We need not then wonder at the character given of the Lestiygones, Lamiae, and Cyclopians, who were inhabitants of Sicily, and lived nearly in the same part of the island. They seem to have been the priests, and priestesses, of the Leontini, who resided at Pelorus, and in the Cyclopian towers: on which account the Lamiae are by Lucilius termed [649]Turricolae. They are supposed to have delighted in human blood, like the Cyclopians, but with this difference, that their chief repast was the flesh of young persons and children; of which they are represented as very greedy. They were priests of Ham, called El Ham; from whence was formed 'Lamus and 'Lamia. Their chief city, the same probably, which was named Tauromenium, is mentioned by Homer, as the city of Lamus.

[650][Greek: Hebdomatei d' hikomestha Lamou aipu ptoliethron.]

And the inhabitants are represented as of the giant race.

[651][Greek: Phoiton d' iphthimoi Laistrugones, allothen allos,] [Greek: Murioi, ouk andressin eoikotes, alla Gigasi.]

Many give an account of the Lestrygons, and Lamiae, upon the Liris in Italy; and also upon other parts of that coast: and some of them did settle there. But they were more particularly to be found in [652]Sicily near Leontium, as the Scholiast upon Lycophron observes. [653][Greek: Laistrugones, hoi nun Leontinoi.] The antient Lestrygons were the people, whose posterity are now called Leontini. The same writer takes notice of their incivility to strangers: [654][Greek: Ouk esan eithismenoi xenous hupodechesthai.] That they were Amonians, and came originally from Babylonia, is pretty evident from the history of the Erythrean Sibyl; who was no other than a Lamian priestess. She is said to have been the daughter of Lamia, who was the daughter of Poseidon. [655][Greek: Sibullan—Lamias ousan thugatera tou Poseidonos.] Under the character of one person is to be understood a priesthood: of which community each man was called Lamus, and each priestess Lamia. By the Sibyl being the daughter of Lamia, the daughter of Poseidon, is meant, that she was of Lamian original, and ultimately descended from the great Deity of the sea. Who is alluded to under that character, will hereafter be shewn. The countries, to which the Sibyl is referred, point out her extraction: for she is said to have come from Egypt, and Babylonia. [656][Greek: Hoi de auten Babulonian, heteroi de Sibullan kalousin Aiguptian.] If the Sibyl came from Babylonia and Egypt, her supposed parent, Lamia, must have been of the same original.

The Lamiae were not only to be found in Italy, and Sicily, but Greece, Pontus, and [657]Libya. And however widely they may have been separated, they are still represented in the same unfavourable light. Euripides says, that their very name was detestable.

[658][Greek: Tis t' ounoma tod' eponeidiston brotois] [Greek: Ouk oide Lamias tes Libustikes genos.]

Philostratus speaks of their bestial appetite, and unnatural gluttony. [659][Greek: Lamias sarkon, kai malista anthropeion erain.] And Aristotle alludes to practices still more shocking: as if they tore open the bodies big with child, that they might get at the infant to devour it. I speak, says he, of people, who have brutal appetites. [660][Greek: Lego de tas theriodeis, hoion ten anthropon, ten legousi tas kuousas anaschizousan ta paidia katestheein.] These descriptions are perhaps carried to a great excess; yet the history was founded in truth: and shews plainly what fearful impressions were left upon the minds of men from the barbarity of the first ages.

One of the principal places in Italy, where the Lamia seated themselves, was about Formiae; of which Horace takes notice in his Ode to AElius Lamia.

[661]AEli, vetusto nobilis ab Lamo, &c. Authore ab illo ducis originem, Qui Formiarum moenia dicitur Princeps, et innantem Maricae Littoribus tenuisse Lirim.

The chief temple of the Formians was upon the sea-coast at Caiete. It is said to have had its name from a woman, who died here: and whom some make the nurse of AEneas, others of Ascanius, others still of [662]Creusa. The truth is this: it stood near a cavern, sacred to the God Ait, called Ate, Atis, and Attis; and it was hence called Caieta, and Caiatta. Strabo says, that it was denominated from a cave, though he did not know the precise [663]etymology. There were also in the rock some wonderful subterranes, which branched out into various apartments. Here the antient Lamii, the priests of Ham, [664]resided: whence Silius Italicus, when he speaks of the place, styles it [665]Regnata Lamo Caieta. They undoubtedly sacrificed children here; and probably the same custom was common among the Lamii, as prevailed among the Lacedaemonians, who used to whip their children round the altar of Diana Orthia. Thus much we are assured by Fulgentius, and others, that the usual term among the antient Latines for the whipping of children was Caiatio. [666]Apud Antiquos Caiatio dicebatur puerilis caedes.

The coast of Campania seems to have been equally infamous: and as much dreaded by mariners, as that of Rhegium, and Sicily. Here the Sirens inhabited, who are represented, as the bane of all, who navigated those seas. They like the Lamii were Cuthite, and Canaanitish priests, who had founded temples in these parts; and particularly near three small islands, to which they gave name. These temples were rendered more than ordinary famous on account of the women, who officiated. They were much addicted to the cruel rites, of which I have been speaking; so that the shores, upon which they resided, are described, as covered with the bones of men, destroyed by their artifice.

[667]Jamque adeo scopulos Sirenum advecta subibat, Difficiles quondam, multorumque ossibus albos.

They used hymns in their temples, accompanied with the music of their country: which must have been very enchanting, as we may judge from the traditions handed down of its efficacy. I have mentioned, that the songs of the Canaanites and Cretans were particularly plaintive, and pleasing:

[668]They sang in sweet but melancholy strains; Such as were warbled by the Delian God, When in the groves of Ida he bewail'd The lovely lost Atymnius.

But nothing can shew more fully the power of antient harmony than the character given of the Sirens. Their cruelty the antients held in detestation; yet always speak feelingly of their music. They represent their songs as so fatally winning, that nobody could withstand their sweetness. All were soothed with it; though their life was the purchase of the gratification. The Scholiast upon Lycophron makes them the children of the muse [669]Terpsichore. Nicander supposes their mother to have been Melpomene: others make her Calliope. The whole of this is merely an allegory; and means only that they were the daughters of harmony. Their efficacy is mentioned by [670]Apollonius Rhodius: and by the Author of the Orphic [671]Argonautica: but the account given by Homer is by far the most affecting.

[672][Greek: Seirenas men proton aphixeai, hai rha te pantas] [Greek: Anthropous thelgousin, hotis spheas eisaphikanei.] [Greek: Hostis aidreiei pelasei, kai phthongon akousei] [Greek: Seirenon, toi d' outi gune, kai nepia tekna] [Greek: Oikade nostesanti paristatai, oude ganuntai;] [Greek: Alla te Seirenes ligurei thelgousin aoidei,] [Greek: Hemenoi en leimoni; polus t' amph' osteophin this] [Greek: Andron puthomenon, peri de rhinoi phthinuthousin.]

They are the words of Circe to Ulysses, giving him an account of the dangers which he was to encounter.

[673]Next where the Sirens dwell, you plough the seas. Their song is death, and makes destruction please. Unblest the man, whom music makes to stray Near the curst coast, and listen to their lay. No more that wretch shall view the joys of life, His blooming offspring, or his pleasing wife.

In verdant meads they sport, and wide around Lie human bones, that whiten all the ground: The ground polluted floats with human gore, And human carnage taints the dreadful shore. Fly, fly the dangerous coast.

The story at bottom relates to the people above-mentioned; who with their music used to entice strangers into the purlieus of their temples, and then put them to death. Nor was it music only, with which persons were seduced to follow them. The female part of their choirs were maintained for a twofold purpose, both on account of their voices and their beauty. They were accordingly very liberal of their favours, and by these means enticed seafaring persons, who paid dearly for their entertainment. Scylla was a personage of this sort: and among the fragments of Callimachus we have a short, but a most perfect, description of her character.

[674][Greek: Skulla, gune katakasa, kai ou psuthos ounom' echousa.]

[Greek: Katakasa] is by some interpreted malefica: upon which the learned Hemsterhusius remarks very justly—[Greek: katakasa] cur Latine vertatur malefica non video. Si Grammaticis obtemperes, meretricem interpretabere: erat enim revera [Greek: Nesiotis kale hetaira], ut Heraclitus [Greek: peri apis]: c. 2. Scylla then, under which character we are here to understand the chief priestess of the place, was no other than a handsome island strumpet. Her name it seems betokened as much, and she did not belie it: [Greek: ou psuthos ounom' echousa]. We may from these data decipher the history of Scylla, as given by Tzetzes. [Greek: En de proton Skulla gune euprepes; Poseidoni de sunousa apetheriothe.] Scylla was originally a handsome wench: but being too free with seafaring people she made herself a beast. She was, like the Sibyl of Campania, said by Stesichorus to have been the daughter of [675]Lamia. Hence we may learn, that all, who resided in the places, which I have been describing, were of the same religion, and of the same family; being the descendants of Ham, and chiefly by the collateral branches of Chus, and Canaan.

The like rites prevailed in Cyprus, which had in great measure been peopled by persons of these [676]families. One of their principal cities was Curium, which was denominated from [677]Curos, the Sun, the Deity, to whom it was sacred. In the perilous voyages of the antients nothing was more common than for strangers, whether shipwrecked, or otherwise distressed, to fly to the altar of the chief Deity, [Greek: Theou philiou, kai xeniou], the God of charity and hospitality, for his protection. This was fatal to those who were driven upon the western coast of Cyprus. The natives of Curium made it a rule to destroy all such, under an appearance of a religious rite. Whoever laid their hands upon the altar of Apollo, were cast down the precipice, upon which it stood. [678][Greek: Euthus estin akra, aph' hes rhiptousi tous hapsamenous tou bomou tou Apollonos]. Strabo speaks of the practice, as if it subsisted in his time. A like custom prevailed at the Tauric Chersonesus, as we are informed by Herodotus. [679][Greek: Thuousi men tei Parthenoi tous te nauegous, kai tous an labosi Hellenon epanachthentas, tropoi toioide. Katarxamenoi rhopaloi paiousi ten kephalen. Hoi men de legousi, hos to soma apo tou kremnou diotheousi kato; epi gar kremnou hidrutai to Hiron. ktl.] The people of this place worship the virgin Goddess Artemis: at whose shrine they sacrifice all persons, who have the misfortune to be shipwrecked upon their coast: and all the Grecians, that they can lay hold of, when they are at any time thither driven. All these they without any ceremony brain with a club. Though others say, that they shove them off headlong from a high precipice: for their temple is founded upon a cliff.

The den of Cacus was properly Ca-Chus, the cavern or temple of Chus, out of which the poets, and later historians have formed a strange personage, whom they represent as a shepherd, and the son of Vulcan. Many antient Divinities, whose rites and history had any relation to Ur in Chaldea, are said to have been the children of Vulcan; and oftentimes to have been born in fire. There certainly stood a temple of old upon the Aventine mountain in Latium, which was the terror of the neighbourhood. The cruelties of the priests, and their continual depredations, may be inferred from the history of Cacus. Virgil makes Evander describe the place to AEneas; though it is supposed in his time to have been in ruins.

[680]Jam primum saxis suspensam hanc aspice rupem, Disjectae procul ut moles, desertaque montis Stat domus, et scopuli ingentem traxere ruinam. Hic spelunca fuit, vasto submota recessu, Semihominis Caci, facies quam dira tegebat, Solis inaccessum radiis: semperque recenti Caede tepebat humus; foribusque affixa superbis Ora virum tristi pendebant pallida tabo. Huic monstro Vulcanus erat pater.

Livy mentions Cacus as a shepherd, and a person of great strength, and violence. [681]Pastor, accola ejus loci, Cacus, ferox viribus. He is mentioned also by Plutarch, who styles him Caccus, [Greek: Kakkos]. [682][Greek: Ton men gar Hephaistou paida Romaioi Kakkon historousi pur kai phlogas aphienai dia tou stomatos exo rheousas.] As there were both priests, and priestesses, in temples of this sort, persons styled both Lami, and Lamiae; so we read both of a Cacus, and a Caca. The latter was supposed to have been a Goddess, who was made a Deity for having betrayed her brother to Hercules. [683]Colitur et Caca, quae Herculi fecit indicium boum; divinitatem consecuta, quia perdidit fratrem. In short, under the characters of Caca, and Cacus, we have a history of Cacusian priests, who seem to have been a set of people devoted to rapine and murder.

What we express Cocytus, and suppose to have been merely a river, was originally a temple in Egypt called Co-Cutus: for rivers were generally denominated from some town, or temple, near which they ran. Co-Cutus means the Cuthite temple, the house of Cuth. It was certainly a place of inquisition, where great cruelties were exercised. Hence the river, which was denominated from it, was esteemed a river of hell; and was supposed to have continual cries, and lamentations resounding upon its waters.

[684]Cocytus, named of lamentation loud Heard on its banks.

Milton supposes the river to have been named from the Greek word [Greek: kokutos]: but the reverse is the truth. From the baleful river and temple Co-cutus came the Greek terms [Greek: kokutos], and [Greek: kokuo]. Acheron, another infernal river, was properly a temple of Achor, the [Greek: theos apomuios] of Egypt, Palestine, and Cyrene. It was a temple of the Sun, called Achor-On: and it gave name to the river, on whose banks it stood. Hence like Cocutus it was looked upon as a melancholy stream, and by the Poet Theocritus styled [685][Greek: Acheronta polustonon], the river of lamentations. Aristophanes speaks of an eminence of this name, and calls it [686][Greek: Acherontios skopelos haimatostages], the rock of Acheron, dropping blood.

* * * * *

OF

MEED OR [Greek: METIS],

AND THE

GODDESS HIPPA.

One of the most antient Deities of the Amonians was named Meed, or Meet; by which was signified divine wisdom. It was rendered by the Grecians [Greek: Metis] in the masculine: but seems to have been a feminine Deity; and represented under the symbol of a beautiful female countenance surrounded with serpents. The author of the Orphic Poetry makes Metis the origin of all [687]things: which Proclus expresses [688][Greek: ten demiourgiken aitian]: and supposes this personage to be the same as Phanes, and Dionusus, from whom all things proceeded. By Timotheus Chronographus, in his account of the creation, this divinity was described as that vivifying light, which first broke forth upon the infant world, and produced life and motion. His notion is said to have been borrowed from Orpheus: [Greek: Ephrase de (ho] [689] [Greek: Orpheus) hoti to phos rhexan ton aithera ephotise pasan ten ktisin; eipon, ekeino einai to phos to rhexan ton aithera to proeiremenon, to hupertaton panton, hou onoma ho autos Orpheus akousas ek Manteias exeipe METIS, hoper hermeneuetai BOULE, PHOS, ZOODOTER. Eipen en tei autou ekthesei tautas tas treis theias ton onomaton dunameis mian einai dunamin, kai hen kratos touton Theon, hon oudeis horai.] The account is remarkable. Hippa was another Goddess, of the like antiquity, and equally obsolete. Some traces however are to be still found in the Orphic verses above-mentioned, by which we may discover her original character and department. She is there represented as the nurse of [690]Dionusus, and seems to have been the same as Cybele, who was worshipped in the mountains of [691]Phrygia, and by the Lydians upon Tmolus. She is said to have been the soul of the [692]world: and the person who received and fostered Dionusus, when he came from the thigh of his father. This history relates to his second birth, when he returned to a second state of childhood. Dionusus was the chief God of the Gentile world, and worshipped under various titles; which at length came to be looked upon as different Deities. Most of these secondary Divinities had the title of Hippius, and Hippia: and as they had female attendants in their temples, these too had the name of Hippai. What may have been the original of the term Hippa, and Hippus, will be matter of future disquisition. Thus much is certain, that the Greeks, who were but little acquainted with the purport of their antient theology, uniformly referred it to [693]horses. Hence it was often prefixed to the names of Gods, and of Goddesses, when it had no relation to their department; and seemed inconsistent with their character. We have not only an account of [Greek: Ares Hippios], Mars the horseman; but of Poseidon Hippius, though a God of the sea. He is accordingly complimented upon this title by the Poet Aristophanes.

[694][Greek: Hippi' Anax Poseidon, hoi] [Greek: Chalkokroton hippon ktupos] [Greek: Kai chremetismos handanei.]

Ceres had the title of Hippia: and the Goddess of wisdom, Minerva, had the same. We read also of Juno Hippia, who at Olympia partook of joint rites and worship, with those equestrian Deities Neptune, and Mars. Pausanias mentions [695][Greek: Poseidonos Hippiou, mai Heras Hippiou bomoi]: and hard-by [Greek: tei men Areos Hippiou, tei de Athenas Hippiou bomos.] In Arcadia, and Elis, the most antient rites were preserved: and the Grecians might have known, that the terms Hippa and Hippia were of foreign purport from the other titles given to Juno at Olympia. For they sacrificed here to [696]Amonian Juno, and to Juno Paramonian; which were also titles of Hermes. Hippa was a sacred Egyptian term, and as such was conferred upon Arsinoe, the wife of Ptolemy Philadelphus: for the princes of Egypt always assumed to themselves sacred appellations. [697][Greek: Hippia Arsinoe, he tou Philadelphou gune.] As the Grecians did not inquire into the hidden purport of antient names, they have continually misrepresented the histories of which they treated. As Ceres was styled Hippa, they have imagined her to have been turned into a [698]mare: and Hippius Poseidon was in like manner changed to a horse, and supposed in that shape to have had an intimate acquaintance with the Goddess. Of this Ovid takes notice.

[699]Et te, flava comas, frugum mitissima mater Sensit equum: te sensit avem crinita colubris Mater equi volucris.

The like is mentioned of the nymph [700]Ocuroe: also of Philyra, who was so changed by Saturn. He is said to have taken upon himself the same shape, and to have followed her neighing over the mountains of Thessaly.

[701]Talis et ipse jubam cervice effudit equina Conjugis adventu pernix Saturnus, et altum Pelion hinnitu fugiens implevit acuto.

All these legendary stories arose from this antient term being obsolete, and misapplied. Homer makes mention of the mares of Apollo, which the God was supposed to have bred in Pieria:

[702][Greek: Tas en Pieriei threps' argurotoxos Apollon.]

And he has accordingly put them in harness, and given them to the hero Eumelus. Callimachus takes notice of the same mares in his hymn to the Shepherd God Apollo.

[703][Greek: Phoibon kai Nomion kikleskomen, exet' ekeinou,] [Greek: Exet' ep' Amphrusoi zeugetidas etrephen hippas,] [Greek: Eitheou hup' eroti kekaumenos Admetoio.]

These Hippai, misconstrued mares, were priestesses of the Goddess Hippa, who was of old worshipped in Thessaly, and Thrace, and in many different regions. They chanted hymns in her temples, and performed the rites of fire: but the worship growing obsolete, the very terms were at last mistaken. How far this worship once prevailed may be known from the many places denominated from Hippa. It was a title of Apollo, or the Sun, and often compounded Hippa On, and contracted Hippon: of which name places occur in Africa near Carthage[704]. [Greek: Hete de Kirta polis entautha kai hoi duo Hippones.] Argos was of old called Hippeion; not from the animal [Greek: Hippos], but [705][Greek: apo Hippes tou Danaou,] from Hippa the daughter of Danaus. That is from a priestess, who founded there a temple, and introduced the rites of the Goddess whom she served. As it was a title of the Sun, it was sometimes expressed in the masculine gender Hippos: and Pausanias takes notice of a most curious, and remarkable piece of antiquity, though he almost ruins the purport of it by referring it to an horse. It stood near mount Taygetus in Laconia, and was called the monument of Hippos. The author tells us, [706]that at particular intervals from this monument stood seven pillars, [Greek: kata tropon oimai archaion,] placed, says he, as I imagine, according to some antient rule and method; which pillars were supposed to represent the seven planets. If then these exterior stones related to the [707]seven erratic bodies in our sphere, the central monument of Hippos must necessarily have been designed for the Sun. And however rude the whole may possibly have appeared, it is the most antient representation upon record, and consequently the most curious, of the planetary system.

It is from hence, I think, manifest, that the titles Hippa, and Hippos, related to the luminary Osiris; and betokened some particular department of that Deity, who was the same as Dionusus. He was undoubtedly worshipped under this appellation in various regions: hence we read of Hippici Montes in Colchis: [Greek: Hippou kome] in Lycia: [Greek: Hippou akra] in Libya: [Greek: Hippou oros] in Egypt: and a town Hippos in Arabia Felix. There occur also in composition[708], Hippon, Hipporum, Hippouris, Hippana, Hipponesus, Hippocrene. This last was a sacred fountain, denominated from the God of light, who was the patron of verse, and science: but by the Greeks it was referred to an animal, and supposed to have been produced by the hoof of an horse. The rites of Dionusus Hippius were carried into Thrace, where the horses of Diomedes were said to have been fed with human flesh. Deianira is introduced by Ovid, as asking Hercules, if he did not well remember this practice.

[709]Non tibi succurrit crudi Diomedis imago, Efferus humana qui dape pavit equos?

Abderus, the founder of Abdera, is supposed to have been a victim to these animals: of which Scymnus Chius gives the following account.

[710][Greek: Ton d' epi thalattei keimenon estin polis] [Greek: Abder', ap' Abderou men onomasmene,] [Greek: Tou kai ktisantos proteron auten; hos dokei] [Greek: Hupo ton Diomedous husteron xenoktonon] [Greek: Hippon phtharenai.]

These horses, [Greek: xenoktonoi], which fed upon the flesh of strangers, were the priests of Hippa, and of Dionusus, styled Hippus, or more properly Hippius. They seem to have resided in an island, and probably in the Thracian Chersonese: which they denominated [711]Diu-Medes, or the island of the Egyptian Deity Medes. From hence the Grecian Poets have formed a personage Diomedes, whom they have made king of the country. There were opposite to Apulia islands of the same name, where similar rites prevailed. The priests were here Cycneans, and described as a species of swans, who were kind to people of their own race, but cruel to [712]strangers. A Diomedes is supposed to have been a king in these parts, and to have given name to these islands. It is said by Scymnus Chios above, that Abderus, who was devoured by the horses of Diomedes in Thrace, built the city, which bore his name. The Grecians continually supposed the personage, in whose honour a city was built, to have been the founder. I have mentioned, that Abderus signifies the place of Abdir, which is a contraction of Abadir, the serpent Deity Ad-Ur, or Adorus. And it is plain from many passages in antient writers, that human sacrifices were common at his shrine; and particularly those of infants. By Abdera being a victim to the horses of Diomedes is meant that the natives of that place, which stood in the vicinity of the Chersonesus, were obliged to submit to the cruel rites of the Diomedean [713]priests. The very name must have come from them; for they worshipped the Deity under the titles of Meed, Hippa, and Abadir; and various other appellations.

There is an account given by [714]Palaephatus of one Metra, who in the more authentic manuscripts is called [Greek: Mestra], Meestra. It is said of her, that she could change herself into various forms, particularly [Greek: ek kores genesthai boun, kai authis kuna, kai orneon,] that she would instead of a young woman appear an ox, or a cow; or else be in the shape of a dog, or of a bird. She is represented as the daughter of Eresicthon: and these uncommon properties are mentioned by Ovid[715], who sets them off with much embellishment. The story at bottom is very plain. Egypt, the land of the Mizraim, was by the Greeks often styled [716]Mestra and [717]Mestraia: and by the person here called Mestra we are certainly to understand a woman of that country. She was sometimes mentioned simply as a Cahen, or priestess, which the Grecians have rendered [Greek: kuna], a dog. Women in this sacred capacity attended at the shrine of Apis, and Mneuis; and of the sacred heifer at Onuphis. Some of them in different countries were styled Cygneans, and also Peleiadae, of whom the principal were the women at [718]Dodona. Many of them were priestesses of Hippa, and upon that account styled Hippai, as I have shewn. Hence the mythologists under the character of Meestra have represented an Egyptian priestess, who could assume many departments, which were misconstrued different shapes. She could become, if we may credit Ovid,

Nunc equa, nunc ales, modo bos.

or according to Palaephatus, [Greek: boun, kuna, kai orneon]: a cow, a dog, and a bird. The whole of this related to the particular service of the priestess; and to the emblem under which the Deity was worshipped.

* * * * *

RITES

OF

DAMATER, OR CERES.

I shall now proceed to the rites of Ceres: and the general character of this Goddess is so innocent, and rural, that one would imagine nothing cruel could proceed from her shrine. But there was a time, when some of her temples were as much dreaded, as those of Scylla, and the Cyclops. They were courts of justice; whence she is often spoken of as a lawgiver.

[719]Prima Ceres unco terram dimovit aratro, Prima dedit leges.

She is joined by Cicero with Libera, and they are styled the Deities, [720]a quibus initia vitae, atque victus, legum, morum, mansuetudinis, humanitatis, exempla hominibus, et civitatibus data, ac dispertita esse dicantur. The Deity, to whom she was a substitute, was El, the Sun. He was primarily worshipped in these temples: and I have shewn, that they were from Achor denominated Acherontian; also temples of Ops, and Oupis, the great serpent God. Hence it is said by Hesychius, that Acheron, and Ops, and Helle, and [721]Gerys, and Terra, and Demeter, were the same. [Greek: He] [722][Greek: Achero, kai Opis, kai Helle, kai Gerus, kai Ge, kai Demeter,] [723][Greek: to auto.] Ceres was the Deity of fire: hence at Cnidus she was called [Greek: Kura], [724]Cura, a title of the Sun. Her Roman name Ceres, expressed by Hesychius Gerys, was by the Dorians more properly rendered [725]Garys. It was originally a name of a city, called [Greek: Charis]: for many of the Deities were erroneously called by the names of the places where they were worshipped. Charis is Char-Is, the [726]city of fire; the place where Orus and Hephastus were worshipped. Hence as a personage she is made the wife of [727]Vulcan, on account of her relation to fire. Her title of Damater was equally foreign to Greece; and came from Babylonia, and the east. It may after this seem extraordinary, that she should ever be esteemed the Goddess of corn. This notion arose in part from the Grecians not understanding their own theology: which bad originally, became continually more depraved, through their ignorance. The towers of Ceres were P'urtain, or [Greek: Prutaneia]; so called from the fires, which were perpetually there preserved. The Grecians interpreted this [Greek: purou tameion]; and rendered, what was a temple of Orus, a granary of corn. In consequence of this, though they did not abolish the antient usage of the place, they made it a repository of grain, from whence they gave largesses to the people upon any act of merit. [728][Greek: Topos en par' Athenaiois, en hoi koinai siteseis tois demosiois euergetais edidonto; hothen kai Prutaneion ekaleito, hoionei purotameion; puros gar ho sitos;] In early times the corn there deposited seems to have been for the priests and [729]diviners. But this was only a secondary use, to which these places were adapted. They were properly sacred towers, where a perpetual fire was preserved. Pausanias takes notice of such a one in Arcadia. [730][Greek: Demetros, kai Kores hieron, pur de entautha kaiousi, poioumenoi phrontida, me lathei sphisin aposbesthen.] He mentions a like circumstance at the Prutaneion in Elis[731]: [Greek: Esti de hei Hestia tephras kai aute pepoiemene, kai ep' autes pur ana pasan te hemeran, kai en pasei nukti hosautos kaietai.] Attica at first was divided into separate and independent hamlets: each of which had its own Prutaneion, and Archon. These Archons were priests of the [732]Prutaneia; and were denominated from their office. Archon is the same as Orchon, and like Chon-Or signifies the God of light, and fire; from which title the priests had their name. In Babylonia, and Chaldea, they were called Urchani.

As in these temples there was always a [733]light, and a fire burning on the hearth, some of the Grecians have varied in their etymology, and have derived the name from [Greek: pur], Pur. Suidas supposes it to have been originally called [Greek: Puros tameion]. [734][Greek: Prutaneion, puros tameion, entha en asbeston pur.] The Scholiast upon Thucydides speaks to the same purpose. [735][Greek: Alloi de phasin, hoti to Prutaneion puros en tameion, entha en asbeston pur.] Others tell us, that the Prutaneion was of old called Puros Tameion, from [Greek: pur], pur: because it was the repository of a perpetual fire. It was sacred to Hestia, the Vesta of the Romans; which was only another title for Damater: and the sacred hearth had the same name. [736][Greek: Hestian d' an kuriotata kaloies ten en Prutaneioi, eph' hes to pur to asbeston anaptetai.] I have mentioned, that these places were temples, and at the same time courts of justice: hence we find, that in the Prutaneion at Athens, the laws of Solon were [737]engraved. These laws were described upon wooden cylinders: some of which remained to the time of [738]Plutarch.

Many of these temples were dedicated to the Deity under the name of Persephone, or Proserpine, the supposed daughter of Ceres. They were in reality the same personage. Persephone was styled [Greek: Kora], Cora; which the Greeks misinterpreted [Greek: Parthenos], the virgin, or damsel. How could a person, who according to the received accounts had been ravished by Pluto, and been his consort for ages; who was the reputed queen of hell, be styled by way of eminence [Greek: Parthenos]? [Greek: Kora], Cora, which they understood was the same as Cura, a feminine title of the sun: by which Ceres also was called at Cnidos. However mild and gentle Proserpine may have been represented in her virgin state by the Poets; yet her tribunal seems in many places to have been very formidable. In consequence of this we find her with Minos, and Rhadamanthus, condemned to the shades below, as an infernal inquisitor. Nonnus says,

[739][Greek: Persephone thorexen Erinnuas.]

Proserpine armed the furies. The notion of which Furies arose from the cruelties practised in these Prutaneia. They were called by the Latines, Furiae; and were originally only priests of fire: but were at last ranked among the hellish tormentors. Ceres the benefactress, and lawgiver, was sometimes enrolled in the list of these daemons. This is manifest from a passage in Antimachus, quoted by Pausanias, where her temple is spoken of as the shrine of a Fury.

[740][Greek: Demetros, tothi phasin Erinnuos einai edethlon.]

The like is mentioned by the Scholiast upon Lycophron, [741][Greek: Erinnus he Demeter en Onkais polei tes Arkadias timaitai.] Her temple stood upon the river Ladon, and she had this name given to her by the people of the place. [Greek: Kalousi de Erinnun hoi Thelpousioi ten Theon.] The Thelpusians call the Goddess Demeter a Fury. Herodotus speaks of a Prutaneion in Achaia Pthiotic, called Leitus; of which he gives a fearful account. No person, he says, ever entered the precincts, who returned. Whatever person ever strayed that way, was immediately seized upon by the priests, and sacrificed. The custom so far prevailed, that many, who thought they were liable to suffer, fled away to foreign parts. And he adds, that after a long time, when any of them ventured to return, if they were caught, they were immediately led to the Prutaneion. Here they were crowned with garlands. and in great parade conducted to the altar. I shall quote the author's words. [742][Greek: Leiton de kaleousi to Prutaneion hoi Achaioi; en de eselthei, ouk esti, hokos exeisi, prin e thusesthai mellei; hoste ti pros toutoisi polloi ede ton mellonton touteon thusesthai, deisantes oichonto apodrantes es allen choren. Chronou de proiontos, opiso katelthontes, en aliskontai, estellonto es to Prutaneion, hos thuetai te exegeonto, stemmasi pas pukastheis, kai hos sun pompei exachtheis.] The people of Leitus are said to have been the sons of Cutissorus. Herodotus speaks of the temple, as remaining in his time: and of the custom still subsisting. He farther mentions, that when Xerxes was informed of the history of this place, as he passed through Thessaly, he withheld himself from being guilty of any violation. And he moreover ordered his army to pay due regard to its sanctity; so very awful, it seems, was mysterious cruelty.

I imagine, that the story of the Harpies relates to priests of the Sun. They were denominated from their seat of residence, which was an oracular temple called Harpi, and Hirpi, analogous to Orphi, and Urphi in other places. I have shewn, that the antient name of a priest was Cahen, rendered mistakenly [Greek: kun], and canis. Hence the Harpies, who were priests of Ur, are styled by Apollonius, the Dogs of Jove. His accosting Calais, and Zethus, tells them, that it would be a profanation to offer any injury to those personages.

[743][Greek: Ou themis, o huieis Boreou xipheesin elassan] [Greek: Harpuias, megaloio Dios KYNAS.]

This term in the common acceptation is not applicable to the Harpies, either as birds, for so they are represented; or as winged animals. But this representation was only the insigne of the people, as the vulture, and eagle were of the Egyptians: a lion of the Persians. The Harpies were certainly a [744]college of priests in Bithynia; and on that account called Cahen. They seem to have been a set of rapacious persons, who, for their repeated acts of violence, and cruelty, were driven out of the country. Their temple was styled Arpi; and the environs Arpi-ai: hence the Grecians formed [745][Greek: Harpuiai.] There was a region in Apulia named Arpi; and in its neighbourhood were the islands of Diomedes, and the birds, which were fabled to have been like swans. I have before shewn, that they were Amonian priests: so likewise were the Hirpi near Soracte in Latium. They were priests of fire: of whose customs I have taken notice.

The persons who resided in these temples are represented as persons of great strength and stature: for many of them were of the race of Anac. There is reason to think, that a custom prevailed in these places of making strangers engage in fight with some of the priests trained up for that purpose. The manner of contention was either with the caestus, or by wrestling. And as the priest appointed for the trial was pretty sure of coming off the conqueror, the whole was looked upon as a more specious kind of sacrifice. Amycus, who was king of Bithynia, is represented as of a [746]gigantic size, and a great proficient with the caestus. He was in consequence of it the terror of all strangers who came upon the coast. Cercyon of [747]Megara was equally famed for wrestling; by which art he slew many, whom he forced to the unequal contention. But Cercyon was the name of the [748]place; and they were the Cercyonians, the priests of the temple, who were noted for these achievements. Pausanias gives an account of them under the character of one person. [749][Greek: Einai de ho Kerkuon legetai kai ta alla adikos eis tous xenous, kai palaiein ou boulomenois.] Cercyon was in other respects lawless in his behaviour towards strangers; but especially towards those who would not contend with him in wrestling. These Cercyonians were undoubtedly priests of Ceres, or Damater: who seems to have been tired of their service, and glad to get rid of them, as we are informed by the poet.

[750]Quaeque Ceres laeto vidit pereuntia vultu Corpora Thesea Cercyonea manu.

Before most temples of old were areas, which were designed for Gumnasia, where these feats of exercise were performed. Lucian speaks of one before the temple of [751]Apollo Lucius. And Pausanias mentions that particular [752]parade, where Cercyon was supposed to have exhibited his art. It stood before the tomb of Alope, and was called the Palaestra of Cercyon even in the time of this writer, who takes notice of many others. He styles it [Greek: taphos Alopes], as if it were a tomb. But it was a Taph, or high altar, sacred to Al-Ope, Sol Pytho, who was the Deity of the place called Cer-Cuon. Before this altar was the palaestra; where the Cercyonian priests obliged people to contend with them. I have taken notice of a Pharos at [753]Torone, which Proteus is said to have quitted, that he might not be witness to the cruelties of his sons. He fled, it seems, to Egypt, [Greek: Teknon aluxas tas xenoktonas palas], to shun their wicked practices: for they were so skilled in the Palaestric art, that they slew all strangers whom they forced to engage with them. Taurus, called Minotaurus, was a temple in Crete: but by the Grecians is spoken of as a person. Under this character Taurus is represented as a [754]renowned wrestler, and many persons are said to have been sent from Athens to be victims to his prowess. Eusebius styles him, [755][Greek: omos kai anemeros], a man of a cruel and sour disposition. After he had done much mischief, Theseus at length [Greek: Tauron katepalaise], foiled him in his own art, and slew him. He is supposed to have done the like by Cercyon. [756][Greek: Legetai de ho Kerkuon tous diastantas pantas es palen] [757][Greek: diaphtheirai plen Theseos.] For it is said of Cercyon, that he slew every person who ventured to cope with him in wrestling, except Theseus. In all these instances the place is put for the persons who resided in it: of which mistake I have been obliged often to take notice.

Antient history affords numberless instances of this ungenerous and cruel practice. The stranger, who stood most in need of courtesy, was treated as a profest enemy: and the rites of hospitality were evaded under the undue sanction of a sacrifice to the Gods. In the history of Busiris we have an account of this custom prevailing in Egypt. [758][Greek: Bousirin de kata ten Aigupton toi Dii kallierein sphagiazonta tous parepidemountas XENOUS.] It is said of Busiris, that he used to offer to Jupiter, as the most acceptable sacrifice, all the strangers, whom chance brought into his country. There was a tradition concerning Antaeus, that he covered the roof of a temple, sacred to Poseidon, with the sculls of foreigners, whom he forced to engage with him. The manner of the engagement was by [759]wrestling. Eryx in Sicily was a proficient in this art, and did much mischief to strangers: till he was in his turn slain. The Deity was the same in these parts, as was alluded to under the name of Taurus, and Minotaurus, in Crete; and the rites were the same. Hence Lycophron speaks of Eryx by the name of Taurus; and calls the place of exercise before the temple,

[760][Greek: Taurou gumnadas kakoxenou] [Greek: Pales konistras.]

This the Scholiast interprets [Greek: palaistran tou Erukos tou xenoktonou], The Gymnasium of Eryx, who used to murder strangers. Androgeos the son of Minos came to the [761]like end, who had been superior to every body in this art. Euripides styles the hero Cycnus [762][Greek: xenodaiktan], on account of his cruelty to strangers. He resided it seems near the sea-coast; used to oblige every person, who travelled that way, or whom ill fortune brought on shore to contend with him. And his ambition was to be able with the skulls of the victims, which he slew, to build a temple to Apollo. [763][Greek: Kakoxenos ho Kuknos, kai en parodoi tes thalasses oikon, epekertomei tous pariontas, naon toi Apolloni boulomenos ek ton kephalon oikodomesai.] Mention is made of Lycaon, qui advenas et hospites trucidavit. He is said to have founded the temple of Jupiter [764]Lycaeus, and to have first introduced human sacrifices, particularly those of infants. [Greek: Lukaon de epi ton bomon ton] [765][Greek: Lukaiou Dios brephos enenken anthropou, kai ethuse to brephos, kai espeisen epi tou bomou to haima.] Lycaon was the person, who brought an infant, the offspring of a man, to the altar of Zeus Lucaios: and he slew the infant, and he sprinkled the altar with the blood which issued from it. Antinous in Homer threatens to send Irus to one Echetus, a king in Epirus, who was the dread of that country. The same threat is uttered against [766]Ulysses, if he should presume to bend the bow, which Penelope had laid before the suitors. Under the character of Lycaon, Cycnus, &c. we are to understand Lycaonian and Cycnean priests; which latter were from Canaan: and this method of interpretation is to be observed all through these histories. Echetus, [Greek: Echetos], was a title of Apollo, rendered more commonly [767][Greek: Hekatos] by the Greeks, as if it came from the word [Greek: hekas]. It was an Amonian title by which Orus, and Osiris, were called: and this king Echetus was a priest of that family, who was named from the Deity, whom he served. The Poet styles him [Greek: broton delemona], from his cruelty to strangers.

[768][Greek: Pempso s' Epeironde balon en nei melainei] [Greek: Eis Echeton basilea, broton delemona panton.] [Greek: Hos k' apo rhina tameisi, kai ouata nelei chalkoi,] [Greek: Medea t' exerusas doei kusin oma dasasthai.]

I'll send thee, caitiff, far beyond the seas, To the grim tyrant Echetus, who mars All he encounters; bane of human kind. Thine ears he'll lop, and pare the nose away From thy pale ghastly visage: dire to tell! The very parts, which modesty conceals, He'll tear relentless from the seat of life, To feed his hungry hounds.

When the Spaniards got access to the western world, there were to be observed many rites, and many terms, similar to those, which were so common among the sons of Ham. Among others was this particular custom of making the person, who was designed for a victim, engage in fight with a priest of the temple. In this manner he was slaughtered: and this procedure was esteemed a proper method of [769]sacrifice.

The histories of which I have been speaking were founded in truth, though the personages are not real. Such customs did prevail in the first ages: and in consequence of these customs we find those beggarly attributes of wrestling and boxing conferred upon some of the chief Divinities. Hercules and Pollux were of that number, who were as imaginary beings, as any mentioned above: yet represented upon earth as sturdy fellows, who righted some, and [770]wronged many. They were in short a kind of honourable Banditti, who would suffer nobody to do any mischief, but themselves. From these customs were derived the Isthmian, Nemean, Pythic, and Olympic games, together with those at Delos. Of these last Homer gives a fine description in his Hymn to Apollo.

[771][Greek: Alla su Deloi, Phoibe, malist' epiterpeai etor.] [Greek: Entha toi helkechitones Iaones egerethontai,] [Greek: Autois sun paidessi, kai aidoieis alochoisi.] [Greek: Hoide se PYGMACHIEi te, kai orchethmoi, kai aoidei] [Greek: Mnesamenoi terpousin, hotan stesontai agona.]

These contentions had always in them something cruel, and savage: but in later times they were conducted with an appearance of equity. Of old the whole ceremony was a most unfair and barbarous process.

* * * * *

CAMPE AND CAMPI.

Another name for those Amonian temples was Campi, of the same analogy, and nearly of the same purport, as Arpi above-mentioned. It was in after times made to signify the parade before the temples, where they wrestled, and otherwise celebrated their sacred games; and was expressed Campus. When chariots came in fashion, these too were admitted within the precincts; and races of this sort introduced. Among the Latines the word Campus came to mean any open and level space; but among the Sicilians the true meaning was in some degree preserved. [Greek: Kampos—Ippodromos, Sikuloi.] Hesychius. It was properly a place of exercise in general, and not confined to races. Hence a combatant was styled [772]Campio, and the chief persons, who presided, [773]Campigeni. The exercise itself was by the Greeks styled [Greek: agon, aethlos, hamilla]; all Amonian terms, taken from the titles of the Deity, in whose honour the games were instituted. These temples partly from their symbols, and partly from their history, being misinterpreted, were by the antient mythologists represented as so many dragons and monsters. Nonnus mentions both Arpe, and Campe in this light, and says that the latter had fifty heads, each of some different beast,

[774][Greek: Es apo deires] [Greek: Enthee pentekonta kareata poikila theron.]

But Campe was an oracular temple and inclosure, sacred to Ham or Cham: where people used to exercise. The fifty heads related to the number of the priests, who there resided; and who were esteemed as so many wild beasts for their cruelty. Nonnus makes Jupiter kill Campe: but Diodorus Siculus gives the honour to Dionusus; who is supposed to have slain this monster at Zaborna in Libya; and to have raised over her, [Greek: choma pammegethes], a vast mound of earth. This heap of soil was in reality a high place or altar; which in after times was taken for a place of burial. These inclosures grew by degrees into disrepute; and the history of them obsolete. In consequence of which the [Greek: taphoi], or mounds, were supposed to be the tombs of heroes. The Grecians, who took every history to themselves, imagined, that their Jupiter and Dionusus, and their Hercules had slain them. But what they took for tombs of enemies were in reality altars to these very Gods; who were not confined to Greece, nor of Grecian original. The Campanians in Italy were an antient Amonian colony; and they were denominated from Campe or Campus, which was probably the first temple, they erected. Stephanus Byzantinus shews, that there was of old such a place: [Greek: Kampos—ktisma Kampanou]: but would insinuate that it took its name from a person the head of the colony. Eustathius more truly makes it give name to the people: though he is not sufficiently determinate. [775][Greek: Kampanoi apo ton hupokathemenon ekei Kampon onomasthesan, e apo Kampou poleos.] There were many of these Campi in Greece, which are styled by Pausanias [Greek: hupaithra], in contradistinction to the temples, which were covered. They are to be found in many parts of the world, where the Amonian religion obtained, which was propagated much farther than we are aware. In our island the exhibition of those manly sports in vogue among country people is called Camping: and the inclosures for that purpose, where they wrestle and contend, are called Camping closes. There are many of them in Cambridgeshire, as well as in other parts of the kingdom. In Germany we meet with the name of Kaempenfelt; in which word there is no part derived from the Latin language: for the terms would then be synonymous, and one of them redundant. Kaempenfelt was, I imagine, an antient name for a field of sports, and exercise, like the gymnasium of the Greeks: and a Camping place in Britain is of the like purport.

* * * * *

ANTIENT HEROES.

[Greek: Katholou de phasin (hoi Aiguptioi) tous Hellenas exidiazesthai tous epiphanestatous Heroas te, kai Theous, eti de kai apoikias tas par' heauton.] Diodorus Sicul. l. 1. p. 21.

It has been my uniform purpose, during the whole process, which I have made in my system, to shew, that the Grecians formed Deities out of titles; and that they often attributed to one person, what belonged to a people. And when they had completed the history, they generally took the merit of it to themselves. By means of this clue we may obtain an insight into some of the most remote, and the most obscure parts of antiquity. For many and great achievements have been attributed to heroes of the first ages, which it was not possible for them singly to have performed. And these actions, though in some degree diversified, and given to different personages, yet upon examination will be found to relate to one people or family; and to be at bottom one and the same history.

OSIRIS.

If we consider the history of Osiris, he will appear a wonderful conqueror, who travelled over the face of the whole [776]earth, winning new territories, wherever he came; yet always to the advantage of those whom he subdued. He is said to have been the son of Rhea: and his chief attendants in his peregrinations were Pan, Anubis, Macedo, with Maro, a great planter of vines; also Triptolemus much skilled in husbandry. The people of India claimed Osiris, as their own; and maintained, that he was born at Nusa in their [777]country. Others supposed his birth-place to have been at Nusa in [778]Arabia, where he first planted the vine. Many make him a native of Egypt: and mention the rout of his travels as commencing from that country through Arabia, and Ethiopia; and then to India, and the regions of the east. When he was arrived at the extremities of the ocean, he turned back, and passed through the upper provinces of Asia, till he came to the Hellespont, which he crossed. He then entered [779]Thrace, with the King of which he had a severe encounter: yet he is said to have persevered in his rout westward, till he arrived at the fountains of the Ister. He was also in Italy, and Greece: from the former of which he expelled the giants near Phlegra in Campania. He visited many places upon the ocean: and though he is represented as at the head of an army; and his travels were attended with military operations; yet he is at the same time described with the Muses, and Sciences in his retinue. His march likewise was conducted with songs, and dances, and the sound of every instrument of music. He built cities in various parts; particularly [780]Hecatompulos, which he denominated Theba, after the name of his mother. In every region, whither he came, he is said to have instructed the people in [781]planting, and sowing, and other useful arts. He particularly introduced the vine: and where that was not adapted to the soil, he taught the natives the use of ferment, and shewed them the way to make [782]wine of barley, little inferior to the juice of the grape. He was esteemed a great blessing to the Egyptians both as a [783]Lawgiver, and a King. He first built temples to the Gods: and was reputed a general benefactor of [784]mankind. After many years travel they represent him as returning to Egypt in great triumph, where after his death he was enshrined as a Deity. His Taphos, or high altar, was shewn in many places: in all which he in aftertimes was supposed to have been buried. The people of Memphis shewed one of them; whereon was a sacred pillar, containing a detail of his life, and great actions, to the following purport. [785]My father was Cronus, the youngest of all the Gods. I am the king Osiris, who carried my arms over the face of the whole earth, till I arrived at the uninhabited parts of India. From thence I passed through the regions of the north to the fountain-head of the Ister. I visited also other remote countries; nor stopped till I came to the western ocean. I am the eldest son of Cronus; sprung from the genuine and respectable race of ([Greek: Soos]) Sous, and am related to the fountain of day. There is not a nation upon earth, where I have not been; and to whose good I have not contributed.

This is a very curious piece of antient history: and it will be found to be in great measure true, if taken with this allowance, that what is here said to have been achieved by one person, was the work of many. Osiris was a title conferred upon more persons than one; by which means the history of the first ages has been in some degree confounded. In this description the Cuthites are alluded to, who carried on the expeditions here mentioned. They were one branch of the posterity of Ham; who is here spoken of as the eldest son of Cronus. How justly they conferred upon him this rank of primogeniture, I will not determine. By [786]Cronus we are here to understand the same person, as is also represented under the name of Soues. This would be more truly expressed [Greek: Soon], Sooen; by which is meant the Sun: All the Amonian families affected to be styled Heliadae, or the offspring of the Sun: and under this title they alluded to their great ancestor the father of all: as by Osiris they generally meant Ham. [Greek: Soon], Sooen, is the same as [787]Zoon, and Zoan, the fountain of day. The land of Zoan in Egypt was the nome of Heliopolis: and the city Zoan the place of the Sun. The person then styled here Soues can be no other than the great Patriarch under a title of the Sun. He is accordingly by Philo Biblius called Ousoues in an extract from Sanchoniathon. He makes him indeed reside, where Tyre was afterwards built; but supposes him to have lived at a time, when there were great rains and storms; and to have been the first constructor of a ship, and the first who ventured upon the [788]seas. In respect to the travels of Osiris we shall find that the posterity of Ham did traverse at different times the regions above-mentioned: and in many of them took up their abode. They built the city Memphis in Egypt; also Hecatompulos, which they denominated Theba, after the name of their reputed mother. They also built Zoan, the city of the Sun.

Osiris is a title often conferred upon the great patriarch himself: and there is no way to find out the person meant but by observing the history, which is subjoined. When we read of Osiris being exposed in an ark, and being afterward restored to day; of his planting the vine, and teaching mankind agriculture; and inculcating religion, and justice; the person alluded to stands too manifest to need any farther elucidation. And when it is said of Osiris, that he went over most parts of the habitable globe, and built cities in various regions; this too may be easily understood. It can allude to nothing else, but a people called Osirians, who traversed the regions mentioned. They were principally the Cuthites, who went abroad under various denominations: and the histories of all the great heroes, and heroines of the first ages will be found of the same purport, as the foregoing. Osiris is supposed to have been succeeded in Egypt by Orus. After Orus came Thoules; who was succeeded by [789]Sesostris.

PERSEUS.

Perseus was one of the most antient heroes in the mythology of Greece: the merit of whose supposed achievements the Helladians took to themselves; and gave out that he was a native of Argos. He travelled to the temple of [790]Ammon; and from thence traversed the whole extent of Africa. He subdued the [791]Gorgons, who lived in Mauritania, and at Tartessus in Boetica; and defeated the Ethiopians upon the western ocean, and the nations about mount Atlas: which [792]mountain he only and Hercules are said to have passed. Being arrived at the extremity of the continent, he found means to pass over, and to get possession of all the western islands. He warred in the East; where he freed [793]Andromeda, the daughter of Cepheus king of the eastern Ethiopia, who was exposed to a sea-monster. Some imagine this to have happened at [794]Joppa in Palestine, where the [795]bones of this monster of an extraordinary size are supposed to have been for a long time preserved. He is said to have built [796]Tarsus in Cilicia, reputed the most antient city in the world; and to have planted the peach tree at [797]Memphis. The Persians were supposed to have been his descendants. He travelled through Asia Minor, to the country of the [798]Hyperboreans upon the Ister, and the lake Maeotis; and from thence descended to Greece. Here he built Mycene, and Tiryns, said by many to have been the work of the Cyclopians. He established a seminary at Helicon: and was the founder of those families, which were styled Dorian, and Herculean. It is a doubt among writers, whether he came into Italy. Some of his family were there; who defeated the giant race in Campania, and who afterwards built Argiletum, and Ardea in Latium. Virgil supposes it to have been effected by Danae, the mother of this Hero:

[799]Ardea —— quam dicitur olim Acrisioneis Danaee fundasse colonis.

But [800]Servius says, that Perseus himself in his childhood was driven to the coast of Daunia. He is represented as the ancestor of the Grecian Hercules, supposed to have been born at Thebes in Boeotia. In reality neither [801]Hercules, nor Perseus, was of Grecian original; notwithstanding the genealogies framed in that country. The history of the latter came apparently from Egypt, as we may learn from Diodorus[802]: [Greek: Phasi de kai ton Persea gegonenai kat' Aigupton.] Herodotus more truly represents him as an [803]Assyrian; by which is meant a Babylonian: and agreeably to this he is said to have married [804]Asterie, the daughter of Belus, the same as Astaroth and Astarte of Canaan; by whom he had a daughter Hecate. This, though taken from an idle system of theology, yet plainly shews, that the history of Perseus had been greatly misapplied and lowered, by being inserted among the fables of Greece. Writers speak of him as a great [805]Astronomer, and a person of uncommon knowledge. He instructed mariners to direct their way in the sea by the lights of heaven; and particularly by the polar constellation. This he first observed, and gave it the name of Helice. Though he was represented as a Babylonian; yet he resided in Egypt, and is said to have reigned at Memphis. To say the truth, he was worshipped at that place: for Perseus was a title of the Deity; [806][Greek: Perseus, ho Helios]; Perseus was no other than the Sun, the chief God of the Gentile world. On this account he had a temple of great repute at [807]Chemmis, as well as at Memphis, and in other parts of Egypt. Upon the Heracleotic branch of the Nile, near the sea, was a celebrated watch-tower, denominated from him. His true name was Perez, or Parez, rendered Peresis, Perses, and Perseus: and in the account given of this personage we have the history of the Peresians, Parrhasians, and Perezites, in their several peregrinations; who were no other than the Heliadae, and Osirians abovementioned. It is a mixed history, in which their forefathers are alluded to; particularly their great progenitor, the father of mankind. He was supposed to have had a renewal of life: they therefore described Perseus as inclosed in an [808]ark, and exposed in a state of childhood upon the waters, after having been conceived in a shower of gold.

Bochart thinks that the name both of Persis and Perseus was from [Hebrew: PRS], Paras, an Horse: because the Persians were celebrated horsemen, and took great delight in that animal. But it must be considered that the name is very antient, and prior to this use of horses. P'aras, P'arez, and P'erez, however diversified, signify the Sun; and are of the same analogy as P'ur, P'urrhos, P'oros, which betoken fire. Every animal, which was in any degree appropriated to a Deity, was called by some sacred [809]title. Hence an horse was called P'arez: and the same name, but without the prefix, was given to a lion by many nations in the east. It was at first only a mark of reference, and betokened a solar animal, specifying the particular Deity to whom it was sacred. There were many nations, which were distinguished in the same manner; some of whom the Greeks styled Parrhasians. Hence the antient Arcadians, those Selenitae, who were undoubtedly an Amonian colony, had this appellation. A people in Elis had the same. The Poets described the constellation of Helice, or the Bear, by the title of Parrhasis, Arctos, and Parrhasis Ursa. This asterism was confessedly first taken notice of by Perez or Perseus, by which is meant the Persians.

[810] Versaque ab axe suo Parrhasis Arctos erat.

In the east, where the worship of Arez greatly prevailed, there were to be found many nations called after this manner. Part of Media, according to [811]Polybius, had the name of Parrhasia. There were also Parrhasii and Parrhasini in [812]Sogdiana; and [813]the like near Caucasus: also a town named [814]Parasinum in the Tauric Chersonesus. The people styled [815]Parrhasians in Greece were the same as the Dorians and Heraclidae; all alike Cuthites, as were the antient Persians. Hence it is truly said by Plato, that the Heraclidae in Greece, and the Achaemenidae among the Persians were of the same stock: [816][Greek: To de Herakleous te genos kai to Achaimeneous eis Persea ton Dios anapheretai.] On this account [817]Herodotus makes Xerxes claim kindred with the Argives of Greece, as being equally of the posterity of Perses, the same as Perseus, the Sun: under which character the Persians described the patriarch, from whom they were descended. Perseus was the same as Mithras, whose sacred cavern was styled Perseuem.

[818]Phoebe parens—seu te roseum Titana vocari Gentis Achaemeniae ritu; seu praestat Osirin Frugiferum; seu Persei sub rupibus antri Indignata sequi torquentem cornua Mithram.

OF MYRINA,

AND THE

AMAZONIANS OF LIBYA.

From a notion that the Amazons were a community of women, historians have represented the chief personage of their nation as a [819]female. She is mentioned by some as having flourished long before the aera of [820]Troy: and it is by others said more precisely, that she lived in the time of Orus, the son of Isis and Osiris. This removes her history far back; so as to make it coeval with the first annals of time. Her dominions lay in the most western parts of [821]Africa, at the extremity of Atlas; where the mountain terminated in the ocean, to which it gave name. This country was called Mauritania; and was supposed to have been possessed by the Atlantes and Gorgons. The Grecian writers, who did not know that the same family went under different titles, have often made the same nation at variance with itself. And as they imagined every migration to have been a warlike expedition, they have represented Myrina as making great conquests; and what is extraordinary, going over the same ground, only in a retrograde direction, which Osiris had just passed before. Her first engagement was with the Atlantes of Cercene: against whom she marched with an army of 30,000 foot, and 2,000 horse; whom she completely armed with the skins of serpents. Having defeated the Atlantes, she marched against the Gorgons, whom she likewise [822]conquered; and proceeding forward, subdued the greater part of Africa, till she arrived at the borders of Egypt. Having entered into an alliance with Orus, she passed the Nile, and invaded the Arabians, whom she defeated. She then conquered the Syrians, and Cilicians, and all the nations about Mount Taurus; till she arrived at Phrygia, and the regions about the river Caicus. Here she built many cities, particularly Cuma, Pitane, and Priene. She also got possession of several islands; and among others, of Lesbos and Samothracia, in which last she founded an asylum. After these transactions, Myrina, accompanied with Mopsus the diviner, made an expedition into Thrace, which was the ultimate of her progress; for she was supposed to have been here slain. According to Homer she died in Phrygia: for he takes notice of her tomb in the plains of Troas; and represents it as a notable performance.

[823][Greek: Esti de tis proparoithe poleos aipeia kolone,] [Greek: En pedioi apaneuthe, peridromos entha kai entha;] [Greek: Ten etoi andres Batieian kikleskousin,] [Greek: Athanatoi de te sema poluskarthmoio Murines.]

The tomb of this heroine was in reality a sacred mound, or high altar; and Myrina a Gentile divinity. In her supposed conquests we may in great measure see the history of Osiris, and Perseus, reversed, and in some degree abridged; yet not so far varied, but that the purport may be plainly discerned. Indeed there is no other way to obtain the hidden meaning, but by collating the different histories, and bringing them in one view under the eye of the reader.

HERCULES.

Similar to the foregoing are the expeditions of Hercules, and the conquests which he is supposed to have performed. After many exploits in Greece, the reputed place of his nativity, he travelled as far as mount Caucasus near Colchis, to free Prometheus, who was there exposed to an eagle or vulture. Upon the Thermodon he engaged with the Amazons, whom he utterly defeated; and then passed over into Thrace. Upon his return into Greece he was ordered to make an expedition into Iberia, a region in the farthest part of Spain; where Chrusaor, a prince of great wealth, resided. Hercules accepts of the commission; but, I know not for what reason, goes first to Crete, and from thence to [824]Libya; and what is extraordinary, proceeds to Egypt. This makes the plan of his supposed rout somewhat irregular and unaccountable. After some time spent in these parts, he builds the city Hecatompulos, said before to have been built by Osiris: and then traverses the whole of Africa westward, till he arrives at the Fretum Gaditanum. Here he erects two pillars; which being finished, he at last enters Iberia. He defeats the sons of Chrusaor, who were in arms to oppose him; and bestows their kingdom upon others. He likewise seizes upon the oxen of Geryon. He then marches into the country of the Celtae, and [825]founds the city Corunna, and likewise [826]Alesia in Gaul. He afterwards fights with the giants Albion and Bergion near Arelate, in the plain styled Campus Lapideus; where are the salt waters of Salona. He then passes the [827]Alpes; and upon the banks of the Eridanus encounters a person of shepherd race; whom he kills, and seizes his [828]golden flocks. In his way homeward he visits Hetruria, and arrives at the mountain Palatinus upon the Tiber. From thence he goes to the maritime part of Campania, about Cuma, Heraclea, and the lake Aornon. Not far from hence was an adust and fiery region; supposed to have been the celebrated Phlegra, where the giants warred against heaven: in which war Hercules is said to have [829]assisted. Here was an antient oracular temple; and hard by the mountain Vesuvius, which in those days flamed violently, though it did not for many ages afterwards. During his residence here he visited the hot fountains near Misenus and Dicaearchea; and made a large causeway, called in aftertimes Via Herculanea, and Agger Puteolanus. After having visited the Locrians, and the people of Rhegium, he crossed the sea to Sicily; which sea he swam over, holding by the horn of an ox. At his arrival some warm springs burst forth miraculously, to give him an opportunity of bathing. Here he boxed with Eryx; defeated the Sicani; and performed many other exploits. What is remarkable, having in Spain seized upon the cattle of Geryon, he is said to have made them travel over the Pyrenean mountains, and afterwards over the Alpes, into Italy; and from thence cross the sea into Sicily; and being now about to leave that island, he swims with them again to Rhegium: and ranging up the coast of the Adriatic, passes round to Illyria, from thence to Epirus; and so descends to Greece. The whole of these travels is said to have been completed in ten years.

He was also reported, according to [830]Megasthenes and others, to have made an expedition into [831]India, and to have left many memorials of his transactions in those parts. He travelled likewise into the region called afterwards Scythia; the natives of which country were his [832]descendants. He also visited the Hyperboreans. In all these peregrinations he is generally described as proceeding alone: at least we have no intimation of any army to assist in the performance of these great enterprises. He is indeed supposed to have sailed with six ships to [833]Phrygia: but how he came by them is not said; nor whence he raised the men, who went with him. At other times he is represented with a club in his hand, and the skin of an animal upon his shoulders. When he passed over the ocean, he is said to have been wafted in a golden [834]bowl. In Phrygia he freed Hesione from a Cetus, or sea monster, just as Perseus delivered Andromeda. He is mentioned as founding many cities in parts very remote: the sea-coast of Boetica, and Cantabria, was, according to some writers, peopled by [835]him. By Syncellus he is said to have resided in Italy, and to have reigned in [836]Latium. The Grecians supposed that he was burnt upon Mount Oeta: but the people of Gades shewed his Taphos in their [837]city, just as the Egyptians shewed the Taphos of Osiris at Memphis, and elsewhere. Hence it was imagined by many, that Hercules was buried at Gades. The philosopher Megaclides could not be brought to give the least assent to the histories of this [838]hero: and Strabo seems to have thought a great part of them to have been a [839]fable. In short, the whole account of this personage is very inconsistent: and though writers have tried to compromise matters by supposing more persons than one of this name, yet the whole is still incredible, and can never be so adjusted as to merit the least belief. How they multiplied the same Deity, in order to remedy their faulty mythology, may be seen in the following extract from Cicero. [840]Quanquam, quem potissimum Herculem colamus, scire velim: plures enim nobis tradunt ii, qui interiores scrutantur et reconditas literas. Antiquissimum Jove natum, sed item Jove antiquissimo: nam Joves quoque plures in priscis Graecorum literis invenimus. Ex eo igitur et Lysito est is Hercules, quem concertasse cum Apolline de tripode accepimus. Alter traditur Nilo natus, AEgyptius; quem aiunt Phrygias literas conscripsisse. Tertius est ex Idaeis Dactylis, cui inferias afferunt. Quartus Jovis est, et Asteriae, Latonae sororis, quem Tyrii maxime colunt; cujus Carthaginem filium ferunt. Quintus in [841]India, qui Belus dicitur. Sextus hic, ex Alcumena quem Jupiter genuit; sed tertius Jupiter: quoniam, ut docebo, plures Joves accepimus.

Hercules was a title given to the chief deity of the Gentiles, who have been multiplied into almost as many personages, as there were countries, where he was worshipped. What has been attributed to this god singly, was the work of Herculeans; a people who went under this title among the many which they assumed; and who were the same as the Osirians, Peresians, and Cuthites. They built Tartessus in Boetica, and occupied great part of Iberia. They likewise founded [842]Corunna in Cantabria, and [843]Alesia in Gaul: of which there are traditions to this day. Some of them settled near [844]Arelate; others among the [845]Alpes: also at Cuma, and Heraclea in Campania. They were also to be found at Tyre, and in Egypt; and even in the remotest parts of [846]India. In short, wherever there were Heraclidae, or Herculeans, an Hercules has been supposed. Hence his character has been variously represented. One, while he appears little better than a sturdy vagrant; at other times he is mentioned as a great benefactor; also as the patron of science, the [847]God of eloquence, with the Muses in his train. On this account he had the title of [848]Musagetes; and the Roman general Fulvius dedicated a temple which he had erected to his honour, and inscribed it [849]Herculi Musarum. There are gems, upon which he is represented as presiding among the Deities of [850]Science. He is said to have been swallowed by a Cetus, or large fish, from which he was after some time delivered. This history will hereafter be easily decyphered. He was the chief deity of the [851]Gentile world; the same as Hermes, Osiris, and Dionusus; and his rites were introduced into various parts by the Cuthites. In the detail of his peregrinations is contained, in great measure, an history of that people, and of their settlements. Each of these the Greeks have described as a warlike expedition; and have taken the glory of it to themselves. He is said to have had many sons. One of these was [852]Archemagoras; by which is meant the father or chief of the Magi. There are many others enumerated: the principal of whom are said to have been; [853]Sardus, or Sardon; Cyrnus, Gelonus, Olynthus, Scythus, Galathus, Lydus, Iberus, Celtus, Poimen. As these are all manifestly the names of nations, we may perceive by the purport of this history, that the Sardinians, Corsicans, Iberians, Celtae, Galatae, Scythae, &c. &c. together with those styled Shepherds, were Herculeans; all descended from that [854]Hercules, who was the father of Archemagoras the chief of the Magi.

DIONUSUS.

The history of Dionusus is closely connected with that of Bacchus, though they were two distinct persons. It is said of the former, that he was born at [855]Nusa in Arabia: but the people upon the Indus insisted, that he was a native of their [856]country; and that the city Nusa, near mount Meru, was the true place of his birth. There were, however, some among them, who allowed, that he came into their parts from the west; and that his arrival was in the most antient times. He taught the nations, whither he came, to build and to plant, and to enter into societies. To effect this, he collected the various families out of the villages in which they dwelt, and made them incorporate in towns and cities, which he built in the most commodious situations. After they were thus established, he gave them laws, and instructed them in the worship of the Gods. He also taught them to plant the Vine, and to extract the juice of the grape; together with much other salutary knowledge. This he did throughout all his [857]travels, till he had conquered every region in the East. Nor was it in these parts only, that he shewed himself so beneficent a conqueror; but over all the habitable [858]world. The account given by the Egyptians is consonant to that of the Indians: only they suppose him to have been of their own country; and to have set out by the way of Arabia and the Red Sea, till he arrived at the extremities of the East. He travelled also into [859]Lybia, quite to the Atlantic; of which performance Thymaetes is said to have given an account in an antient Phrygian poem. After his Indian expedition, which took him up three years, he passed from Asia by the Hellespont into Thrace, where Lycurgus withstood him, and at last put him to flight. He came into Greece; and was there adopted by the people, and represented as a native of their country. He visited many places upon the Mediterranean; especially Campania, and the coast of Italy, where he was taken prisoner by the Hetrurian pirates. Others say, that he conquered all [860]Hetruria. He had many attendants; among whom were the Tityri, Satyri, Thyades, and Amazons. The whole of his history is very inconsistent in respect both to time and place. Writers therefore have tried to remedy this by introducing different people of the same name. Hence Dionusus is multiplied into as many [861]personages as Hercules. His history was looked upon as very interesting; and therefore was the chief theme of all the antient [862]bards. His flight, styled [Greek: phuge Dionusou], was particularly [863]recorded. He was the same as Osiris; and many of the later mythologists acknowledged this truth. [Greek: Aiguptioi men gar ton par' autois theon Osirin onomazomenon phasin einai ton par' Hellesi Dionuson touton de muthologousin epelthein pasan ten oikoumenen—Homoios de kai tous Indous ton theon touton par' heautois apophanesthai gegonenai.] The Egyptians, says [864]Diodorus, maintain that their God Osiris is no other than the Dionusus of Greece: And they farther mention, that he travelled over the face of the whole earth—In like manner the Indi assure us, that it is the same Deity, who wan conversant in their [865]country.

Dionusus, according to the Grecian mythology, is represented as having been twice born: and is said to have had two fathers and two mothers. He was also exposed in an [866]ark, and wonderfully preserved. The purport of which histories is plain. We must however for the most part consider the account given of Dionusus, as the history of the Dionusians. This is twofold. Part relates to their rites and religion; in which the great events of the infant world, and the preservation of mankind in general, were recorded. In the other part, which contains the expeditions and conquests of this personage, are enumerated the various colonies of the people, who were denominated from him. They were the same as the Osirians and Herculeans; all of one family, though under different appellations. I have shewn, that there were many places which claimed his birth; and as many, where was shewn the spot of his interment. Of these we may find samples in Egypt, Arabia, and India; as well as in Africa, Greece, and its islands. For the Grecians, wherever they met with a grot or a cavern sacred to him, took it for granted that he was born there: and wherever he had a taphos, or high altar, supposed that he was there [867]buried. The same is also observable in the history of all the Gods.

From what has been said we may perceive that the same history has been appropriated to different personages: and if we look farther into the annals of the first ages, we shall find more instances to the same purpose. It is said of [868]Cronus, and Astarte, that they went over the whole earth; disposing of the countries at their pleasure, and doing good wherever they came. Cronus in consequence of it is represented as an universal [869]benefactor; who reclaimed men from their savage way of life, and taught them to pass their days in innocence and truth. A like account is given of Ouranus, the great king of the [870]Atlantians, who observing mankind in an unsettled and barbarous state, set about building cities for their reception; and rendered them more humane and civilized by his institutions and laws. His influence was very extensive; as he is supposed to have had the greater part of the world under his rule. All this, and what was above done by Cronus and Astarte, the Grecians attributed to Apollo and Themis. Strabo mentions from the historian, Ephorus, that the oracle at Delphi was founded by these two [871]deities at the time, when Apollo was going over the world doing good to all mankind. He taught the nations, where he came, to be more [872]gentle and humane in their manners; and to abstain from their wild fruits, and foul banquets: affording them instructions how to improve themselves by cultivation.

Some of these persons are mentioned as proceeding in a pacific manner: but these peregrinations in general are represented as a process of war; and all that was effected, was supposed to have been by conquest. Thus Osiris, Hercules, Perseus, Dionusus, displayed their benevolence sword in hand: and laid every country under an obligation to the limits of the earth. The like is said of Zeuth, the Zeus of Greece, who was an universal conqueror and benefactor: [873][Greek: Ton Dia kurion genomenon ton holon epelthein hapasan ten oikoumenen, euergetounta to genos ton anthropon; dienenkein de auton kai somatos rhomei kai tais allais hapasais aretais, kai dia touto tachu kurion genesthai tou sumpantos kosmou.] Zeus (or Jupiter) having got the entire supremacy marched over the whole earth, benefiting mankind wherever he came. And as he was a person of great bodily strength, and at the same time had every princely quality, he very soon subdued the whole world.

No mention is made of any conquests achieved by Orus: and tho reason is, because he was the same as Osiris. Indeed they were all the same personage: but Orus was more particularly Osiris in his second state; and therefore represented by the antient Egyptians as a child. What is omitted by him, was made up by his immediate successor Thoules; who like those, who preceded, conquered every country which was inhabited. [874][Greek: Eita Osiris, meth' hon Oros, kai meta auton Thoules, hos kai heos tou okeanou pasan ten gen pareilephen.] After him (that is, Soeus, or Sosis,) came Osiris; and then Orus: to whom succeeded Thoules, who conquered the whole earth quite to the ocean. The like history is given of him by [875]Suidas, and by the author of the [876]Chronicon Paschale.

These accounts I have collated, and brought in succession to one another; that we may at a view see the absurdity of the history, if taken in the common acceptation. And however numerous my instances may have been, I shall introduce other examples before I quit the subject. I must particularly speak of an Egyptian hero, equally ideal with those abovementioned; whose history, though the most romantic and improbable of any, has been admitted as credible and true. The person to whom I allude, is the celebrated Sesostris. Most of the antient historians speak of his great achievements; and the most learned of the modern chronologists have endeavoured to determine his aera, and point out the time of his reign. But their endeavours have been fruitless; and they vary about the time when he lived not less than a thousand years: nay, some differ even more than this in the aera, which they assign to him.

SESOSTRIS.

Among the writers who have written concerning this extraordinary personage, Diodorus Siculus is the most uniform and full; and with his evidence I will begin my account. He[877] informs us, that, when this prince was a youth, he was entrusted by his father with a great army. He upon this invaded Arabia: and though he was obliged to encounter hunger and thirst in the wilds, which he traversed; yet he subdued the whole of that large tract of country. He was afterwards sent far into the west; where he conquered all the legions of Lybia, and annexed great part of that country to the kingdom of Egypt. After the death of his father he formed a resolution to subdue all the nations upon earth. Accordingly, having settled everything at home, and appointed governors to each province, he set out with an army of six hundred thousand foot, and twenty-four thousand horse, and twenty-seven thousand armed chariots. With these he invaded the Ethiopians to the south; whom he defeated, and made tributaries to Egypt. He then built a fleet of ships upon the Red sea: and he is recorded as the first person who constructed vessels fit for distant navigation. With these, by means of his generals, he subdued all the sea-coast of Arabia, and all the coast upon the ocean as far as India. In the mean time he marched in person, with a puissant army, by land, and conquered the whole continent of Asia. He not only overran the countries, which Alexander afterwards invaded; but crossed both the Indus and the Ganges; and from thence penetrated to the eastern ocean. He then turned to the north, and attacked the nations of Scythia; till he at last arrived at the Tanaeis, which divides Europe and Asia. Here he founded a colony; leaving behind him some of his people, as he had just before done at [878]Colchis. These nations are said to the last to have retained memorials of their original from Egypt. About the same time Asia Minor, and most of the islands near it, fell into his hands. He at last passed into [879]Thrace, where he is said to have been brought into some difficulties. He however persisted, and subdued all the regions of Europe. In most of these countries he erected pillars with hieroglyphical inscriptions; denoting that these parts of the world had been subdued by the great Sesostris, or, as [880]Diodorus expresses his name, Sesoosis. He likewise erected statues of himself, formed of stone, with a bow and a lance: which statues were in length four cubits and four palms, according to the dimensions of his own height and stature. Having thus finished his career of [881]victory, he returned laden with spoils to Egypt, after an absence of [882]nine years; which is one year less than was attributed to the expeditions of Hercules.

The detail given by this historian is very plain and precise: and we proceed very regularly and minutely in a geographical series from one conquest to another: so that the story is rendered in some degree plausible. But we may learn from Diodorus himself, that little credit is to be paid to this narration, after all the pains he may have taken to win upon our credulity. He ingenuously owns, that not only the Grecian writers, but even the priests of Egypt, and the bards of the same country varied in the accounts which they gave of this hero; and were guilty of great inconsistence. It was therefore his chief labour to collect what he thought most credible, and what appeared most consonant to the memorials in Egypt, which time had spared: [883][Greek: Ta pithanotata, kai tois uparchousin eti kata ten choran semeiois ta malista sumphonounta dielthein.] But, as these memorials consisted chiefly in hieroglyphics, I do not see how it was possible for Diodorus to understand what the bards and priests could not decypher. The adjustment of this history, had it been practicable, should have been the work of a native Egyptian, and not of a person either from Greece or Sicily. This writer afterwards mentions the mighty [884]works of Sesostris upon his return into Egypt: the temples which he built, and the great entrenchments which he made to the east, to guard the country from the Arabians: and having enumerated the whole of his actions, he concludes with an ingenuous confession, that [885]little could be obtained that was precisely true. He has, without doubt, culled the most probable achievements of this hero; and coloured and arranged them to the best advantage: yet they still exceed belief. And if, after this care and disposition, they seem incredible, how would they appear in the garb, in which he found them? Yet the history of this personage has been admitted as credible by the most learned [886]writers and chronologists: though, as I before mentioned, they cannot determine the aera of his reign within a thousand years. Sir John Marsham and Sir Isaac Newton suppose him to have been the Sesac of the scriptures; and consequently bring his reign down to the time of Rehoboam king of Judah. But the only reason for this, as far as I can perceive, seems to be, that Sesostris is represented as a great conqueror; and Sesac is presumed, from his large [887]army, to have been so likewise. But there is nothing more said of Sesac, than that he formed a plan of conquering the king of Judah; and accordingly came with the army before mentioned, to put his design in execution. But the [888]capital being delivered into his hands without the least resistance, and the king intirely submitting himself to his will; he contented himself with the rich plunder, which he found, and which he carried away at his departure. We may also infer from the servitude, to which the people of Judah were reduced, that he imposed upon them some future contributions.

This is the whole of the history of Sesac, or Shishak; by whom no other expedition was undertaken that we know of: nor is there mention made upon record of a single battle which he fought. Yet from a notion that Sesac was a great warrior, he is made the same as Sesostris: and the age of the latter is brought down very many centuries beneath the aera, to which the best writers have adjudged it. When we differ from received tradition, we should not pass over in silence what is said on the contrary part; but give it at large, and then shew our reasons for our departure from it. I have taken notice of the supposed conquerors of the earth: and among them of the reputed deities of Egypt, who came under the names of Osiris, Perseus, Thoules, &c. These are supposed, if they ever existed, to have lived in the first ages of the world, when Egypt was in its infant state; and Sesostris is made one of their number. He is by some placed after Orus; by others after Thoules; but still referred to the first ages. He is represented under the name of Sethos, [889]Sethosis, Sesoosis, Sesonchosis, Sesostris; but the history, with which these names are accompanied, shews plainly the identity of the personage. Eusebius in reckoning up the dynasty of kings, who reigned after Hephaistus or Vulcan, mentions them in the following order: [890]Then succeeded his son Helius; after him Sosis, then Osiris, then Orus, then Thoules, who conquered the whole earth to the ocean; and last of all Sesostris. The [891]Scholiast upon Apollonius Rhodius calls him Sesonchosis; and places him immediately after Orus, and the third in succession from Osiris: giving at the same time an account of his conquests. He adds that he was the person whom Theopompus called Sesostris. The same Scholiast quotes a curious passage from Dicaearchus, in which Sesonchosis maintains the same rank, and was consequently of the highest antiquity. [892]Dicaearchus in the first book of his history mentions, that immediately after the reign of Orus, the son of Isis and Osiris, in Egypt, the government devolved to Sesonchosis: so that from the time of Sesonchosis to Nilus were two thousand years. Cedrenus [893]calls him Sesostris; and mentions him after Osiris, and Orus, and Thoules; which last was by the above writer omitted. [Greek: Osiris. Oros. Thoules. meta de touton Sesostris.] The author of the Chronicon Paschale makes Orus to have been succeeded by the same personage, as is mentioned above, whom he calls Thoulis; and next to him introduces Sesostris. He relates all his great conquests; and gives us this farther information, that this prince was the first of the line of Ham, who reigned in Egypt; in other words, he was the first king of the country. [894][Greek: En toutois meta tauta chronois ebasileue ton Aiguption protos ek tes phules TOU CHAM] [895][Greek: Sesostris.] Aristotle speaks of Sesostris; but does not determine the time of his reign on account of its great antiquity. He only says that it was long before the age of [896]Minos, who was supposed to have reigned in Crete. Apollonius Rhodius, who is thought to have been a native of Egypt, speaks of the great actions of this prince; but mentions no name: not knowing, I imagine, by which properly to distinguish him, as he was represented under so many. He however attributes to him every thing which is said of [897]Sesostris; particularly the settling a Colony at Colchis, and building innumerable cities in the countries which he traversed:

[Greek: muria d' aste] [Greek: Nassat' epoichomenos.]

He represents him as conquering all Asia and Europe; and this in times so remote, that many of the cities which he built, were in ruins before the aera of the Argonauts.

From what has been said, we may perceive that if such a person as Sesostris had existed, his reign must have been of the earliest date. He is by some represented as succeeding Thoules: according to others he comes one degree higher, being introduced after [898]Orus, who in the catalogue of Panodorus is placed first of the Demigods, that reigned in Egypt; but by [899]Herodotus is ranked among the deities. According to Dicaearchus the reign of Sesostris was two thousand five hundred years before Nilus: and the reign of the latter was four hundred and thirty-six years before the first Olympiad. I do not place the least confidence in these computations; but would only shew from them that the person spoken of must be referred to the mythic age, to the aera of the Demigods of Egypt. Some of these evidences are taken notice of by Sir John [900]Marsham; who cannot extricate himself from the difficulties with which his system is attended. He has taken for granted, that Sesostris and Sesonchosis are the Sesac of the Scriptures; though every circumstance of their history is repugnant to that notion. [901]I know not, says he, what to make of this Sesonchosis; who is represented as five thousand years before Menes, and who is referred to the time of the Demigods. In another place: Sesostris, who is in the twelfth Dynasty of Africanus, and whose aera extends higher, than the Canon of Eusebius reaches, reigned according to Scaliger's computation in the 1392d year of the Julian Period. By this calculation Sesostris is made prior to Sesostris; and this too by no less than 2355 years: for it is manifest, as I will shew from Scripture, that Sesostris undertook his expedition into Asia, and got possession of Jerusalem in the 3747th year of the Period abovementioned. What is said in the sacred writings, I have taken notice of before. Not a word occurs about Sesostris, nor of any such Asiatic expedition. I am obliged to say, that through the whole of this learned writer's process, instead of a proof, we find nothing else but the question begged, and some inferences of his own in consequence of this assumption. He indeed quotes the authority of Manethon from Josephus to prove that the great actions of Sesostris were the same as were performed by Sesac. But Manethon says no such thing: nor does Josephus attribute any such exploits to Sesac: but expressly says more than once, that Sesac, and Sesostris were two different [902]persons. It is no where said of Sesac, that he made an expedition into Asia; much less that he conquered it, as is supposed of Sesostris. Sesac went up against Jerusalem, and took it, [Greek: amacheti], without meeting with any opposition. Upon this he departed, and carried with him the treasures which he had there seized: in other words, he went home again. There is not the least mention made of his invading [903]Samaria, or the country about Libanus, and Sidon; or of his marching to Syria: all which made but a small part of the great Continent, called in aftertimes Asia: much less did he visit the countries of the Assyrians, and Babylonians; or the regions of Elam and the Medes. All this, and much more he must have done, to have come up to the character, to which they would fain entitle him.

I will not enter into any farther discussion of the great conquests attributed to this supposed monarch Sesostris. They are as ideal as those of Sesac, and sufficiently confute themselves. First Osiris is said to have conquered the whole earth: then Zeus, then Perseus, then [904]Hercules, all nearly of the same degree of antiquity, if we may believe the best Mythologists. Myrina comes in for a share of conquest in the time of Orus. After her Thoules subdues the whole from the Eastern Ocean, to the great Atlantic: and as if nothing had been performed before, Sesostris immediately succeeds, and conquers it over again. [905]Herodotus informs us, as a token of these victories, that Sesostris erected pillars and obelisks with emblematical inscriptions: and that he saw some of them in Phrygia, and in other countries, which had been conquered. He without doubt saw pillars: but how did he know for certain, by whom they were erected? and who taught him to interpret the symbols? Pausanias takes [906]notice of a colossal statue in the Thebaeis, and says that the history given of it was not satisfactory. He tells us, that it stood near the Syringes, in upper Egypt; and he viewed it with great admiration. It was the figure of a man in a sitting posture; which some said was the representation of Memnon the Ethiopian: others maintained, that it was the statue of Phamenophis: and others again, that it related to Sesostris. There were here emblems, and symbols; yet a diversity of opinions. I want therefore to know, how Herodotus could interpret in Phrygia, what a native could not decypher in Egypt. The same question may be asked about the people of Syria, among whom were obelisks attributed to the same person. How came they to be so determinate about an Egyptian work; when people of that country in the same circumstances were so utterly at a loss? the whole undoubtedly was matter of surmise. I shall not therefore say any thing more of Sesostris; as I must again speak of him, when I come to the kings of Egypt.