dissertation did not barely relate to the serpentine Deity; but contained accounts of his votaries, the Ophitae, the principal of which were the sons of Chus. The worship of the Serpent began among them; and they were from thence denominated Ethopians, and Aithopians, which the Greeks rendered [Greek: Aithiopes]. It was a name, which they did not receive from their complexion, as has been commonly surmised; for the branch of Phut, and the Lubim, were probably of a deeper die: but they were so called from Ath-Ope, and Ath-Opis, the God which they worshipped. This may be proved from Pliny. He says that the country AEthiopia (and consequently the people) had the name of AEthiop from a personage who was a Deity—ab [479]AEthiope Vulcani filio. The AEthiopes brought these rites into Greece: and called the island, where they first established them, [480]Ellopia, Solis Serpentis insula. It was the same as Euboea, a name of the like purport; in which island was a region named AEthiopium. Euboea is properly Oub-Aia; and signifies the Serpent Island. The same worship prevailed among the Hyperboreans, as we may judge from the names of the sacred women, who used to come annually to Delos. They were priestesses of the Tauric Goddess, and were denominated from her titles.

[481][Greek: Oupis te, Loxo te, kai Euaion Hekaerge.]

Hercules was esteemed the chief God, the same as Chronus; and was said to have produced the Mundane egg. He was represented in the Orphic Theology under the mixed symbol of a [482]lion and serpent: and sometimes of a [483]serpent only. I have before mentioned, that the Cuthites under the title of Heliadae settled at Rhodes: and, as they were Hivites or Ophites, that the island in consequence of it was of old named Ophiusa. There was likewise a tradition, that it had once swarmed with [484]serpents. The like notion prevailed almost in every place, where they settled. They came under the more general titles of Leleges and Pelasgi: but more particularly of Elopians, Europians, Oropians, Asopians, Inopians, Ophionians, and AEthiopes, as appears from the names, which they bequeathed; and in most places, where they resided, there were handed down traditions, which alluded to their original title of Ophites. In Phrygia, and upon the Hellespont, whither they sent out colonies very early, was a people styled [Greek: Ophiogeneis], or the serpent-breed; who were said to retain an affinity and correspondence with [485]serpents. And a notion prevailed, that some hero, who had conducted them, was changed from a serpent to a man. In Colchis was a river Ophis; and there was another of the same name in Arcadia. It was so named from a body of people, who settled upon its banks, and were said to have been conducted by a serpent: [486][Greek: Ton hegemona genesthai drakonta]. These reptiles are seldom found in islands, yet Tenos, one of the Cyclades, was supposed to have once swarmed with them. [487][Greek: En tei Tenoi, miai ton Kukladon nesoi, opheis kai skorpioi deinoi eginonto.] Thucydides mentions a people of AEtolia called [488]Ophionians: and the temple of Apollo at Patara in Lycia seems to have had its first institution from a priestess of the same [489]name. The island of Cyprus was styled Ophiusa, and Ophiodes, from the serpents, with which it was supposed to have [490]abounded. Of what species they were is no where mentioned; excepting only that about Paphos there was said to have been a [491]kind of serpent with two legs. By this is meant the Ophite race, who came from Egypt, and from Syria, and got footing in this [492]island. They settled also in Crete, where they increased greatly in numbers; so that Minos was said by an unseemly allegory, [493][Greek: opheis ouresai], serpentes minxisse. The island Seriphus was one vast rock, by the Romans called [494]saxum seriphium; and made use of as a larger kind of prison for banished persons. It is represented as having once abounded with serpents; and it is styled by Virgil serpentifera, as the passage is happily corrected by Scaliger.

[495]AEginamque simul, serpentiferamque Seriphon.

It had this epithet not on account of any real serpents, but according to the Greeks from [496]Medusa's head, which was brought hither by Perseus. By this is meant the serpent Deity, whose worship was here introduced by people called Peresians. Medusa's head denoted divine wisdom: and the island was sacred to the serpent as is apparent from its name[497]. The Athenians were esteemed Serpentigenae; and they had a tradition, that the chief guardian of their Acropolis was a [498]serpent. It is reported of the Goddess Ceres, that she placed a dragon for a guardian to her temple at [499]Eleusis; and appointed another to attend upon Erectheus. AEgeus of Athens, according to Androtion, was of the [500]serpent breed: and the first king of the country is said to have been [501][Greek: Drakon], a Dragon. Others make Cecrops the first who reigned. He is said to have been [502][Greek: diphues], of a twofold nature; [Greek: sumphues echon soma andros kai drakontos], being formed with the body of a man blended with that of a serpent. Diodorus says, that this was a circumstance deemed by the Athenians inexplicable: yet he labours to explain it, by representing Cecrops, as half a man, and half a [503]brute; because he had been of two different communities. Eustathius likewise tries to solve it nearly upon the same principles, and with the like success. Some had mentioned of Cecrops, that he underwent a metamorphosis, [504][Greek: apo opheos eis anthropon elthein], that he was changed from a serpent to a man. By this was signified according to Eustathius, that Cecrops, by coming into Hellas, divested himself of all the rudeness and barbarity of his [505]country, and became more civilized and humane. This is too high a compliment to be payed to Greece in its infant state, and detracts greatly from the character of the Egyptians. The learned Marsham therefore animadverts with great justice. [506]Est verisimilius ilium ex AEgypto mores magis civiles in Graeciam induxisse. It is more probable, that he introduced into Greece, the urbanity of his own country, than that he was beholden to Greece for any thing from thence. In respect to the mixed character of this personage, we may, I think, easily account for it. Cecrops was certainly a title of the Deity, who was worshipped under this [507]emblem. Something of the like nature was mentioned of Triptolemus, and [508]Ericthonius: and the like has been said above of Hercules. The natives of Thebes in Boeotia, like the Athenians above, esteemed themselves of the serpent race. The Lacedaemonians likewise referred themselves to the same original. Their city is said of old to have swarmed with [509]serpents. The same is said of the city Amyclae in Italy, which was of Spartan original. They came hither in such abundance, that it was abandoned by the [510]inhabitants. Argos was infested in the same manner, till Apis came from Egypt, and settled in that city. He was a prophet, the reputed son of Apollo, and a person of great skill and sagacity. To him they attributed the blessing of having their country freed from this evil.

[511][Greek: Apis gar elthon ek peras Naupaktias,] [Greek: Iatromantis, pais Apollonos, chthona] [Greek: Ten d' ekkathairei knodalon brotophthoron.]

Thus the Argives gave the credit to this imaginary personage of clearing their land of this grievance: but the brood came from the very quarter from whence Apis was supposed to have arrived. They were certainly Hivites from Egypt: and the same story is told of that country. It is represented as having been of old over-run with serpents; and almost depopulated through their numbers. Diodorus Siculus seems to understand this [512]literally: but a region, which was annually overflowed, and that too for so long a season, could not well be liable to such a calamity. They were serpents of another nature, with which it was thus infested: and the history relates to the Cuthites, the original Ophitae, who for a long time possessed that country. They passed from Egypt to Syria, and to the Euphrates: and mention is made of a particular breed of serpents upon that river, which were harmless to the natives, but fatal to every body else. [513]This, I think, cannot be understood literally. The wisdom of the serpent may be great; but not sufficient to make these distinctions. These serpents were of the same nature as the [514]birds of Diomedes, and the dogs in the temple of Vulcan: and these histories relate to Ophite priests, who used to spare their own people, and sacrifice strangers, a custom which prevailed at one time in most parts of the world. I have mentioned that the Cuthite priests were very learned: and as they were Ophites, whoever had the advantage of their information, was said to have been instructed by serpents. Hence there was a tradition, that Melampus was rendered prophetic from a communication with these [515]animals. Something similar is said of Tiresias.

As the worship of the serpent was of old so prevalent, many places, as well as people from thence, received their names. Those who settled in Campania were called Opici; which some would have changed to Ophici; because they were denominated from serpents. [516][Greek: Oi de (phasin) hoti Ophikoi apo ton ophion.] But they are, in reality, both names of the same purport, and denote the origin of the people. We meet with places called Opis, Ophis, Ophitaea, Ophionia, Ophioessa, Ophiodes, and Ophiusa. This last was an antient name, by which, according to Stephanus, the islands Rhodes, Cythnus, Besbicus, Tenos, and the whole continent of Africa, were distinguished. There were also cities so called. Add to these places denominated Oboth, Obona, and reversed Onoba, from Ob, which was of the same purport. Clemens Alexandrinus says, that the term Eva signified a serpent, if pronounced with a proper [517]aspirate. We find that there were places of this name. There was a city Eva in [518]Arcadia: and another in [519]Macedonia. There was also a mountain Eva, or Evan, taken notice of by [520]Pausanias, between which and Ithome lay the city Messene. He mentions also an Eva in [521]Argolis, and speaks of it as a large town. Another name for a serpent, of which I have as yet taken no notice, was Patan, or Pitan. Many places in different parts were denominated from this term. Among others was a city in [522]Laconia; and another in [523]Mysia, which Stephanus styles a city of AEolia. They were undoubtedly so named from the worship of the serpent, Pitan: and had probably Dracontia, where were figures and devices relative to the religion which prevailed. Ovid mentions the latter city, and has some allusions to its antient history, when he describes Medea as flying through the air from Attica to Colchis.

[524]AEoliam Pitanem laeva de parte relinquit, Factaque de saxo longi simulacra Draconis.



The city was situated upon the river Eva or Evan, which the Greeks rendered [525]Evenus. It is remarkable, that the Opici, who are said to have been denominated from serpents, had also the name of Pitanatae: at least one part of that family were so called. [526][Greek: Tinas de kai Pitanatas legesthai.] Pitanatae is a term of the same purport as Opici, and relates to the votaries of Pitan, the serpent Deity, which was adored by that people.

Menelaus was of old styled [527]Pitanates, as we learn from Hesychius: and the reason of it may be known from his being a Spartan, by which was intimated one of the serpentigenae, or Ophites. Hence he was represented with a serpent for a device upon his shield. It is said that a brigade, or portion of infantry, was among some of the Greeks named [528]Pitanates; and the soldiers, in consequence of it, must have been termed Pitanatae: undoubtedly, because they had the Pitan, or serpent, for their [529]standard. Analogous to this, among other nations, there were soldiers called [530]Draconarii. I believe, that in most countries the military standard was an emblem of the Deity there worshipped.

From what has been said, I hope, that I have thrown some light upon the history of this primitive idolatry: and have moreover shewn, that wherever any of these Ophite colonies settled they left behind from their rites and institutes, as well as from the names, which they bequeathed to places, ample memorials, by which they may be clearly traced out. It may seem strange, that in the first ages there should have been such an universal defection from the truth; and above all things such a propensity to this particular mode of worship, this mysterious attachment to the serpent. What is scarce credible, it obtained among Christians; and one of the most early heresies in the church was of this sort, introduced by a sect, called by [531]Epiphanius Ophitae, by [532]Clemens of Alexandria Ophiani. They are particularly described by Tertullian, whose account of them is well worth our notice. [533]Accesserunt his Haeretici etiam illi, qui Ophitae nuncupantur: nam serpentem magnificant in tantum, ut illum etiam ipsi Christo praeferant. Ipse enim, inquiunt, scientiae nobis boni et mali originem dedit. Hujus animadvertens potentiam et majestatem Moyses aereum posuit serpentem: et quicunque in eum aspexerunt, sanitatem consecuti sunt. Ipse, aiunt, praeterea in Evangelio imitatur serpentis ipsius sacram potestatem, dicendo, et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis. Ipsum introducunt ad benedicenda Eucharistia sua. In the above we see plainly the perverseness of human wit, which deviates so industriously; and is ever after employed in finding expedients to countenance error, and render apostasy plausible. It would be a noble undertaking, and very edifying in its consequences, if some person of true learning, and a deep insight into antiquity, would go through with the history of the [534]serpent. I have adopted it, as far as it relates to my system, which is, in some degree, illustrated by it.

* * * * *

CUCLOPES OR CYCLOPES.

[Greek: Palaiotatoi men legontai en merei tini tes choras (tes Sikelias) Kuklopes, kai Laistrugones oikesai; hon ego oute genos echo eipein, oute hopothen eiselthon, e hopoi apechoresan.] Thucydides. l. 6. p. 378.

Thucydides acquaints us concerning the Cyclopes and Laestrygones, that they were the most antient inhabitants of Sicily, but that he could not find out their race: nor did he know from what part of the world they originally came, nor to what country they afterwards betook themselves. I may appear presumptuous in pretending to determine a history so remote and obscure; and which was a secret to this learned Grecian two thousand years ago. Yet this is my present purpose: and I undertake it with a greater confidence, as I can plainly shew, that we have many lights, with which the natives of Hellas were unacquainted; besides many advantages, of which they would not avail themselves.

The gigantic Cyclopes were originally Ophitae, who worshipped the symbolical serpent. They have been represented by the poets, as persons of an enormous [535]stature, rude and savage in their demeanour, and differing from the rest of mankind in countenance. They are described as having only one large eye; which is said to have been placed, contrary to the usual situation of that organ, in the middle of their foreheads. Their place of residence was upon mount AEtna, and in the adjacent district at the foot of that [536]mountain, which was the original region styled Trinacia. This is the common account, as it has been transmitted by the Poets, as well as by the principal mythologists of Greece: and in this we have been taught to acquiesce. But the real history is not so obvious and superficial. There are accounts of them to be obtained, that differ much from the representations which are commonly exhibited. The Poets have given a mixed description: and in lieu of the Deity of the place have introduced these strange personages, the ideas of whose size were borrowed from sacred edifices, where the Deity was worshipped. They were Petra, or temples of Coelus; of the same nature and form as the tower of Orion, which was at no great distance from them. Some of them had the name of [537]Charon, and Tarchon: and they were esteemed Pelorian, from the God Alorus, the same as Coelus and Python. The Grecians confounded the people, who raised these buildings, with the structures themselves. Strabo places them near [538]AEtna, and Leontina: and supposes, that they once ruled over that part of the island. And it is certain that a people styled Cyclopians did possess that [539]province. Polyphemus is imagined to have been the chief of this people: and Euripides describes the place of his residence as towards the foot of the mountain: [540][Greek: Oikeis hup' Aitnei tei purostaktoi Petrai]. They are represented as a people savage, and lawless, and delighting in human flesh. Hence it is prophesied by Cassandra, as a curse upon Ulysses, that he would one day be forced to seek for refuge in a Cyclopian [541]mansion. And when he arrives under the roof of Polyphemus, and makes inquiry about his host, and particularly upon what he fed; he is told, that the Cyclops above all things esteemed the flesh of strangers. [542]Chance never throws any body upon this coast, says Silenus, but he is made a meal of; and it is looked upon as a delicious repast. This character of the Cyclopians arose from the cruel custom of sacrificing strangers, whom fortune brought upon their coast. This was practised in many parts of the world, but especially here, and upon the coast of the Lamii in Italy; and among all the Scythic nations upon the Euxine sea: into all which regions it was introduced from Egypt and Canaan.

But we must not consider the Cyclopians in this partial light: nor look for them only in the island of Sicily, to which they have been by the Poets confined. Memorials of them are to be found in many parts of Greece, where they were recorded as far superior to the natives in science and ingenuity. The Grecians, by not distinguishing between the Deity, and the people, who were called by his titles, have brought great confusion upon this history. The Cyclopians were denominated from [Greek: Kuklops], Cyclops, the same as Coelus. According to Parmeno Byzantinus, he was the God [543]Nilus of Egypt, who was the same as [544]Zeus, and Osiris. The history both of the Deity, and of the people, became in time obsolete: and it has been rendered more obscure by the mixed manner in which it has been represented by the Poets.

It is generally agreed by writers upon the subject, that the Cyclopians were of a size superior to the common race of mankind. Among the many tribes of the Amonians, which went abroad, were to be found people, who were styled [545]Anakim, and were descended from the sons of Anac: so that this history, though carried to a great excess, was probably founded in truth. They were particularly famous for architecture; which they introduced into Greece, as we are told by [546]Herodotus: and in all parts, whither they came, they erected noble structures, which were remarkable for their height and beauty: and were often dedicated to the chief Deity, the Sun, under the name of Elorus, and P'elorus. People were so struck with their grandeur, that they called every thing great and stupendous, Pelorian. And when they described the Cyclopians as a lofty towering race, they came at last to borrow their ideas of this people from the towers, to which they alluded. They supposed them in height to reach to the clouds; and in bulk to equal the promontories, on which they were founded. Homer says of Polyphemus,

[547][Greek: Kai gar thaum' etetukto pelorion, oude eoikei] [Greek: Andri ge sitophagoi, alla rhioi huleenti.]

Virgil says of the same person,

[548]Ipse arduus, altaque pulsat sidera.

As these buildings were oftentimes light-houses, and had in their upper story one round casement, Argolici clypei, aut Phoebeae lampadis instar, by which they afforded light in the night-season; the Greeks made this a characteristic of the people. They supposed this aperture to have been an eye, which was fiery, and glaring, and placed in the middle of their foreheads. Hence Callimachus describes them as a monstrous race:

[549][Greek: aina Pelora,] [Greek: Preosin Osseioisin eoikota; pasi d' hup' ophrun] [Greek: Phaea mounoglena sakei isa tetraboeioi.]

The Grecians have so confounded the Cyclopian Deity with his votaries, that it is difficult to speak precisely of either. They sometimes mention him as a single person; the same as Nilus of Egypt, who was esteemed the father of the Gods. At other times they introduce a plurality, whom they still represent as of the highest antiquity, and make the brethren of Cronus: [550][Greek: Kuklopes—hoi adelphoi esan tou Kronou, tou patros tou Dios.] Proclus in Photius informs us, that, according to the antient mythology of the Auctores Cyclici, the giants with an hundred hands, and the Cyclopes, were the first born of the [551]Earth and Coelus. But in these histories every degree of relation has been founded upon idle surmises: and is uniformly to be set aside. The Cyclopian Deity was [552]Ouranus, and the Cyclopians were his priests and votaries: some of whom had divine honours paid to them, and were esteemed as Gods. Upon the Isthmus of Corinth was an antient temple; which seems to have been little more than a [Greek: taphos] or high altar, where offerings were made to the Cyclopian [553]Deities. People of this family settled upon the southern coast of Sicily at Camarina; which some have supposed to have been the Hupereia of Homer, where the Pheacians once resided.

[554][Greek: Hoi prin men pot' enaion en euruchoroi Hupereiai,] [Greek: Anchou Kuklopon andron huperenoreonton.]

But there is no reason to think, that the city Hupereia was in Sicily; or that the Pheacians came from that country. The notion arose from a common mistake. All the Greek and Roman Poets, and even Strabo, with other respectable writers, have taken it for granted, that the Cyclopians of Homer were near AEtna in Sicily. Others except to their being near AEtna; and insist, that they were in the vicinity of Eryx upon the opposite part of the island. But Homer does not once mention the island during his whole account of the Cyclopes: nor does Ulysses arrive in Sicily, till after many subsequent adventures. That there were Cyclopians near AEtna is certain: but those mentioned by Homer were of another country, and are represented as natives of the continent though his account is very indeterminate and obscure. There were probably people of this family in many parts of Sicily, especially about the city Camarina. They seem to have been of the Anakim race, and worshippers of the Sun. Hence they were styled Camarin, and their chief city Camarina, which was so called from a city of the same name in [555]Chaldea, the Ur of the Scriptures. Polyphemus is mentioned as a musician and a shepherd; but of a savage and brutal disposition: which character arose from the cruel rites practised by the Cyclopians. According to [556]Bacchylides it was said, that Galatus, Illyrius, and Celtus were the sons of Polyphemus. By this was certainly signified, that the Galatae, Illyrii, and Celtae, were of Cyclopian original, and of the Anakim race; all equally Amonians. Lycophron mentions the cave of this personage, by which was meant an antient temple; and he calls it [557][Greek: monoglenou stegas Charonos]: the habitation of Charon, a personage with one eye. But here, as I have often observed, the place is mistaken for a person; the temple for the Deity. Charon was the very place; the antient temple of the Sun. It was therefore styled Char-On from the God, who was there worshipped; and after the Egyptian custom an eye was engraved over its portal. These temples were sometimes called Charis, [558][Greek: Charis]; which is a compound of Char-Is, and signifies a prutaneion, or place sacred to Hephastus. As the rites of fire were once almost universally practised, there were many places of this name, especially in [559]Parthia, Babylonia, and Phrygia. The Grecians rendered Char-Is by [Greek: Charis], a term in their own language, which signified grace and elegance. And nothing witnesses their attachment to antient terms more than their continually introducing them, though they were strangers to their true meaning. The Arimaspians were Hyperborean Cyclopians; and had temples named Charis, or Charisia, in the top of which were preserved a perpetual fire. They were of the same family as those of [560]Sicily, and had the same rites; and particularly worshipped the Ophite Deity under the name of [561]Opis. Aristeas Proconnesius wrote their history; and among other things mentioned that they had but one eye, which was placed in their graceful forehead.

[562][Greek: Ophthalmon d' hen' hekastos echei charienti metopoi.]

How could the front of a Cyclopian, one of the most hideous monsters that ever poetic fancy framed, be styled graceful? The whole is a mistake of terms: and what this writer had misapplied, related to Charis, a tower; and the eye was the casement in the top of the edifice, where a light, and fire were kept up. What confirmed the mistake was the representation of an eye, which, as I have mentioned, was often engraved over the entrance of these temples. The chief Deity of Egypt was frequently represented under the symbol of an eye, [563]and a sceptre. I have observed, that Orion was supposed to have had three fathers, merely because a tower, sacred to him in Sicily, and called Tor-Pator, was altered to [Greek: Tripator]; which change seemed to countenance such an opinion. The Cyclopians were of the same region in that island; and their towers had undoubtedly the same name: for the Cyclopians were styled [564][Greek: Tritopateres], and were supposed to have been three in number. Some such mistake was made about the towers styled Charis: whence the Grecians formed their notion of the Graces. As Charis was a tower sacred to fire; some of the Poets have supposed a nymph of that name, who was beloved by Vulcan. Homer speaks of her as his wife: [565][Greek: Charis—Kale, hen opuie periklutos Amphiguneis.] But Nonnus makes her his mistress; and says, that he turned her out of doors for her jealousy.

[566][Greek: Ek de domon edioke Charin zelemona numphen.]

The Graces were said to be related to the Sun who was in reality the same as Vulcan. The Sun among the people of the east was called Hares, and with a guttural, Chares: and his temple was styled Tor-Chares. But as Tor-Pator was changed to Tripator; so Tor-Chares was rendered Trichares, which the Greeks expressed [Greek: Tricharis]; and from thence formed a notion of three Graces. Cicero says, that they were the daughters of night, and Erebus: but Antimachus, more agreeably to this etymology, maintained, that they were the offspring of the Sun and light; [567][Greek: Aigles kai Heliou thugateras.] These seeming contradictions are not difficult to be reconciled.

The Amonians, wherever they settled, were celebrated for their superiority in science; and particularly for their skill in building. Of this family were Trophonius, and his brother Agamedes, who are represented as very great in the profession. They were truly wonderful, says [568]Pausanias, for the temples, which they erected to the Gods; and for the stately edifices, which they built for men. They were the architects, who contrived the temple of Apollo at Delphi, and the treasury constructed to Urius. They were, I make no doubt, some of those, who were styled Cyclopians; as the people under this appellation were far the most eminent in this way. When the Sibyl in Virgil shews AEneas the place of torment in the shades below, and leads him through many melancholy recesses, we find that the whole was separated from the regions of bliss by a wall built by the Cyclopians. The Sibyl accordingly at their exit tells him,

[569]Cyclopum educta caminis Moenia conspicio.

From hence we find that they were the reputed builders of the infernal mansions; which notion arose from the real buildings, which they erected. For all the ideas of the antients about the infernal regions, and the torments of hell, were taken from the temples in each country; and from the rites and inquisition practised in them. But the Cyclopians were not merely imaginary operators. They founded several cities in Greece; and constructed many temples to the Gods, which were of old in high repute. They were so much esteemed for their skill, that, as the Scholiast upon Statius observes, every thing great and noble was looked upon as Cyclopian: [570]quicquid magnitudine sua nobile est, Cyclopum manu dicitur fabricatum. Nor was this a fiction, as may be surmised; for they were in great measure the real architects. And if, in the room of those portentous beings the Cyclopes, [Greek: Kuklopes], we substitute a colony of people called Cyclopians, we shall find the whole to be true, which is attributed to them; and a new field of history will be opened, that was before unknown. They were, undoubtedly, a part of the people styled Academians, who resided in Attica; where they founded the Academia, and Ceramicus, and introduced human sacrifices. Hence we are informed, that the Athenians, in the time of a plague, sacrificed three virgin daughters of Hyacinthus at the tomb Geraestus, the [571]Cyclops. But Geraestus was not a person, but a place. [Greek: Geraistos] is a small variation for Ker-Astus; and signifies the temple of Astus the God of fire. It was certainly the antient name of the place where these sacrifices were exhibited: and the Taphos was a Cyclopian altar, upon which they were performed. The Cyclopians are said to have built the antient city Mycene, which Hercules in Seneca threatens to ruin.

——[572]quid moror? majus mihi Bellum Mycenis restat, ut Cyclopea Eversa manibus moenia nostris concidant.

Nonnus speaks of the city in the same light:

[573][Greek: Stemmati teichioenti perizosthenta Mukene,] [Greek: Kuklopon kanonessi.]

The gate of the city, and the chief tower were particularly ascribed to them: [574][Greek: Kuklopon de kai tauta erga einai legousin.] These too are represented as the work of the Cyclopians. They likewise built Argos; which is mentioned by Thyestes in Seneca as a wonderful performance.

[575]Cyclopum sacras Turres, labore majus humano decus.

All these poetical histories were founded in original truths. Some of them built Hermione, one of the most antient cities in Greece. The tradition was, that it was built by [576]Hermion the son of Europs, or Europis, a descendant of Phoroneus, and Niobe; and was inhabited by Dorians, who came from Argos: in which history is more than at first appears. The city stood near a stagnant lake, and a deep cavern; where was supposed to be the most compendious passage to the shades below: [577][Greek: ten eis hadou katabasin suntomon.] The lake was called the pool of Acherusia; near to which and the yawning cavern the Cyclopians chose to take up their habitation. They are said to have built [578]Tiryns; the walls of which were esteemed no less a wonder than the [579]pyramids of Egypt. They must have resided at Nauplia in Argolis; a place in situation not unlike Hermione above-mentioned. Near this city were caverns in the earth, and subterraneous passages, consisting of [580]labyrinths cut in the rock, like the syringes in Upper Egypt, and the maze at the lake Maeris: and these too were reputed the work of Cyclopians. Pausanias thinks very truly, that the Nauplians were from Egypt. [581][Greek: Esan de hoi Nauplieis, emoi dokein, Aiguptioi ta palaiotera.] The Nauplians seem to me to have been a colony from Egypt in the more early times. He supposes that they were some of those emigrants, who came over with Danaues. The nature of the works, which the Cyclopians executed, and the lake, which they named Acherusia, shew plainly the part of the world from whence they came. The next city to Nauplia was Troezen, where Orus was said to have once reigned, from whom the country was called Oraia: but Pausanias very justly thinks, that it was an Egyptian history; and that the region was denominated from [582]Orus of Egypt, whose worship undoubtedly had been here introduced. So that every circumstance witnesses the country, from whence the Cyclopians came. Hence when [583]Euripides speaks of the walls of antient Mycene, as built by the Cyclopians after the Phenician rule and method: the Phenicians alluded to were the [Greek: Phoinikes] of Egypt, to which country they are primarily to be referred. Those who built Tiryns are represented as seven in number; and the whole is described by Strabo in the following manner. [584][Greek: Tirunthi hormeterioi chresasthai dokei Proitos, kai teichisai dia Kuklopon; hous hepta men einai, kaleisthai de Gasterocheiras, trephomenous ek tes technes.] Proetus seems to have been the first who made use of Tiryns as an harbour; which place he walled round by the assistance of the Cyclopians. They were seven in number, styled Gastrocheirs; and lived by their labour. Hesychius in some degree reverses this strange name, and says, that they were called [Greek: Encheirogasteres]. The Grecians continually mistook places for persons, as I have shewn. These seven Cyclopes were, I make no doubt, seven Cyclopian towers built by the people, of whom I have been treating. Some of them stood towards the harbour to afford light to ships, when they approached in the night. They were sacred to Aster, or [585]Astarte; and styled Astro-caer, and Caer-Aster; out of which the Greeks formed [Greek: Gastrocheir], and [Greek: Encheirogaster]; a strange medley made up of hands, and bellies. Strabo in particular having converted these building's into so many masons, adds, [586][Greek: Gasterocheiras, trephomenous ek tes technes]. They were honest bellyhanded men, industrious people, who got their livelihood by their art. These towers were erected likewise for Purait, or Puratheia, where the rites of fire were performed: but Purait, or Puraitus, the Greeks changed to [Greek: Proitos]; and gave out that the towers were built for [587]Proetus, whom they made a king of that country.

I imagine, that not only the common idea of the Cyclopians was taken from towers and edifices; but that the term [Greek: Kuklops], and [Greek: Kuklopis], Cuclops, and Cuclopis, signified a building or temple; and from thence the people had their name. They were of the same family as the Cadmians, and Phoenices; and as the Hivites, or Ophites who came from Egypt, and settled near Libanus and Baal Hermon, upon the confines of Canaan. They worshipped the Sun under the symbol of a serpent: hence they were styled in different parts, where they in time settled, Europians, Oropians, Anopians, Inopians, Asopians, Elopians; all which names relate to the worship of the Pytho Ops, or Opis. What may be the precise etymology of the term [Greek: Kuklops], Cuclops, I cannot presume to determine. Cuclops, as a personage, was said to have been the son of [588]Ouranus and the earth: which Ouranus among the Amonians was often styled Coel, or Coelus; and was worshipped under the forementioned emblem of a serpent. Hence the temple of the Deity may have been originally called Cu-Coel-Ops, Domus Coeli Pythonis; and the priests and people Cucelopians. But whatever may have been the purport of the name, the history of these personages is sufficiently determinate.

There was a place in Thrace called [589]Cuclops, where some of the Cyclopian race had settled; for many of the Amonians came hither. Hence Thrace seems at one time to have been the seat of science: and the Athenians acknowledged, that they borrowed largely from them. The natives were very famous; particularly the Pierians for their music, the Peonians for pharmacy, and the Edonians for their rites and worship. Those, who went under the name of Cyclopes, probably introduced architecture; for which art they seem to have been every where noted. There was a fountain in these parts, of which Aristotle takes notice, as of a wonderful nature. [590][Greek: En de Kuklopsi tois Thraxi krenidion estin, hudor echon, ho tei men opsei katharon, kai diaphanes, kai tois allois homoion; hotan de piei ti zoon ex autou, parachrema diaphtheiretai.] In the region of the Cyclopians of Thrace is a fountain, clear to the eye, and pure, and in no wise differing from common water: of which, however, if an animal drinks, it is immediately poisoned. There is another account given by Theopompus; who speaks of the people by the name of the Chropes, which is a contraction for Charopes. He says, that even going into the water was fatal. [591][Greek: Theopompos historei krenen en Chropsi tes Thrakes, ex hes tous lousamenous parachrema metallassein.] Theopompus mentions a fountain among the Charopes of Thrace, in which, if a person attempts to bathe, he immediately loses his life. I have taken notice of this history, because we find, that the persons who are called [592]Cuclopes by one writer, are styled Char-opes by another, and very justly: for the terms are nearly of the same purport. The Charopes were denominated from a temple, and place called Char-Ops, or Char-Opis, locus Dei Pythonis: and the Cyclopes were, as I have before supposed, denominated from Cu-Coel-Ops, or Cu-Coel-Opis, the temple of the same Deity. They were both equally named from the Ophite God, the great object of their adoration, and from the temple where he was worshipped.

The head of Medusa in Argolis is said to have been the work of the [593]Cyclopians. This seems to have been an antient hieroglyphical representation upon the temple of Caphisus. It was usual with the Egyptians, and other Amonians, to describe, upon the Architrave of their temples, some emblem of the Deity, who there presided. This representation was often an eagle, or vulture; a wolf, or a lion; also an heart, or an eye. The last, as I have shewn, was common to the temples of [594]Osiris, and was intended to signify the superintendency of Providence, from whom nothing was hid. Among others the serpent was esteemed a most salutary emblem: and they made use of it to signify superior skill and knowledge. A beautiful female countenance, surrounded with an assemblage of serpents, was made to denote divine wisdom, which they styled Meed, and Meet, the [Greek: Metis] of the Greeks. Under this characteristic they represented an heavenly personage, and joined her with Eros, or divine love: and by these two they supposed that the present mundane system was produced. Orpheus speaks of this Deity in the masculine gender:

[595][Greek: Kai Metis, protos genetor, kai Eros poluterpes.]

On this account many antient temples were ornamented with this curious hieroglyphic: and among others the temple of Caphisus [596]in Argolis. Caphisus is a compound of Caph-Isis, which signifies Petra Isidis, and relates to the same Deity as Metis. For we must not regard sexes, nor difference of appellations, when we treat of antient Deities.

[597][Greek: Arsen men kai thelus ephus, polematoke Meti.] [598][Greek: Pantophues, genetor panton, poluonume Daimon.]

I have taken notice that the Cyclopians of Thrace were styled Charopes; which name they must have received from their rites, and place of worship. Char-Opis signifies the temple of the Python, or serpent: and we find that it was situated near a poisonous pool. It was sacred to the Sun: and there were many temples of this name in [599]Egypt, and other countries. The Sun was called Arez; and the lion, which was an emblem of the Sun, had the same denomination: and there is reason to think, that the device upon Charopian temples was sometimes a lion. Homer, undoubtedly, had seen the fierce figure of this animal upon some sacred portal in Egypt; to which he often alludes, when he speaks of a Charopian lion.

[600][Greek: Arktoit', agroteroi te Sues, charopoi te Leontes.]



The devices upon temples were often esteemed as talismans, and supposed to have an hidden and salutary influence, by which the building was preserved. In the temple of Minerva, at Tegea, was some sculpture of Medusa, which the Goddess was said to have given, [601][Greek: analoton es ton panta kronon einai (ten polin)]; to preserve the city from ever being taken in war. It was probably from this opinion, that the [602]Athenians had the head of Medusa represented upon the walls of their acropolis: and it was the insigne of many cities, as we may find from antient coins. The notion of the Cyclopes framing the thunder and lightning for Jupiter arose chiefly from the Cyclopians engraving hieroglyphics of this sort upon the temples of the Deity. Hence they were represented as persons,

[603][Greek: Hoi Zeni bronten t' edosan, teuxan te keraunon.]

The Poets considered them merely in the capacity of blacksmiths, and condemned them to the anvil. This arose from the chief Cyclopian Deity being called Acmon, and Pyracmon. He was worshipped under the former title in Phrygia; where was a city and district called Acmonia, mentioned by Alexander [604]Polyhistor. The Amazonians paid the like reverence: and there was a sacred grove called Acmonium upon the [605]Thermodon, which was held in great repute. He was by some looked upon as the offspring of heaven; by others worshipped as Ouranus, and Coelus, the heaven itself; and Acmonides was supposed to have been his [606]son, whom some of the mythologists made the ruling spirit of the earth. Hence Simmias Rhodius introduces Divine Love displaying his influence, and saying, that he produced Acmonides, that mighty monarch of the earth, and at the same time founded the sea. [607][Greek: Leusse me ton Gas te barusternou Anakt' Akmonidan, tan hala th' hedrasanta.]

Acmon seems to have been worshipped of old at Tiryns, that antient city of Greece, whose towers were said to have been built by the Cyclopians. For Acmon was the Cyclopian Deity; and is represented by Callimachus as the tutelary God of the place, though the passage has been otherwise interpreted.

[608][Greek: Toios gar aei Tirunthios Akmon] [Greek: Hesteke pro puleon.]

The term has commonly been looked upon as an adjective; and the passage has been rendered Talis Tirynthius indefessus, which is scarce sense. Callimachus was very knowing in mythology, and is here speaking of the Cyclopian God Acmon, whom he makes the [Greek: theos propulaios], or guardian Deity of the place. It was the same God, that was afterwards called Hercules, and particularly styled Tirynthius, to whom Callimachus here alludes, under a more antient name.

As the Cyclopians were great artists, they probably were famous for works in brass, and iron: and that circumstance in their history may have been founded in truth. The Idaei Dactyli were Cyclopians: and they are said to have first forged metals, and to have reduced them to common [609]use; the knowledge of which art they obtained from the fusion of minerals at the burning of mount [610]Ida. Whether this was an eruption of fire from the internal part of the mountain, or only a fire kindled among the forests, which crowned its summit, cannot be determined. It was an event of antient date; and admitted, as a remarkable epocha, in the most early series of chronology. From this event the Curetes, and Corybantes, who were the same as the [611]Idaei Dactyli, are supposed to have learned the mystery of fusing and forging metals. From them it was propagated to many countries westward, particularly to the Pangaean mountains, and the region Curetis, where the Cyclopians dwelt in Thrace: also to the region Trinacia and Leontina, near AEtna, which they occupied in Sicily.

Thus have I endeavoured to shew the true history [612]and antiquity of this people: and we may learn from their works, [613]that there was a time, when they were held in high estimation. They were denominated from their worship: and their chief Deity among other titles was styled Acmon, and Pyracmon. They seem to have been great in many sciences: but the term Acmon signifying among the Greeks an anvil, the Poets have limited them to one base department, and considered them as so many blacksmiths. And as they resided near AEtna, they have made the burning mountain their forge:

[614]Ferrum exercebant vasto Cyclopes in antro, Brontesque, Steropesque, et nudus membra Pyracmon.



* * * * *

OF

TEMPLE RITES

IN THE

FIRST AGES.

I must continually put the reader in mind how common it was among the Greeks, not only out of the titles of the Deities, but out of the names of towers, and other edifices, to form personages, and then to invent histories to support what they had done. When they had created a number of such ideal beings, they tried to find out some relation: and thence proceeded to determine the parentage, and filiation of each, just as fancy directed. Some colonies from Egypt, and Canaan, settled in Thrace; as appears from numberless memorials. The parts which they occupied were upon the Hebrus, about Edonia, Sithonia, and Mount Haemus. They also held Pieria, and Peonia, and all the sea coast region. It was their custom, as I have before mentioned, in all their settlements to form puratheia; and to introduce the rites of fire, and worship of the Sun. Upon the coast, of which I have been speaking, a temple of this sort was founded, which is called Torone. The name is a compound of Tor-On, as I have before taken notice. The words purathus, and puratheia, were, in the language of Egypt, Pur-Ath, and Por-Ait, formed from two titles of the God of fire. Out of one of these the Grecians made a personage, which they expressed [Greek: Proitos], Proetus, whose daughters, or rather priestesses, were the Proetides. And as they followed the Egyptian rites, and held a Cow sacred, they were, in consequence of it, supposed to have been turned into [615]cows; just as the priestesses of Hippa were said to have been changed into mares; the Oenotropae and Peleiadae into pigeons. Proteus of Egypt, whom Menelaus was supposed to have consulted about his passage homeward, was a tower of this sort with a purait. It was an edifice, where both priests and pilots resided to give information; and where a light was continually burning to direct the ships in the night. The tower of Torone likewise was a Pharos, and therefore styled by Lycophron [Greek: phlegraia Torone], the flaming Torone. The country about it was, in like manner, called [616][Greek: Phlegra], Phlegra, both from these flaming Towers, and from the worship there introduced. There seems to have been a fire-tower in this region named Proteus; for, according to the antient accounts, Proteus is mentioned as having resided in these parts, and is said to have been married to Torone. He is accordingly styled by the Poet,

[617][Greek: phlegraias posis] [Greek: Stugnos Torones, hoi gelos apechthetai,] [Greek: Kai dakru.]

The epithet [Greek: stugnos], gloomy, and sad, implies a bad character, which arose from the cruel rites practised in these places. In all these temples they made it a rule to sacrifice strangers, whom fortune brought in their way. Torone stood near [618]Pallene, which was styled [619][Greek: Gegenon trophos], the nurse of the earth-born, or giant brood. Under this character both the sons of Chus, and the Anakim of Canaan are included. Lycophron takes off from Proteus the imputation of being accessary to the vile practices, for which the place was notorious; and makes only his sons guilty of murdering strangers. He says, that their father left them out of disgust,

[620][Greek: Teknon aluxas tas xenoktonas palas.]

In this he alludes to a custom, of which I shall take notice hereafter. According to Eustathius, the notion was, that Proteus fled by a subterraneous passage to Egypt, in company with his daughter Eidothea. [621][Greek: Apokateste eis Pharon meta tes thugatros Eidotheas.] He went, it seems, from one Pharos to another; from Pallene to the mouth of the Nile. The Pharos of Egypt was both a watch-tower, and a temple, where people went to inquire about the success of their voyage; and to obtain the assistance of pilots. Proteus was an Egyptian title of the Deity, under which he was worshipped, both in the Pharos, and at [622]Memphis. He was the same as Osiris, and Canobus: and particularly the God of mariners, who confined his department to the [623]sea. From hence, I think, we may unravel the mystery about the pilot of Menelaus, who is said to have been named Canobus, and to have given name to the principal seaport in Egypt. The priests of the country laughed at the idle [624]story; and they had good reason: for the place was far prior to the people spoken of, and the name not of Grecian original. It is observable, that Stephanus of Byzantium gives the pilot another name, calling him, instead of Canobus, [Greek: Pharos], Pharus. His words are [Greek: Pharos ho Proreus Menalaou], which are scarce sense. I make no doubt, from the history of Proteus above, but that in the original, whence Stephanus copied, or at least whence the story was first taken, the reading was [Greek: Pharos ho Proteus Menelaou]; that is, the Proteus of Menelaus, so celebrated by Homer, who is represented, as so wise, and so experienced in navigation, whom they esteemed a great prophet, and a Deity of the sea, was nothing else but a Pharos. In other words, it was a temple of Proteus upon the Canobic branch of the Nile, to which the Poet makes Menelaus have recourse. Such was the original history: but [Greek: Proteus Menelaou] has been changed to [Greek: proreus]; and the God Canobus turned into a Grecian pilot. As these were Ophite temples, a story has been added about this person having been stung by a serpent. [625][Greek: Proreus en tei nesoi dechtheis hupo opheos etaphe.] This Pilot was bitten by a serpent, and buried in the island. Conformable to my opinion is the account given by Tzetzes, who says, that Proteus resided in the [626]Pharos: by which is signified, that he was the Deity of the place. He is represented in the Orphic poetry as the first-born of the world, the chief God of the sea, and at the same time a mighty [627]prophet.

The history then of Menelaus in Egypt, if such a person ever existed, amounts to this. In a state of uncertainty he applied to a temple near Canobus, which was sacred to Proteus. This was one title out of many, by which the chief Deity of the country was worshipped, and was equivalent to On, Orus, Osiris, and Canobus. From this place Menelaus obtained proper advice, by which he directed his voyage. Hence some say, that he had [Greek: Phrontis], Phrontis, for his pilot. [628][Greek: Kubernetes aristos Menelaou ho Phrontis, huios Onetoros.] Menelaus had an excellent pilot, one Phrontis, the son of Onetor. This, I think, confirms all that I have been saying: for what is Phrontis, but advice and experience? and what is Onetor, but the Pharos, from whence it was obtained? Onetor is the same as Torone, [Greek: Torone], only reversed. They were both temples of Proteus, the same as On, and Orus: both [Greek: Phlegraiai], by which is meant temples of fire, or light-houses. Hence we may be pretty certain, that the three pilots, Canobus, Phrontis, Pharos, together with Onetor, were only poetical personages: and that the terms properly related to towers, and sanctuaries, which were of Egyptian original.

These places were courts of justice, where the priests seem to have practised a strict inquisition; and where pains and penalties were very severe. The notion of the Furies was taken from these temples: for the term Furia is from Ph'ur, ignis, and signifies a priest of fire. It was on account of the cruelties here practised, that most of the antient judges are represented as inexorable; and are therefore made judges in hell. Of what nature their department was esteemed may be learned from Virgil,

[629]Gnossius haec Rhadamanthus habet durissima regna: Castigatque, auditque dolos, subigitque fateri, &c.

The temple at Phlegya in Boeotia was probably one of these courts; where justice was partially administered, and where great cruelties were exercised by the priests. Hence a person, named Phlegyas, is represented in the shades below, crying out in continual agony, and exhorting people to justice.

[630]—Phlegyasque miserrimus omnes Admonet, et tristi testatur voce per umbras, Discite justitiam moniti, et non temnere Divos.

Excellent counsel, but introduced rather too late. Phlegyas was in reality the Sun; so denominated by the AEthiopes, or Cuthites, and esteemed the same as Mithras of Persis. They looked up to him as their great benefactor, and lawgiver: for they held their laws as of divine original. His worship was introduced among the natives of Greece by the Cuthites, styled Ethiopians, who came from Egypt. That this was the true history of Phlegyas we may be assured from Stephanus, and Phavorinus. They mention both Phlegyas, and Mithras, as men deified; and specify, that they were of Ethiopian original. [631][Greek: Mithran, kai Phleguan, andras Aithiopas to genos.] Minos indeed is spoken of, as an upright judge: and the person alluded to under that character was eminently distinguished for his piety, and justice. But his priests were esteemed far otherwise, for they were guilty of great cruelties. Hence we find, that Minos was looked upon as a judge of hell, and styled Quaesitor Minos. He was in reality a Deity, the same as Menes, and Menon of Egypt: and as Manes of Lydia, Persis, and other countries. And though his history be not consistently exhibited, yet, so much light may be gained from the Cretans, as to certify us, that there was in their island a temple called Men-Tor, the tower of Men, or Menes. The Deity, from a particular [632]hieroglyphic, under which the natives worshipped him, was styled Minotaurus. To this temple the Athenians were obliged annually to send some of their prime youth to be sacrificed; just as the people of Carthage used to send their children to be victims at [633]Tyre. The Athenians were obliged for some time to pay this tribute, as appears from the festival in commemoration of their deliverance. The places most infamous for these customs were those, which were situated upon the seacoast: and especially those dangerous passes, where sailors were obliged to go on shore for assistance, to be directed in their way. Scylla upon the coast of Rhegium was one of these: and appears to have been particularly dreaded by mariners. Ulysses in Homer says, that he was afraid to mention her name to his companions, lest they should through astonishment have lost all sense of preservation.

[634][Greek: Skullen d' ouket' emutheomen aprekton anien,] [Greek: Mepos moi deisantes apollexeian hetairoi,] [Greek: Eiresies, entos de pukazoien spheas autous.]

Some suppose Scylla to have been a dangerous rock; and that it was abominated on account of the frequent shipwrecks. There was a rock of that name, but attended with no such peril. We are informed by Seneca, [635]Scyllam saxum esse, et quidem non terribile navigantibus. It was the temple, built of old upon that [636]eminence, and the customs which prevailed within, that made it so detested. This temple was a Petra: hence Scylla is by Homer styled [Greek: Skulle Petraie]; and the dogs, with which she was supposed to have been surrounded, were Cahen, or priests.

As there was a Men-tor in Crete, so there was a place of the same name, only reversed, in Sicily, called Tor-men, and Tauromenium. There is reason to think, that the same cruel practices prevailed here. It stood in the country of the Lamiae, Lestrygons, and Cyclopes, upon the river On-Baal, which the Greeks rendered Onoballus. From hence we may conclude, that it was one of the Cyclopian buildings. Homer has presented us with something of truth, though we receive it sadly mixed with fable. We find from him, that when Ulysses entered the dangerous pass of Rhegium, he had six of his comrades seized by Scylla: and he loses the same number in the cavern of the Cyclops, which that monster devoured. Silenus, in a passage before taken notice of, is by Euripides made to say, that the most agreeable repast to the Cyclops was the flesh of strangers: nobody came within his reach, that he did not feed upon.

[637][Greek: Glukutata, phesi, ta krea tous xenous pherein;] [Greek: Oudeis molon deur', hostis ou katesphage.]

From these accounts some have been led to think, that the priests in these temples really fed upon the flesh of the persons sacrificed: and that these stories at bottom allude to a shocking depravity; such, as one would hope, that human nature could not be brought to. Nothing can be more horrid, than the cruel process of the Cyclops, as it is represented by Homer. And though it be veiled under the shades of poetry, we may still learn the detestation, in which these places were held.

[638][Greek: Sun de duo marpsas hoste skulakas poti gaiei] [Greek: Kopt', ek d' enkephalos chamadis rhee, deue de gaian.] [Greek: Tous te diameleisti tamon hoplissato dorpon;] [Greek: Esthie d' oste leon oresitrophos, oud' apeleipen] [Greek: Enkata te, sarkas te, kai ostea mueloenta.] [Greek: Hemeis de klaiontes aneschethomen Dii cheiras,] [Greek: Sketlia erg' horoontes, amechanie d' eche thumon.]

[639]He answered with his deed: his bloody hand Snatch'd two unhappy of my martial band, And dash'd like dogs against the rocky floor: The pavement swims with brains, and mingled gore. Torn limb from limb, he spreads the horrid feast, And fierce devours it like a mountain beast. He sucks the marrow, and the blood he drains; Nor entrails, flesh, nor solid bone remains. We see the death, from which we cannot move, And humbled groan beneath the hand of Jove.

One would not be very forward to strengthen an imputation, which disgraces human nature: yet there must certainly have been something highly brutal and depraved in the character of this people, to have given rise to this description of foul and unnatural feeding. What must not be concealed, Euhemerus, an antient writer, who was a native of these parts, did aver, that this bestial practice once prevailed. Saturn's devouring his own children is supposed to allude to this custom. And we learn from this writer, as the passage has been transmitted by [640]Ennius, that not only Saturn, but Ops, and the rest of mankind in their days, used to feed upon human flesh.—[641]Saturnum, et Opem, caeterosque tum homines humanam carnem solitos esitare. He speaks of Saturn, and Ops, as of persons, who once lived in the world, and were thus guilty. But the priests of their temples were the people to be really accused; the Cyclopians, Lamiae, and Lestrygons, who officiated at their altars. He speaks of the custom, as well known: and it had undoubtedly been practised in those parts, where in aftertimes hie was born. For he was a native [642]of Zancle, and lived in the very country, of which we have been speaking, in the land of the Lestrygons, and Cyclopians. The promontory of Scylla was within his sight. He was therefore well qualified to give an account of these parts; and his evidence must necessarily have weight. Without doubt these cruel practices left lasting impressions; and the memorials were not effaced for ages.

It is said of Orpheus by Horace, Caedibus, et victu foedo deterruit: by which one should be led to think, that the putting a stop to this unnatural gratification was owing to him. Others think, that he only discountenanced the eating of raw flesh, which before had been usual. But this could not be true of Orpheus: for it was a circumstance, which made one part of his institutes. If there were ever such a man, as Orpheus, he enjoined the very thing, which he is supposed to have prohibited. For both in the [643]orgies of Bacchus and in the rites of Ceres, as well as of other Deities, one part of the mysteries consisted in a ceremony styled [Greek: omophagia]; at which time they eat the flesh quite crude with the blood. In Crete at the [644]Dionusiaca they used to tear the flesh with their teeth from the animal, when alive. This they did in commemoration of Dionusus. [645]Festos funeris dies statuunt, et annuum sacrum trieterica consecratione componunt, omnia per ordinem facientes, quae puer moriens aut fecit, aut passus est. Vivum laniant dentibus Taurum, crudeles epulas annuis commemorationibus excitantes. Apollonius Rhodius speaking of persons like to Bacchanalians, represents them [646][Greek: Thuasin omoborois ikelai], as savage as the Thyades, who delighted in bloody banquets. Upon this the Scholiast observes, that the Maenadas, and Bacchae, used to devour the raw limbs of animals, which they had cut or torn asunder. [647][Greek: Pollakis tei maniai kataschisthenta, kai omosparakta, esthiousin.] In the island of Chios it was a religious custom to tear a man limb from limb by way of sacrifice to Dionusus. The same obtained in Tenedos. It is Porphyry, who gives the account. He was a staunch Pagan, and his evidence on that account is of consequence. He quotes for the rites of Tenedos Euelpis the Carystian. [648][Greek: Ethuonto de kai en Chio toi Omadioi Dionusoi anthropon diespontes; kai en Tenedoi, phesin Euelpis ho Karustios.] From all which we may learn one sad truth, that there is scarce any thing so impious and unnatural, as not at times to have prevailed.