If we compare the above histories, we may perceive that they bear a manifest similitude to one another; though they are attributed to different persons. They contain accounts of great achievements in the first ages: in effecting which these antient heroes are represented as traversing immense regions, and carrying their arms to the very limits of the known world: the great Tartarian ocean to the east, and the Atlantic westward, being the boundaries of their travel. Some of them seem to have been of the same age; and to have carried on these conquests at nearly the same time: and those, whose aera may possibly differ, have this in common with the others; that they visit the same countries, march for the most part by the same rout; and are often joined by the same allies, and are followed by the like attendants. They are in general esteemed benefactors, wherever they go: and carry the sciences with them, as well as their religious rites; in which they instruct the natives in different parts of the world. These are to be sure noble occurrences; which however could not possibly have happened, as they are represented above. It is not to be supposed, that any person in those early ages, or in any age, could go over such a tract of country; much less that he should subdue it. It is still more improbable, that such extensive conquests should be so immediately repeated: and that they should in some instances be carried on by different people at nearly the same time. They, who speak of mighty empires being founded in those early days, know little of true history; and have formed a very wrong judgment of the politics, which then universally prevailed. The whole earth, as far as we can learn, was divided into little cooerdinate states: every city seems to have been subservient to its own Judge and Ruler, and independent of all others. In the land of [907]Canaan thirty-one kings were subdued by Joshua, between Jordan and the sea: and some were still left by him unconquered. In those days, says the learned Marsham, quot urbes, tot regna. The like was for many ages after observable in Greece, as well as in Latham, Samnium, and Hetruria. A powerful enemy made Egypt unite under one head: and the necessities of the people in a time of dearth served to complete that system. The Israelites too, when settled in Canaan, formed a large kingdom. Excepting these two nations we know of none of any considerable extent, that were thus united. The [908]Syrians and the Philistim were in separate states, and under different governors. The kingdoms of Nineve and Babylonia consisted each of one mighty city, with its environs; in which were perhaps included some subordinate villages. They were properly walled [909]Provinces; and the inhabitants were in a state of rest for ages. The Assyrian did not till about seven hundred years before Christ, begin to contend for dominion, and make acquisition of territory: and we may form a judgment, from what he then [910]gained, of what he was possessed before. The cities Hala, Habor, Haran in Mesopotamia, with Carchemish upon the Euphrates, were his first conquests: to these he added the puny states Ina, Iva, and Sepharvaim upon the same river. He then proceeded to Hamath, Damascus, and other cities of Syria; and at last came to Samaria. The line of conquest points out the route, which he took; and shews that there were in Mesopotamia numberless little states, independent of Babylon and Nineve, though in their immediate vicinity. Consequently the notion of the extent, dominion, and antiquity of those Monarchies, as delivered by Ctesias and others, is entirely void of truth. The conquests likewise of those Heroes and Demigods, who are made coeval with the supposed foundations of those Monarchies, must be equally groundless. To say the truth, the very personages are ideal, and have been formed out of the titles of the Deity: and the history, with which they are attended, related not to conquest, but to peregrinations of another nature; to Colonies which went abroad, and settled in the countries mentioned. The antients, as I have repeatedly said, have given to a person, what related to a people: and if we make this small allowance, the history will be found in great measure true.

NINUS AND SEMIRAMIS.

Having given an account of the mythic heroes of Egypt, I think it necessary to subjoin an history of two others of the like stamp, who have made no less figure in the annals of Babylon and Assyria. The persons, to whom I allude, are Ninus and Semiramis; whose conquests, though they did not extend so far as those above, are yet alike wonderful, and equally groundless. It is said of Ninus, that he was the first king of [911]Assyria: and being a prince of great power, he made war on his neighbours the Babylonians, whom he conquered. He afterwards invaded the Armenians; whose king Barsanes, finding himself much inferior to his adversary, diverted his anger by great presents, and a voluntary [912]submission. The next object of his ambition was Media, which he soon subdued; and getting Phanius, the king of the country, into his hands, together with his wife and seven children, he condemned them all to be crucified. His hopes being greatly raised by this success, he proceeded to reduce all the nations to his obedience between the Tanais and the Nile: and in seventeen years he made so great a progress, that, excepting Bactria, all Asia submitted to him as far as the river Indus. In the series of conquered countries Ctesias enumerates Egypt, Phenicia, Coile Syria, Cilicia, Pamphylia, Lycia, Caria, Phrygia, Mysia, Lydia, Cappadocia, and the nations in Pontus, and those near the Tanais. To these are added the Dacians, Hyrcanians, Derbicians, Carmanians, Parthians, with all Persis and Susiana, and the numerous nations upon the Caspian sea. After these notable actions he laid the foundation of the great city Nineve: which by mistake is said to have been built upon the banks of the [913]Euphrates. His last expedition was against the Bactrians: at which time he first saw Semiramis, a woman of uncommon endowments, and great personal charms. He had an army which amounted to seven millions of foot, and two millions of horse, with two hundred thousand chariots with scythes. For the possibility of which circumstances Diodorus tries to account in favour of the historian, from whom he borrows. By the conduct of Semiramis the Bactrians are subdued; and Ninus takes the capital of the country: upon which, in return for her services, he makes Semiramis his queen. Not long after he dies, leaving only one son by this princess, who was called Ninyas.

The history of Semiramis is variously related by different authors. Some make her a native of Ascalon; and say that she was exposed in the desert, and nourished by pigeons. She was in this situation discovered by a shepherd named Simma. He bred her up, and married her to Menon; whom she deserted for Ninus. During her son's minority she assumed the regal state: and the first work which she undertook was the interment of her husband. She accordingly buried him with great splendor; and raised over him a mound of earth, no less than a mile and a quarter high, and proportionally wide at bottom: after which she built Babylon. This being finished, she made an expedition into Media; and wherever she came left memorials of her power and munificence. This was effected by erecting vast structures, forming lakes, and laying out gardens of great extent; particularly in Chaonia and Ecbatana. In short, she levelled hills, and raised [914]mounds of an immense height, which retained her name for ages. After this she invaded Egypt, and conquered Ethiopia, with the greater part of Lybia: and having accomplished her wish, and there being no enemy to cope with her, excepting the people of India, she resolved to direct her forces towards that quarter. She had an army of three millions of foot, five hundred thousand horse, and one hundred thousand chariots. For the passing of rivers, and engaging with the enemy by water, she had procured two thousand ships, to be so constructed as to be taken to pieces for the advantage of carriage: which ships were built in Bactria by experienced persons from Phenicia, Syria, and Cyprus. With these she entered into a naval engagement with Strabrobates king of India; and at the first encounter sunk a thousand of his ships. Upon this she built a bridge over the river Indus, and penetrated into the heart of the country. Here Strabrobates engaged her; but being deceived by the numerous appearance of her elephants, at first gave way. For being deficient in those animals, she had procured the hides of three thousand black oxen; which being properly sewed, and stuffed with straw, formed an appearance of so many elephants. All this was done so naturally, that the real animals could not stand the sight. But this stratagem being at last discovered, Semiramis was obliged to retreat, after having lost a great part of her [915]army. Soon after this she resigned the government to her son Ninyas, and died. According to some writers, she was slain by his hand.

The history of Ninus and Semiramis, as here represented, is in great measure founded upon terms, which have been misconstrued; and these fictions have been invented in consequence of the mistakes. Under the character of Semiramis we are certainly to understand a people styled Semarim, a title assumed by the antient Babylonians. They were called Semarim from their insigne, which was a dove, expressed Semaramas, of which I shall speak hereafter more at large. It was used as an object of worship; and esteemed the same as Rhea, the mother of the gods: [916][Greek: Semiramin kai ten Rhean kaloumenen par' Assuriois.]

If we take the history of Semiramis, as it is given us by Ctesias and others; nothing can be more inconsistent. Some make her the wife of Ninus: others say that she was his [917]daughter: and about the time of her birth they vary beyond measure. She is sometimes made coeeval with the city Nineve: at other times she is brought down within a few centuries of [918]Herodotus. She invades the Babylonians before the city was [919]built, from whence they were denominated: and makes sumptuous gardens at Ecbatana. Hence that city is introduced as coeval with Nineve: though, if the least credit may be given to [920]Herodotus, it was built many ages after by Deioces the Mede. The city Nineve itself is by Ctesias placed upon the [921]Euphrates; though every other writer agrees, that it lay far to the east, and was situated upon the Tigris. This shews how little credit is to be paid to Ctesias. The whole account of the fleet of ships built in Bactria, and carried upon camels to the Indus, is a childish forgery. How can we suppose, that there were no woods to construct such vessels, but in the most inland regions of Asia? The story of the fictitious elephants, made out of the hides of black oxen, which put to flight the real elephants, is another silly fable. Megasthenes, who wrote of India, would not allow that Semiramis was ever in those [922]parts. Arrian seems to speak of it as a groundless [923]surmise. Her building of Babylon was by [924]Berosus treated as a fable. Herennius Philo maintained, that it was built by a son of Belus the wise, two thousand years before her [925]birth. Suidas says, that she called Nineve [926]Babylon: so uncertain is every circumstance about this Heroine. She is supposed to have sent to Cyprus, and Phenicia, for artists to construct and manage the ships abovementioned; as if there had been people in those parts famous for navigation before the foundation of Nineve. They sometimes give to Semiramis herself the merit of building the [927]first ship; and likewise the invention of weaving cotton: and another invention more extraordinary, which was that of emasculating [928]men, that they might be guardians, and overseers in her service. Yet, it is said of her, that she took a man to her bed every night, whom she put to death in the morning. How can it be imagined, if she was a woman of such unbridled [929]lust, that she would admit such spies upon her actions? We may as well suppose, that a felon would forge his own gyves, and construct his own prison. Claudian thinks, that she did it to conceal her own sex, by having a set of beardless people about her.

[930]Seu prima Semiramis astu Assyriis mentita virum, ne vocis acutae Mollities, levesque genae se prodere possent, Hos sibi junxisset socios: seu Parthica ferro Luxuries nasci vetuit lanuginis umbram; Servatosque diu puerili flore coegit Arte retardatam Veneri servire juventam.

In respect to Semiramis I do not see how this expedient could avail. She might just as well have dressed up her maids in mens clothes, and with less trouble. In short the whole of these histories in their common acceptation is to the last degree absurd, and improbable: but if we make use of an expedient, which I have often recommended, and for a person substitute a people, we shall find, when it is stripped of its false colouring, that there is much truth in the narration.

It was a common mode of expression to call a tribe or family by the name of its founder: and a nation by the head of the line. People are often spoken of collectively in the singular under such a patronymic. Hence we read in Scripture, that Israel abode in tents; that Judah was put to the worst in battle; that Dan abode in ships; and Asher remained on the sea-coast. The same manner of speaking undoubtedly prevailed both in Egypt, and in other countries: and Chus must have been often put for the Cuthites, or Cuseans; Amon for the Amonians; and Asur, or the Assyrian, for the people of Assyria. Hence, when it was said, that the Ninevite performed any great action, it has been ascribed to a person Ninus, the supposed founder of Nineve. And as none of the Assyrian conquests were antecedent to Pul, and Assur Adon, writers have been guilty of an unpardonable anticipation, in ascribing those conquests to the first king of the country. A like anticipation, amounting to a great many centuries, is to be found in the annals of the Babylonians. Every thing that was done in later times, has been attributed to Belus, Semiramis, and other, imaginary princes, who are represented as the founders of the kingdom. We may, I think, be assured, that under the character of Ninus, and Ninyas, we are to understand the Ninevites; as by Semiramis is meant a people called Samarim: and the great actions of these two nations are in the histories of these personages recorded. But writers have rendered the account inconsistent by limiting, what was an historical series of many ages, to the life of a single person. The Ninevites and Samarim did perform all that is attributed to Semiramis, and Ninus. They did conquer the Medes, and Bactrians; and extended their dominions westward as far as Phrygia, and the river Tanais, and to the Southward as far as Arabia, and Egypt. But these events were many ages after the foundation of the two kingdoms. They began under Pul of Nineve; and were carried on by Assur Adon, Salmanassur, Sennacherib, and other of his successors. Nineve was at last ruined, and the kingdom of Assyria was united with that of [931]Babylonia. This is probably alluded to in the supposed marriage of Semiramis and Ninus. Then it was, that the Samarim performed the great works attributed to them. For, exclusive of what was performed at Babylon; There are, says [932]Strabo, almost over the face of the whole earth, vast [933]mounds of earth, and walls, and ramparts, attributed to Semiramis; and in these are subterraneous passages of communication, and tanks for water, with staircases of stone. There are also vast canals to divert the course of rivers, and lakes to receive them; together with highways and bridges of a wonderful structure. They built the famous terraces at [934]Babylon; and those beautiful gardens at Egbatana, after that city had fallen into their hands. To them was owing that cruel device of emasculating their slaves, that their numerous wives, and concubines might be more securely guarded: an invention, which cannot consistently be attributed to a woman. They found out the art of weaving cotton: which discovery has by some been assigned to those of their family, who went into Egypt: for there were Samarim here too. In consequence of this, the invention has been attributed to a Semiramis, who is here represented as a man, and a king of the country: at least it is referred to his reign. [935][Greek: Epi te Semirameos basileos Aiguption ta bussina himatia heuresthai historousin.] The Samarim of Egypt and Babylonia, were of the same family, the sons of Chus. They came and settled among the Mizraim, under the name of the shepherds, of whose history I have often spoken. The reason of their being called Semarim, and Samarim, I shall hereafter disclose, together with the purport of the name, and the history, with which it is attended.

ZOROASTER.

The celebrated Zoroaster seems to have been a personage as much mistaken, as any, who have preceded. The antients, who treated of him, have described him in the same foreign light, as they have represented Perseus, Dionusus, and Osiris. They have formed a character, which by length of time has been separated, and estranged, from the person, to whom it originally belonged. And as among the antients, there was not a proper uniformity observed in the appropriation of terms, we shall find more persons than one spoken of under the character of Zoroaster: though there was one principal, to whom it more truly related. It will be found, that not only the person originally recorded, and reverenced; but others, by whom the rites were instituted and propagated, and by whom they were in aftertimes renewed, have been mentioned under this title: Priests being often denominated from the Deity, whom they served.

Of men, styled Zoroaster, the first was a deified personage, reverenced by some of his posterity, whose worship was styled Magia, and the professors of it Magi. His history is therefore to be looked for among the accounts transmitted by the antient Babylonians, and Chaldeans. They were the first people styled Magi; and the institutors of those rites, which related to Zoroaster. From them this worship was imparted to the Persians, who likewise had their Magi. And when the Babylonians sunk into a more complicated idolatry, the Persians, who succeeded to the sovereignty of Asia, renewed under their Princes, and particularly under Darius, the son of Hystaspes, these rites, which had been, in a great degree, effaced, and forgotten. That king was devoted to the religion styled Magia[936]; and looked upon it as one of his most honourable titles, to be called a professor of those doctrines. The Persians were originally named Peresians, from the Deity Perez, or Parez the Sun; whom they also worshipped under the title of [937]Zor-Aster. They were at different aeras greatly distressed and persecuted, especially upon the death of their last king Yesdegerd. Upon this account they retired into Gedrosia and India; where people of the same family had for ages resided. They carried with them some shattered memorials of their religion in writing, from whence the Sadder, Shaster, Vedam, and Zandavasta were compiled. These memorials seem to have been taken from antient symbols ill understood; and all that remains of them consists of extravagant allegories and fables, of which but little now can be decyphered. Upon these traditions the religion of the Brahmins and Persees is founded.

The person who is supposed to have first formed a code of institutes for this people, is said to have been one of the Magi, named Zerdusht. I mention this, because Hyde, and other learned men, have imagined this Zerdusht to have been the antient Zoroaster. They have gone so far as to suppose the two names to have been the [938]same; between which I can scarce descry any resemblance. There seem to have been many persons styled Zoroaster: so that if the name had casually retained any affinity, or if it had been literally the same, yet it would not follow, that this Persic and Indian Theologist was the person of whom antiquity speaks so loudly. We read of persons of this name in different parts of the world, who were all of them Magi, or Priests, and denominated from the rites of Zoroaster, which they followed. Suidas mentions a Zoroaster, whom he styles an Assyrian; and another whom he calls [Greek: Perso-Medes], Perso-Medes: and describes them both as great in science. There was a Zoroaster Proconnesius, in the time of Xerxes, spoken of by [939]Pliny. Arnobius mentions Zoroastres Bactrianus: and Zoroastres Zostriani nepos [940]Armenius. Clemens Alexandrinus takes notice of Zoroaster [941]Medus, who is probably the same as the Perso-Medes of Suidas. Zoroastres Armenius is likewise mentioned by him, but is styled the son of [942]Armenius, and a Pamphylian. It is said of him that he had a renewal of life: and that during the term that he was in a state of death, he learned many things of the Gods. This was a piece of mythology, which I imagine did not relate to the Pamphylian Magus, but to the head of all the Magi, who was reverenced and worshipped by them. There was another styled a Persian, whom Pythagoras is said to have [943]visited. Justin takes notice of the Bactrian [944]Zoroaster, whom he places in the time of Ninus. He is also mentioned by [945]Cephalion, who speaks of his birth, and the birth of Semiramis ([Greek: genesin Semirameos kai Zoroastrou Magou]) as of the same date. The natives of India have a notion of a Zoroaster, who was of Chinese original, as we are informed by [946]Hyde. This learned man supposes all these personages, the Mede, the Medo-Persic, the Proconnesian, the Bactrian, the Pamphylian, &c. to have been one and the same. This is very wonderful; as they are by their history apparently different. He moreover adds, that however people may differ about the origin of this person, yet all are unanimous about the time when he [947]lived. To see that these could not all be the same person, we need only to cast our eye back upon the evidence which has been collected above: and it will be equally certain, that they could not be all of the same aera. There are many specified in history; but we may perceive, that there was one person more antient and celebrated than the rest; whose history has been confounded with that of others who came after him. This is a circumstance which has been observed by [948]many: but this ingenious writer unfortunately opposes all who have written upon the subject, however determinately they may have expressed themselves. [949]At quicquid dixerint, ille (Zoroaster) fuit tantum unus, isque tempore Darii Hystaspis: nec ejus nomine plures unquam extitere. It is to be observed, that the person, whom he styles Zoroaster, was one Zerdusht. He lived, it seems, in the reign of Darius, the father of Xerxes; which was about the time of the battle of Marathon: consequently not a century before the birth of Eudoxus, Xenophon, and Plato. We have therefore no authority to suppose [950]this Zerdusht to have been the famous Zoroaster. He was apparently the renewer of the Sabian rites: and we may be assured, that he could not be the person so celebrated by the antients, who was referred to the first ages. Hyde asserts, that all writers agree about the time, when Zoroaster made his appearance: and he places him, as we have seen above, in the reign of Darius. But Xanthus Lydius made him above [951]six hundred years prior. And [952]Suidas from some anonymous author places him five hundred years before the war of Troy. Hermodorus Platonicus went much farther, and made him five thousand years before that [953]aera. Hermippus, who professedly wrote of his doctrines, supposed him to have been of the same [954]antiquity. Plutarch also [955]concurs, and allows him five thousand years before that war. Eudoxus, who was a consummate philosopher, and a great traveller, supposed him to have flourished six thousand years before the death of [956]Plato. Moses [957]Chorenensis, and [958]Cephalion, make him only contemporary with Ninus, and Semiramis: but even this removes him very far from the reign of Darius. Pliny goes beyond them all; and places him many thousand years before Moses. [959]Est et alia Magices factio, a Mose, et Jamne, et Lotapea Judaeis pendens: sed multis millibus annorum post Zoroastrem. The numbers in all these authors, are extravagant: but so much we may learn from them, that they relate to a person of the highest antiquity. And the purport of the original writers, from whence the Grecians borrowed their evidence, was undoubtedly to shew, that the person spoken of lived at the extent of time; at the commencement of all historical data. No fact, no memorial upon record, is placed so high as they have carried this personage. Had Zoroaster been no earlier than Darius, Eudoxus would never have advanced him to this degree of antiquity. This writer was at the same distance from Darius, as Plato, of whom he speaks: and it is not to be believed, that he could be so ignorant, as not to distinguish between a century, and six thousand years. Agathias indeed mentions, that some of the Persians had a notion, that he flourished in the time of one Hystaspes; but he confesses, that who the Hystaspes was, and at what time he lived, was [960]uncertain. Aristotle wrote not long after Eudoxus, when the history of the Persians was more known to the Grecians, and he allots the same number of years between Zoroaster and Plato, as had been [961]before given. These accounts are for the most part carried too far; but at the same time, they fully ascertain the high antiquity of this person, whose aera is in question. It is plain that these writers in general extend the time of his life to the aera of the world, according to their estimation; and make it prior to Inachus, and Phoroneus, and AEgialeus of Sicyon.

Huetius takes notice of the various accounts in respect to his country. [962]Zoroastrem nunc Persam, nunc Medum ponit Clemens Alexandrinus; Persomedum Suidas; plerique Bactrianuni; alii AEthiopem, quos inter ait Arnobius ex AEthiopia interiore per igneam Zonam venisse Zoroastrem. In short, they have supposed a Zoroaster, wherever there was a Zoroastrian: that is, wherever the religion of the Magi was adopted, or revived. Many were called after him: but who among men was the Prototype can only be found out by diligently collating the histories, which have been transmitted. I mention among men; for the title originally belonged to the Sun; but was metaphorically bestowed upon sacred and enlightened personages. Some have thought that the person alluded to was Ham. He has by others been taken for Chus, also for Mizraim, and [963]Nimrod: and by Huetius for Moses. It may be worth while to consider the primitive character, as given by different writers. He was esteemed the first observer of the heavens; and it is said that the antient Babylonians received their knowledge in Astronomy from him: which was afterwards revived under Ostanes; and from them it was derived to the [964]Egyptians, and to the Greeks. Zoroaster was looked upon as the head of all those, who are supposed to have followed his [965]institutes: consequently he must have been prior to the Magi, and Magia, the priests, and worship, which were derived from him. Of what antiquity they were, may be learned from Aristotle. [966][Greek: Aristoteles d' en protoi peri philosophias (tous Magous) kai presbuterous einai ton Aiguption.] The Magi, according to Aristotle, were prior even to the Egyptians: and with the antiquity of the Egyptians, we are well acquainted. Plato styles him the son of [967]Oromazes, who was the chief Deity of the Persians: and it is said of him, that he laughed upon the day on which he was [968]born. By this I imagine, that something fortunate was supposed to be portended: some indication, that the child would prove a blessing to the world. In his childhood he is said to have been under the care of [969]Azonaces: which I should imagine was a name of the chief Deity Oromazes, his reputed father. He was in process of time greatly enriched with knowledge, and became in high repute for his [970]piety, and justice. He first sacrificed to the Gods, and taught men to do the [971]same. He likewise instructed them in science, for which he was greatly [972]famed: and was the first who gave them laws. The Babylonians seem to have referred to him every thing, which by the Egyptians was attributed to Thoth and Hermes. He had the title of [973]Zarades, which signifies the Lord of light, and is equivalent to Orus, Oromanes, and Osiris, It was sometimes expressed [974]Zar-Atis, and supposed to belong to a feminine Deity of the Persians. Moses Chorenensis styles him [975]Zarovanus, and speaks of him as the father of the Gods. Plutarch would insinuate, that he was author of the doctrine, embraced afterwards by the Manicheans, concerning two prevailing principles, the one good, and the other evil[976]: the former of these was named Oromazes, the latter Areimanius. But these notions were of late [977]date, in comparison of the antiquity which is attributed to [978]Zoroaster. If we might credit what was delivered in the writings transmitted under his name, which were probably composed by some of the later Magi, they would afford us a much higher notion of his doctrines. Or if the account given by Ostanes were genuine, it would prove, that there had been a true notion of the Deity transmitted from [979]Zoroaster, and kept up by the Magi, when the rest of the gentile world was in darkness. But this was by no means true. It is said of Zoroaster, that he had a renewal of [980]life: for I apply to the original person of the name, what was attributed to the Magus of Pamphylia: and it is related of him, that while he was in the intermediate state of death, he was instructed by the [981]Gods. Some speak of his retiring to a mountain of Armenia, where he had an intercourse with the [982]Deity: and when the mountain burned with fire, he was preserved unhurt. The place to which he retired, according to the Persic writers, was in the region called [983]Adarbain; where in aftertimes was the greatest Puratheion in Asia. This region was in Armenia: and some make him to have been born in the same country, upon one of the Gordiaean [984]mountains. Here it was, that he first instituted sacrifices, and gave laws to his followers; which laws are supposed to be contained in the sacred book named Zandavasta. To him has been attributed the invention of Magic; which notion has arisen from a misapplication of terms. The Magi Were priests, and they called religion in general Magia. They, and their rites, grew into disrepute; in consequence of which they were by the Greeks called [Greek: apateones, pharmakeutai]: jugglers, and conjurers. But the Persians of old esteemed them very highly. [985][Greek: Magon, ton theosebe, kai theologon, kai hierea, hoi Persai houtos legousin.] By a Magus, the Persians understand a sacred person, a professor of theology, and a Priest. [Greek: Para Persais] [986][Greek: Magoi hoi philosophoi, kai theophiloi.] Among the Persians, the Magi are persons addicted to philosophy, and to the worship of the Deity. [987]Dion. Chrysostom, and Porphyry speak to the same purpose. By Zoroaster being the author of Magia, is meant, that he was the first promoter of religious rites, and the instructor of men in their duty to God. The war of Ninus with Zoroaster of Bactria relates probably to some hostilities carried on between the Ninevites of Assyria, and the Bactrians, who had embraced the Zoroastrian rites. Their priest, or prince, for they were of old the same, was named [988]Oxuartes; but from his office had the title of Zoroaster; which was properly the name of the Sun, whom he adored. This religion began in Chaldea; and it is expressly said of this Bactrian king, that he borrowed the knowledge of it from that country, and added to it largely. [989]Cujus scientiae saeculis priscis multa ex Chaldaeorum arcanis Bactrianus addidit Zoroastres. When the Persians gained the empire in Asia, they renewed these rites, and doctrines. [990]Multa deinde (addidit) Hystaspes Rex prudentissimus, Darii pater. These rites were idolatrous; yet not so totally depraved, and gross, as those of other nations. They were introduced by Chus; at least by the Cuthites: one branch of whom were the Peresians, or Persians. The Cuthites of Chaldea were the original Magi, and they gave to Chus the title of Zoroaster Magus, as being the first of the order. Hence the account given by Gregorius Turonensis is in a great degree true. [991]Primogeniti Cham filii Noe fuit Chus. Hic ad Persas transiit, quem Persae vocitavere Zoroastrem. Chus, we find, was called by this title; and from him the religion styled Magia passed to the Persians. But titles, as I have shewn, were not always determinately appropriated: nor was Chus the original person, who was called Zoroaster. There was another beyond him, who was the first deified mortal, and the prototype in this worship. To whom I allude, may, I think, be known from the history given above. It will not fail of being rendered very clear in the course of my procedure.

The purport of the term Zoroaster is said, by [992]the author of the Recognitions, and by others, to be the living star: and they speak of it as if it were of Grecian etymology, and from the words [Greek: zoon] and [Greek: aster]. It is certainly compounded of Aster, which, among many nations, signified a star. But, in respect to the former term, as the object of the Persic and Chaldaic worship was the Sun, and most of their titles were derived from thence; we may be pretty certain, that by Zoro-Aster was meant Sol Asterius. Zor, Sor, Sur, Sehor, among the Amonians, always related to the Sun. Eusebius says, that Osiris was esteemed the same as Dionusus, and the Sun: and that he was called [993]Surius. The region of Syria was hence denominated [Greek: Suria]; and is at this day called Souria, from Sur, and Sehor, the Sun. The Dea Syria at Hierapolis was properly Dea Solaris. In consequence of the Sun's being called Sor, and Sur, we find that his temple is often mentioned under the name of [994]Beth-Sur, and [995]Beth-Sura, which Josephus renders [996][Greek: Beth-Sour]. It was also called Beth-Sor, and Beth-Soron, as we learn from [997]Eusebius, and [998]Jerome. That Suria was not merely a provincial title is plain, from the Suria Dea being worshipped at Erix in [999]Sicily; and from an inscription to her at [1000]Rome. She was worshipped under the same title in Britain, as we may infer from an Inscription at Sir Robert Cotton's, of Connington, in Cambridgeshire.

[1001]DEAE SURIAE SUB CALPURNIO LEG. AUG. &c.

Syria is called Sour, and Souristan, at this day.



The Grecians therefore were wrong in their etymology; and we may trace the origin of their mistake, when they supposed the meaning of Zoroaster to have been vivens astrum. I have mentioned, that both Zon and [1002]Zoan signified the Sun: and the term Zor had the same meaning. In consequence of this, when the Grecians were told that Zor-Aster was the same as Zoan-Aster, they, by an uniform mode of mistake, expressed the latter [Greek: zoon]; and interpreted Zoroaster [Greek: astera zoon]. But Zoan signified the Sun. The city Zoan in Egypt was Heliopolis; and the land of Zoan the Heliopolitan nome. Both Zoan-Aster, and Zor-Aster, signified Sol Asterius. The God Menes was worshipped under the symbol of a bull; and oftentimes under the symbol of a bull and a man. Hence we read of Meno-Taur, and of Taur-Men, in Crete, Sicily, and other places. The same person was also styled simply [1003]Taurus, from the emblem under which he was represented. This Taurus was also called Aster, and Asterius, as we learn from [1004]Lycophron, and his Scholiast. [Greek: Ho Asterios houtos estin ho kai Minotauros]. By Asterius is signified the same person as the Minotaur. This Taur-Aster is exactly analogous to [1005]Zor-Aster above. It was the same emblem as the Mneuis, or sacred bull of Egypt; which was described with a star between his horns. Upon some of the [1006]entablatures at Naki Rustan, supposed to have been the antient Persepolis, we find the Sun to be described under the appearance of a bright [1007]star: and nothing can better explain the history there represented, than the account given of Zoroaster. He was the reputed son of Oromazes, the chief Deity; and his principal instructor was Azonaces, the same person under a different title. He is spoken of as one greatly beloved by heaven: and it is mentioned of him, that he longed very much to see the Deity, which at his importunity was granted to him. This interview, however, was not effected by his own corporeal eyes, but by the mediation of an [1008]angel. Through this medium the vision was performed: and he obtained a view of the Deity surrounded with light. The angel, through whose intervention this favour was imparted, seems to have been one of those styled Zoni, and [1009]Azoni. All the vestments of the priests, and those in which they used to apparel their Deities, had sacred names, taken from terms in their worship. Such were Camise, Candys, Camia, Cidaris, Mitra, Zona, and the like. The last was a sacred fillet, or girdle, which they esteemed an emblem of the orbit described by Zon, the Sun. They either represented their Gods as girded round with a serpent, which was an emblem of the same meaning; or else with this bandage, denominated [1010]Zona. They seem to have been secondary Deities, who were called Zoni and [1011]Azoni. The term signifies Heliadae: and they were looked upon as aethereal essences, a kind of emanation from the Sun. They were exhibited under different representations; and oftentimes like Cneph of Egypt. The fillet, with which the Azoni were girded, is described as of a fiery nature: and they were supposed to have been wafted through the air. Arnobius speaks of it in this light. [1012]Age, nunc, veniat, quaeso, per igneam zonam Magus ab interiore orbe Zoroastres. I imagine, that by Azonaces, [Greek: Azonakes], beforementioned, the reputed teacher of Zoroaster, was meant the chief Deity, the same as Oromanes, and Oromasdes. He seems to have been the supreme of those aethereal spirits described above; and to have been named Azon-Nakis, which signifies the great Lord, [1013]Azon. Naki, Nakis, Nachis, Nachus, Negus, all in different parts of the world betoken a king. The temple at Istachar, near which these representations were found, is at this day called the palace of Naki Rustan, whoever that personage may have been.



ORPHEUS.

The character of Orpheus is in some respects not unlike that of Zoroaster, as will appear in the sequel. He went over many regions of the earth; and in all places, whither he came, was esteemed both as a priest, and a prophet. There seems to be more in his history than at first sight appears: all which will by degrees be unfolded. His skill in harmony is represented as very wonderful: insomuch that he is said to have tamed the wild beasts of the forest, and made the trees follow him. He likewise could calm the winds, and appease the raging of the sea. These last circumstances are taken notice of by a poet in some fine verses, wherein he laments his death.

[1014][Greek: Houk eti koimaseis anemon bromon, ouchi chalazan,] [Greek: Ou nipheton surmous, ou patageusan hala.] [Greek: Oleo gar. kl.]

He is mentioned, as having been twice in a state of [1015]death; which is represented as a twofold descent to the shades below. There is also an obscure piece of mythology about his wife, and a serpent; also of the Rhoia or Pomegranate: which seems to have been taken from some symbolical representation at a time, when the purport was no longer understood. The Orpheans dealt particularly in symbols, as we learn from Proclus. [1016][Greek: Orphikoi dia sumbolon, Puthagoreioi dia eikonon, ta theia menuein ephiemenoi.] His character for science was very great; and Euripides takes particular notice of some antient tablets, containing much salutary knowledge, which were bequeathed to the Thracians by Orpheus: [1017][Greek: has Orpheie kategrapse gerus.] Plato styles his works [1018][Greek: biblon homadon], a vast lumber of learning, from the quantity, which people pretended had been transmitted from him. He one while resided in Greece; and particularly at Thebes in Boeotia. Here he introduced the rites of Dionusus, and celebrated his Orgies upon mount [1019]Cithaeron. He is said to have been the first who instituted those rites: and was the author of all mysterious worship. [1020][Greek: Protos Orpheus musteria Theon paredoken.] All these were accompanied with science of another nature: for he is reputed to have been skilled in many arts.

From Thebes he travelled towards the sea-coast of Chaonia, in order to recover his lost Eurydice; who had been killed by a serpent. According to [1021]Agatharchides Cnidius it was at Aorthon in Epirus, that he descended for this purpose to the shades below. The same account is given by [1022]Pausanias, who calls the place more truly Aornon. In the Orphic Argonauts it is said to have been performed at Taenarus in [1023]Laconia. He likewise resided in Egypt, and travelled over the regions of Libya; and every where instructed people in the rites, and religion, which he professed. In the same manner he went over a great part of the world.

[1024][Greek: Os hikomen epi gaian apeireton, ede poleas,] [Greek: Aiguptoi, Libuei te, brotois ana thesphata phainon.]

Some make Orpheus by birth a Thracian; some an Arcadian: others a Theban. Pausanias mentions it as an opinion among the [1025]Egyptians, that both Orpheus, and Amphion, were from their country. There is great uncertainty about his parents. He is generally supposed to have been the son of Oeagrus, and Calliope: but Asclepiades made him the son of Apollo, by that [1026]Goddess. By some his mother was said to have been Menippe; by others [1027]Polymnia. He is also mentioned as the son of [1028]Thamyras. Plato differs from them all, and styles both Orpheus, and Musaeus, [1029][Greek: Selenes kai Mouson engonoi], the offspring of the Moon, and the Muses: in which account is contained some curious mythology. The principal place of his residence is thought to have been in Pieria near mount Haemus. He is also said to have resided among the Edonians; and in Sithonia, at the foot of mount Pangaeus; also upon the sea-coast at Zona. In all these places he displayed his superiority in science; for he was not only a Poet, and skilled in harmony, but a great Theologist and Prophet; also very knowing in medicine, and in the history of the [1030]heavens. According to Antipater Sidonius, he was the author of Heroic verse. And some go so far as to ascribe to him the invention of letters; and deduce all knowledge from [1031]him.

Many of the things, reported to have been done by Orpheus, are attributed to other persons, such as [1032]Eetion, Musaeus, Melampus, Linus, Cadmus, and Philammon. Some of these are said to have had the same [1033]parents. Authors in their accounts of Orpheus, do not agree about the manner of his [1034]death. The common notion is, that he was torn to pieces by the Thracian women. But, according to Leonides, in Laertius, he was slain by lightning: and there is an [1035]epitaph to that purpose. The name of Orpheus is to be found in the lists of the Argonauts: and he is mentioned in the two principal poems upon that subject. Yet there were writers who placed him eleven generations before the war of Troy, consequently ten generations before that expedition. [1036][Greek: Gegone pro 11 geneon ton Troikon—bionai de geneas 9; hoi de 11 phesin.] He was born eleven ages before the siege of Troy, and he is said to have lived nine ages; and according to some eleven. This extent of [1037]life has been given him in order to bring him down as low as the aera of the Argonauts: though, if we may believe Pherecydes Syrus, he had no share in that expedition.

To remedy the inconsistences, which arise in the history of Orpheus, writers have supposed many persons of this name. Suidas takes notice of no less than four in [1038]Thrace. But all these will not make the history consistent. Vossius therefore, with good reason, doubts whether such a person ever existed. Nay, he asserts, [1039]Triumviros istos Poeseos, Orphea, Musaeum, Linum, non fuisse: sed esse nomina ab antiqua Phoenicum lingua, qua usi Cadmus, et aliquamdiu posteri. There is great truth in what Vossius here advances: and in respect to Orpheus, the testimony of Aristotle, quoted by him from Cicero, is very decisive. [1040]Orpheum poetam docet Aristoteles nunquam fuisse. Dionysius, as we learn from Suidas, affirmed the same thing. Palaephatus indeed admits the man; but sets aside the history. [1041][Greek: Pseudes kai ho peri tou Thrpheos muthos.] The history too of Orpheus is nothing else but a fable. From what has been said, I think it is plain, that under the character of this personage we are to understand a people named [1042]Orpheans; who, as Vossius rightly intimates, were the same as the Cadmians. In consequence of this, there will sometimes be found a great similarity between the characters of these two persons.

I have shewn, that Colonies from [1043]Egypt settled in the region of Sethon, called afterwards Sethonia, upon the river Palaestinus. They were likewise to be found in the countries of Edonia, Pieria, and Peonia: in one of which they founded a city and temple. The Grecians called this city Orpheus: [1044][Greek: Orpheus esti polis upo tei Pieriei.] Orpheus is a city of Thrace, below Pieria. But the place was originally expressed Orphi, by which is meant the oracular temple of Orus. From hence, and from the worship here instituted, the people were styled Orphites, and Orpheans. They were noted for the Cabiritic mysteries; and for the Dionusiaca, and worship of Damater. They were likewise very famous for the medicinal arts; and for their skill in astronomy and music. But the Grecians have comprehended, under the character of one person, the history of a people. When they settled in Thrace, they introduced their arts, and their worship, among the barbarous [1045]natives, by whom they were revered for their superior knowledge. They likewise bequeathed many memorials of themselves, and of their forefathers, which were probably some emblematical sculptures upon wood or stone: hence we read of the tablets of Orpheus preserved in Thrace, and particularly upon mount [1046]Haemus. The temple which they built upon this mountain seems to have been a college, and to have consisted of a society of priests. They were much addicted to celibacy, as we may judge from their history; and were, in great measure, recluses after the mode of Egypt and Canaan. Hence it is said of Orpheus, that he secreted himself from the world, and led the life of a [1047]Swan: and it is moreover mentioned of Aristaeus, when he made a visit to Dionusus upon mount Haemus, that he disappeared from the sight of men, and was never after [1048]seen. According to the most common accounts concerning the death of Orpheus, it was owing to his principles, and manner of life. He was a solitary, and refused all commerce with womankind: hence the Maenades, and other women of Thrace, rose upon him, and tore him to pieces. It is said, that his head, and lyre were thrown into the Hebrus; down which they were wafted to Lemnos. What is here mentioned of Orpheus, undoubtedly relates to the Orpheans, and to their temple upon mount Haemus. This temple was in process of time ruined: and there is great reason to think, that it was demolished upon account of the cruelties practised by the priests, and probably from a detestation of their unnatural crimes, to which there are frequent allusions. Ovid having given a character of Orpheus, concludes with an accusation to this purpose.

[1049]Ille etiam Thracum populis fuit auctor amores In teneros transferre mares: citraque juventam AEtatis breve ver, et primos carpere flores.

Those of the community, who survived the disaster, fled down the Hebrus to Lesbos; where they either found, or erected, a temple similar to that which they had quitted. Here the same worship was instituted; and the place grew into great reputation. They likewise settled at Lenmos. This island lay at no great distance from the former; and was particularly devoted to the Deity of fire. It is said by Hecataeus, that it received the name of Lemnos from the Magna Dea, Cybele. She was styled by the natives [Greek: Lemnos], and at her shrine they used to sacrifice young persons. [1050][Greek: Apo megales legomenes Theou; tautei de kai parthenous ethuon.] They seem to have named the temple at Lesbos Orphi, and Orphei caput: and it appears to have been very famous on account of its oracle. Philostratus says, that the Ionians, and AEolians, of old universally consulted it: and, what is extraordinary, that it was held in high estimation by the people of [1051]Babylonia. He calls the place the head of Orpheus: and mentions, that the oracle proceeded from a cavity in the earth; and that it was consulted by Cyrus, the Persian. That the Babylonians had a great veneration for a temple named Orphi, I make no doubt: but it certainly could not be the temple at Lesbos. During the Babylonish empire, Greece, and its islands, were scarcely known to people of that country. And when the Persians succeeded, it is not credible, that they should apply to an oracle at Lesbos, or to an oracle of Greece. They were too refined in their religious notions to make any such application. It is notorious, that, when Cambyses, and Ochus, invaded Egypt, and when Xerxes made his inroad into Greece, they burnt and ruined the temples in each nation, out of abomination to the worship. It was another place of this name, an oracle of their own, to which the Babylonians, and Persians, applied. For it cannot be supposed, in the times spoken of, that they had a correspondence with the western world. It was Ur, in Chaldea, the seat of the antient Magi, which was styled Urphi, and Orphi, on account of its being the seat of an oracle. That there was such a temple is plain from Stephanus Byzantinus, who tells us, [1052][Greek: Manteion echein autous (Chaldaious) para barbarois, hos Delphoi par' Hellesi.] The Chaldeans had an oracle as famous among the people of those parts, as Delphi was among the Grecians. This temple was undoubtedly styled Urphi. I do not mean, that this was necessarily a proper name; but an appellative, by which oracular places were in general distinguished. The city Edessa in Mesopotamia seems likewise to have had the name of Urphi, which was given on account of the like rites, and worship. That it was so named, we may fairly presume from its being by the natives called [1053]Urpha, at this day. It was the former temple, to which the Babylonians, and Persians had recourse: and it was from the Magi of these parts, that the Orphic rites and mysteries were originally derived. They came from Babylonia to Egypt, and from thence to Greece. We accordingly find this particular in the character of Orpheus, [1054][Greek: einai de ton Orphea mageusai deinon], that he was great in all the mysteries of the Magi. We moreover learn from Stephanus Monachius, that Orphon, a term of the same purport as Orpheus, was one of the appellations, by which the Magi were called. [1055]Orphon, quod Arabibus Magum sonat. In short, under the character of Orpheus, we have the history both of the Deity, and of his votaries. The head of Orpheus was said to have been carried to Lemnos, just as the head of Osiris used to be wafted to Byblus. He is described as going to the shades below, and afterwards returning to upper air. This is similar to the history of Osiris, who was supposed to have been in a state of death, and after a time to have come to life. There was moreover something mysterious in the death of Orpheus; for it seems to have been celebrated with the same frantic acts of grief, as people practised in their lamentations for Thamuz and Osiris, and at the rites of Baal. The Bistonian women, who were the same as the Thyades, and Maenades, used to gash their arms with knives, and besmear themselves with [1056]blood, and cover their heads with ashes. By this display of sorrow we are to understand a religious rite; for Orpheus was a title, under which the Deity of the place was worshipped. He was the same as Orus of Egypt, whom the Greeks esteemed both as Apollo, and Hephaistus. That he was a deity is plain from his temple and oracle abovementioned: which, we find, were of great repute, and resorted to by various people from the opposite coast.

As there was an Orpheus in Thrace, so there appears to have been an Orpha in [1057]Laconia, of whose history we have but few remains. They represent her as a Nymph, the daughter of Dion, and greatly beloved by Dionusus. She was said, at the close of her life, to have been changed to a tree. The fable probably relates to the Dionusiaca, and other Orphic rites, which had been in early times introduced into the part of the world abovementioned, where they were celebrated at a place called Orpha. But the rites grew into disuse, and the history of the place became obsolete: hence Orpha has been converted to a nymph, favoured of the God there worshipped; and was afterwards supposed to have been changed to one of the trees, which grew within its precincts.

Many undertook to write the history of Orpheus; the principal of whom were Zopurus of Heraclea, Prodicus Chius, Epigenes, and Herodorus. They seem all to have run into that general mistake of forming a new personage from a title, and making the Deity a native, where he was inshrined. The writings, which were transmitted under the name of Orpheus, were innumerable: and are justly ridiculed by Lucian, both for their quantity, and matter. There were however some curious hymns, which used to be of old sung in Pieria, and Samothracia; and which Onomacritus copied. They contain indeed little more than a list of titles, by which the Deity in different places was addressed. But these titles are of great antiquity: and though the hymns are transmitted in a modern garb, the person, through whom we receive them, being as late as [1058]Pisistratus, yet they deserve our notice. They must necessarily be of consequence, as they refer to the worship of the first ages, and afford us a great insight into the Theology of the antients. Those specimens also, which have been preserved by Proclus, in his dissertations upon Plato, afford matter of great curiosity. They are all imitations, rather than translations of the antient Orphic poetry, accompanied with a short comment. This poetry was in the original Amonian language, which grew obsolete among the Helladians, and was no longer intelligible: but was for a long time preserved in [1059]Samothracia, and used in their sacred rites.

CADMUS.

Although I have said so much about Dionusus, Sesostris, and other great travellers, I cannot quit the subject till I have taken notice of Cadmus: for his expeditions, though not so extensive as some, which I have been mentioning, are yet esteemed of great consequence in the histories of antient nations. The time of his arrival in Greece is looked up to as a fixed aera: and many circumstances in chronology are thereby determined. He is commonly reputed to have been a Phenician by birth; the son of Agenor, who was the king of that country. He was sent by his father's order in quest of his sister Europa; and after wandering about a long time to little purpose, he at last settled in Greece. In this country were many traditions concerning him; especially in Attica, and Boeotia. The particular spot, where he is supposed to have taken up his residence, was in the latter province at Tanagra upon the river Ismenus. He afterwards built Thebes: and wherever he came, he introduced the religion of his country. This consisted in the worship of [1060]Dionusus; and in the rites, which by the later Greeks were termed the Dionusiaca. They seem to have been much the same as the Cabyritic mysteries, which he is said to have established in Samothracia. He fought with a mighty dragon; whose teeth he afterwards sowed, and produced an army of men. To him Greece is supposed to have been indebted for the first introduction of [1061]letters; which are said to have been the letters of his country Phenicia, and in number sixteen. He married Harmonia, the daughter of Mars and Venus: and his nuptials were graced with the presence of all the Gods, and Goddesses; each of whom conferred some gift upon the bride. He had several children; among whom was a daughter Semele, esteemed the mother of Bacchus. After having experienced great vicissitudes in life, he is said to have retired with his wife Harmonia to the coast of Illyria, where they were both changed to serpents. He was succeeded at Thebes by his son Polydorus, the father of Labdacus, the father of Laius. This last was the husband of Jocasta, by whom he had Oedipus.

Bochart with wonderful ingenuity, and equal learning, tries to solve the aenigmas, under which this history is represented. He supposes Cadmus to have been a fugitive Canaanite, who fled from the face of Joshua: and that he was called Cadmus from being a Cadmonite, which is a family mentioned by Moses. In like manner he imagines, that Harmonia had her name from mount Hermon, which was probably in the district of the Cadmonites. The story of the dragon he deduces from the Hevaei, or Hivites; the same people as the Cadmonites. He proceeds afterwards with great address to explain the rest of the fable, concerning the teeth of the dragon, which were sown; and the armed men, which from thence arose: and what he says is in many particulars attended with a great shew of probability. Yet after all his ingenious conjectures, I am obliged to dissent from him in some points; and particularly in one, which is of the greatest moment. I cannot be induced to think, that Cadmus was, as Bochart represents him, a Phenician. Indeed I am persuaded, that no such person existed. If Cadmus brought letters from Phenicia, how came he to bring but sixteen; when the people, from whom he imported them, had undoubtedly more, as we may infer from their neighbours? And if they were the current letters of Greece, as Herodotus intimates; how came it to pass, that the tablet of Alcmena, the wife of Amphitryon, the third in descent from Cadmus, could not be understood, as we are assured by [1062]Plutarch? He says, that in the reign of Agesilaus of Sparta, a written tablet was found in the tomb of Alcmena, to whom it was inscribed: that the characters were obsolete, and unintelligible; on which account they sent it to Conuphis of Memphis in Egypt, to be decyphered. If these characters were Phenician, why were they sent to a priest of a different country for interpretation? and why is their date and antiquity defined by the reign of a king in Egypt? [1063][Greek: Tous tupous einai tes epi Protei basileuonti grammatikes.] The form of the letters was the same as was in use when Proteus reigned in that country. Herodotus, indeed, to prove that the Cadmians brought letters into Greece, assures us, that he saw specimens of their writing at Thebes, in the temple of Apollo [1064]Ismenius: that there was a tripod as antient as the reign of Laius, the son of Labdacus; with an inscription, which imported, that it had been there dedicated by Amphitryon upon his victory over the Teleboae. I make no doubt, but that Herodotus saw tripods with antient inscriptions: and there might be one with the name of Amphitryon: but how could he be sure that it was the writing of that person, and of those times? We know what a pleasure there is in enhancing the antiquity of things; and how often inscriptions are forged for that purpose. Is it credible that the characters of Amphitryon should be so easy to be apprehended, when those of his wife Alcmena could not be understood? and which of the two are we in this case to believe, Herodotus or Plutarch? I do not mean that I give any credence to the story of Alcmena and her tablet: nor do I believe that there was a tripod with characters as antient as Amphitryon. I only argue from the principles of the Greeks to prove their inconsistency. The Pheneatae in Arcadia shewed to Pausanias an inscription upon the basis of a brazen statue, which was dedicated to [1065]Poseidon Hippius. It was said to have been written by Ulysses, and contained a treaty made between him and some shepherds. But Pausanias acknowledges that it was an imposition; for neither statues of brass, nor statues of any sort, were in use at the time alluded to.

It is said of Cadmus, that he introduced the rites of [1066]Bacchus into Greece. But how is this possible, if Bacchus was his descendant, the son of his daughter Semele? To remedy this, the latter mythologists suppose, that there was a prior Bacchus, who was worshipped by Cadmus. This is their usual recourse, when they are hard pressed with inconsistencies. They then create other personages, to help them out of their difficulties. They form, with great facility, a new Semiramis, or Ninus; another Belus, Perseus, Minos, Hermes, Phoroneus, Apis, though to little purpose: for the mistake being fundamental, the inconveniencies cannot be remedied by such substitutes. We are told that Cadmus was a Phenician: but Diodorus Siculus speaks of him as assuredly of Egypt; and mentions moreover, that he was a native of the Thebais: [1067][Greek: Kadmon ek Thebon onta ton Aiguption]. Pherecydes Syrus also, from whom most of the mythology of Greece was borrowed, makes Cadmus an [1068]Egyptian, the son of Agenor and Argiope, who was the daughter of Nilus. By others he is said to have been the son of Antiope, the daughter of Belus: consequently he must originally have been of Babylonish extraction. His father Agenor, from whom he is supposed to have been instructed in the sciences, is represented by Nonnus as residing at Thebes.

[1069][Greek: Patria thespesies dedaemenos orgia technes,] [Greek: Aigupties sophies metanastios, emos Agenor] [Greek: Memphidos ennaetes hekatompulon oikee Theben.]

We learn the same from the Scholiast upon Lycophron, who styles the king Ogugus. [1070][Greek: Kai ho Ogugos Thebon Aiguption en Basileus, hothen ho Kadmos huparchon, elthon en Helladi tas Heptapulous ektise.] Moreover Ogugus was king of Thebes in Egypt: of which country was Cadmus, who came into Greece, and built the city styled Heptapulae. It was from the same part of the world, that the mysteries were imported, in which Cadmus is represented as so knowing: and here it was, that he was taught hieroglyphics, and the other characters, which are attributed to him. For he is said to have been expert [1071][Greek: Cheiros opisthoporoio charagmata loxa charasson.] These arts he carried first to the coast of Sidon, and Syria; and from thence he is supposed to have brought them to Greece: for, before he came to Hellas, he is said to have reigned in conjunction with Phoenix, both at Sidon and Tyre. [1072][Greek: Phoinix kai Kadmos, apo Thebon ton Aiguption exelthontes eis ten Surian Turou kai Sidonos ebasileusan.] Phoenix and Cadmus came from Thebes in Egypt, and reigned at Tyre and Sidon.

Thus I have taken pains to shew, that Cadmus was not, as has been generally thought, a Phenician. My next endeavour will be to prove that no such person existed. If we consider the whole history of this celebrated hero, we shall find, that it was impossible for one person to have effected what he is supposed to have performed. His expeditions were various and wonderful; and such as in those early times would not have been attempted, nor could ever have been completed. The Helladians say little more, than that he built Thebes, and brought letters into Greece: that he slew a dragon, from the teeth of which being sowed in the ground there arose an army of earthborn men. The writers of other countries afford us a more extensive account: among the principal of which are to be esteemed Herodotus, Diodorus, Strabo, and Pausanias. Some of them had their [1073]doubts about the reality of this adventurer: and from the history which they have transmitted, we may safely infer, that no such person existed, as has been described under the character of Cadmus.

He is said to have sailed first to [1074]Phenicia and Cyprus; and afterwards to [1075]Rhodes. Here he instructed the people in the religion which he professed; and founded a temple at Lindus, where he appointed an order of priests. He did the same [1076]at Thera, and afterwards was at [1077]Thasus: and proceeding in his travels partook of the Cabiritic mysteries in [1078]Samothracia. He visited [1079]Ionia, and all the coast upwards to the Hellespont and Propontis. He was at Lesbos, which he named [1080]Issa: where some of his posterity were to be found long after. He was also at Anaphe, one of the Sporades; which island was denominated Membliaros from one of his [1081]followers. Mention is made of his being upon the [1082]Hellespont, and in Thrace. Here he resided, and found out a mine of [1083]gold, having before found one of copper in [1084]Cyprus. Hence he is said to have procured great wealth. [1085][Greek: Hode Kadmou ploutos peri Thraken, kai to Pangaion oros.] We hear of him afterwards in [1086]Euboea; where there are to be found innumerable traces of him, and his followers. He was likewise at [1087]Sparta, as we may infer from the Herouem erected to him by Eurotas, and his brethren, the sons of Huraeus. He must have resided a great while in [1088]Attica; for there were many edifices about Athens attributed to him. He settled at Tanagra in Boeotia; where he lost all his companions, who were slain by a dragon. He afterwards built Thebes. Here he was king; and is said to have reigned sixty-two [1089]years. But as if his wanderings were never to be terminated, he leaves his newly founded city, and goes to Illyria. Here we find him again in regal state. [1090][Greek: Basileuei Kadmos ton Illurion.] He reigns over the country which receives its name from his son. [1091][Greek: Illuria—apo Illuriou tou Kadmonos paidos.] Now whoever is truly acquainted with antiquity, must know, that, in the times here spoken of, little correspondence was maintained between nation and nation. Depredations were very frequent; and every little maritime power was in a state of [1092]piracy: so that navigation was attended with great peril. It is not therefore to be believed, that a person should so often rove upon the seas amid such variety of nations, and reside among them at his pleasure: much less that he should build temples, found cities, and introduce his religion, wherever he listed; and this too in such transient visits. Besides, according to the Egyptian accounts, the chief of his adventures were in Libya. He married Harmonia at the lake [1093]Tritonis; and is said to have founded in that part of the world no less. than an hundred cities:

[1094][Greek: Libustidi Kadmos arourai] [Greek: Domesas polion hekatontada.]

Some of these cities seem to have been situated far west in the remoter parts of Africa.

[1095][Greek: Kai Libues stratoonto par' Hesperion klima gaies,] [Greek: Anchinephe naiontes Alemonos astea Kadmou.]

Carthage itself was of old called [1096]Cadmeia: so that he may be ranked among the founders of that city. [Greek: Karchedon, Metropolis Libues—ekaleito de Kaine polis, kai Kadmeia.] He is mentioned by Moses Chorenensis to have settled in [1097]Armenia, where there was a regio Cadmeia not far from Colchis. He reigned here; and is said to have been of the giant race, and to have come from [1098]Babylonia. And as the city Carthage in Libya was called Cadmeia, so in this region Cadmeia, there was a city Carthage: [1099][Greek: Karchedon polis Armenias.]

Such are the expeditions of Cadmus. But is it credible that any person could have penetrated into the various regions, whither he is supposed to have gone? to have founded colonies in Phenicia, Cyprus, Rhodes, Thera, Thasus, Anaphe, Samothracia? to have twice visited the Hellespont? to have worked the mines in the Pangean mountains, and in other places? to have made settlements in Euboea, Attica, Boeotia, and Illyria? and, above all, to have had such territories in Afric? He is represented as heir to the kingdom of Egypt: this he quitted, and obtained a kingdom in Phenicia. He leaves this too; and after much wandering arrives in Greece; where he founds several cities, and reigns sixty-two years. After this, hard to conceive! he is made king in Illyria. He must also have reigned in Afric: and his dominions seem to have been considerable, as he founded an hundred cities. He is represented as a king in Armenia; and had there too no small territory. Sure kingdoms in those times must have been very cheap, if they were so easily attainable. But the whole is certainly a mistake; at least in respect to [1100]Cadmus. No person could possibly have effected what is attributed to him. They were not the achievements of one person, nor of one age. And place Cadmus at any given aera, and arrange his history, as may appear most plausible; yet there will arise numberless inconsistencies from the connexions he must have in respect to time, place, and people; such as no art nor disposition can remedy.

It may be asked, if there were no such man as Cadmus, what did the antients allude to under this character? and what is the true purport of these histories? The travels of Cadmus, like the expeditions of Perseus, Sesostris, and Osiris, relate to colonies, which at different times went abroad, and were distinguished by this title. But what was the work of many, and performed at various seasons, has been attributed to one person. Cadmus was one of the names of Osiris, the chief Deity of Egypt. Both Europa, and Harmonia are of the like nature. They were titles of the Deity: but assumed by colonies, who went out, and settled under these denominations. The native Egyptians seldom left their country, but by force. This necessity however did occur: for Egypt at times underwent great [1101]revolutions. It was likewise in some parts inhabited by people of a different cast; particularly by the sons of Chus. These were obliged to retire: in consequence of which they spread themselves over various parts of the earth. All, who embarked under the same name, or title, were in aftertimes supposed to have been under the same leader: and to him was attributed the honour of every thing performed. And as colonies of the same denomination went to parts of the world widely distant; their ideal chieftain, whether Cadmus, or Bacchus, or Hercules, was supposed to have traversed the same ground: and the achievements of different ages were conferred upon a fancied hero of a day. This has been the cause of great inconsistency throughout the mythology of the antients. To this they added largely, by being so lavish of titles, out of reverence to their gods. Wherever they came they built temples to them, and cities, under various denominations; all which were taken from some supposed attribute. These titles and attributes, though they belonged originally to one God, the Sun; yet being [1102]manifold, and misapplied, gave rise to a multitude of Deities, whose aera never could be settled, nor their history rendered consistent. Cadmus was one of these. He was the same as Hermes of Egypt, called also Thoth, Athoth, and Canathoth: and was supposed to have been the inventor of letters. He was sometimes styled Cadmilus, another name for Hermes; under which he was worshipped in Samothracia, and Hetruria. Lycophron speaking of the prophet Prulis, in Lesbos, tells us, that he was the son of Cadmus, and of the race of Atlas. And he was the person, who was supposed to give information to the Greeks, when they were upon their expedition towards Troy.

[1103][Greek: Hos me se Kadmos ophel' en perirrhutoi] [Greek: Issei phuteusai dusmenon podegeten.]

These are the words of Cassandra: upon which the Scholiast observes; [Greek: Prulis, huios tou Kadmilou, kai Kadmou, etoi Hermou:] Prulis of Lesbos was the son of Cadmilus, or Cadmus, the same as Hermes. And afterwards he mentions, [1104][Greek: ho Kadmos, etoi Hermes,] Cadmus, who is the same as Hermes. In another place he takes notice, that the name of Hermes among the Hetrurians was [1105]Cadmilus: and it has been shewn, that Cadmilus, and Cadmus, are the same. To close the whole, we have this further evidence from Phavorinus, that Cadmus was certainly an epithet or title of Hermes. [1106][Greek: Kadmos, ou kurion monon, alla kai Hermou epitheton.]

Harmonia, the wife of Cadmus, who has been esteemed a mere woman, seems to have been an emblem of nature, and the fostering nurse of all things. She is from hence styled [1107][Greek: pantrophos Harmonia.] And when Venus is represented in the allegory as making her a visit, she is said to go [1108][Greek: eis domon Harmonias pammetoros], to the house of the all-productive parent. In some of the Orphic verses she is represented not only as a Deity, but as the light of the world.

[1109][Greek: Harmonie, kosmoio phaesphore, kai sophe Daimon.]

Harmonia was supposed to have been a personage, from whom all knowledge was derived. On this account the books of science were styled [1110][Greek: kurbias Harmonias], the books of Harmonia, as well as the books of Hermes. These were four in number, of which Nonnus gives a curious account, and says, that they contained matter of wonderful antiquity.

[1111][Greek: Ein heni thesphata panta, taper pepromena kosmoi] [Greek: Protogonoio Phanetos epigraphe mantipolos cheir.]

The first of them is said to have been coeval with the world.

[1112][Greek: Proten kurbin opopen atermonos helika kosmou,] [Greek: Ein heni panta pherousan, hosa skeptouchos Ophion] [Greek: Enusen.]

From hence we find, that Hermon, or Harmonia, was a Deity, to whom the first writing is ascribed. The same is said of Hermes. [1113][Greek: Hermes legetai Theon en Aiguptoi grammata protos heurein.] The invention is also attributed to Taut, or Thoth. [1114][Greek: Protos esti Taautos, ho ton grammaton ten heuresin epinoesas,—hon Aiguptioi men ekalesan Thouth, Alexandreis de Thoth, Hermen de Hellenes metephrasan.] Cadmus is said not only to have brought letters into Greece, but to have been the inventor of them: from whence we may fairly conclude, that under the characters of Hermon, Hermes, Taut, Thoth, and Cadmus, one person is alluded to. The Deity called by the Greeks Harmonia, was introduced among the Canaanites very early by people from Egypt: and was worshipped in Sidon, and the adjacent country, by the name of [1115]Baal Hermon.

Europa likewise was a Deity; according to Lucian the same as Astarte, who was worshipped at Hierapolis in Syria. He visited the temple, and had this information from the priests: [1116][Greek: hos de moi tis ton Hireon apegeto, Europes esti (to agalma) tes Kadmou adelphees.] He is speaking of the statue in the temple, which the priests told him belonged to a Goddess, the same as Europa, the sister of Cadmus. She was also esteemed the same as Rhea; which Rhea we know was the reputed mother of the gods, and particularly the mother of Jupiter.

[1117][Greek: Est' an Rheia tekoi paida Kronoi en philoteti.]

Pindar speaks of Europa, as the [1118]daughter of Tityus: and by Herodotus she is made the mother of [1119]Sarpedon and Minos.

I have mentioned, that Cadmus was the same as the Egyptian Thoth; and it is manifest from his being Hermes, and from the invention of letters being attributed to him. Similar to the account given of Cadmus is the history of a personage called by the Greeks Caanthus; this history contains an epitome of the voyage undertaken by Cadmus, though with some small variation. Caanthus is said to have been the son of Oceanus; which in the language of Egypt is the same as the son of Ogus, and Oguges; a different name for the same [1120]person. Ogus, and with the reduplication Ogugus, was the same as Ogyges, in whose time the flood was supposed to have happened. Ogyges is represented both as a king of Thebes in Egypt, and of Thebes in Boeotia: and in his time Cadmus is said to have left the former country, and to have come to the latter, being sent in quest of his sister Europa by his father. Caanthus was sent by his father with a like commission. His sister Melia had been stolen away; and he was ordered to search every country, till he found her. He accordingly traversed many seas, and at last lauded in Greece, and passed into Boeotia. Here he found, that his sister was detained by Apollo in the grove of Ismenus. There was a fountain [1121]of the same name near the grove, which was guarded by a dragon. Caanthus is said to have cast fire into this sacred recess; on which account he was slain by Apollo. His [Greek: taphos], or tomb, was in aftertimes shewn by the Thebans. We may perceive, that the main part of this relation agrees with that of Cadmus. Melie, the sister of Caanthus, is by some spoken of as the mother of [1122]Europa: which shews, that there is a correspondence between the two histories. The person also, who sent these two adventurers, the sister, of whom they went in quest, and the precise place, to which they both came, exhibit a series of circumstances so similar, that we need not doubt, but that it is one and the same history. It is said, that Caanthus threw fire into the sacred [1123]grove: which legend, however misconstrued, relates to the first establishment of fire-worship at Thebes in the grove of Apollo Ismenius. The term Ismenius is compounded of Is-Men, ignis Menis. Meen, Menes, Manes, was one of the most antient titles of the Egyptian God Osiris, the same as Apollo, and Caanthus. What has been mentioned about Cadmus and Caanthus, is repeated under the character of a person named Curnus; who is said to have been sent by his father Inachus in search of his sister [1124]Io. Inachus, Oceanus, Ogugus, and Agenor, are all the same personages under different names; and the histories are all the same.

That Cadmus was of old esteemed a Deity may be farther proved from his being worshipped at Gortyna in Crete, as we learn from [1125]Solinus. Iidem Gortynii et Cadmum colunt, Europae fratrem. He had moreover an Heroum at Sparta, which was erected by people styled the sons of [1126]Huraeus. We learn from Palaephatus, that according to some of the antient mythologists, Cadmus was the person, who slew the serpent [1127]at Lerna. And according to Nonnus he contended with the giant Typhasus, and restored to Jupiter his lost [1128]thunder. By this is meant, that he renewed the rites, and worship of the Deity, which had been abolished. These are circumstances, which sufficiently shew, that Cadmus was a different personage, from what he is generally imagined. There was a hill in Phrygia of his name, and probably sacred to him; in which were the fountains of the river [1129]Lycus. There was also a river Cadmus, which rose in the same mountain, and was lost underground. It soon afterwards burst forth again, and joined the principal stream. Mountains and rivers were not denominated from ordinary personages. In short Cadmus was the same as Hermes, Thoth, and Osiris: under which characters more than one person is alluded to, for all theology of the antients is of a mixed nature. He may principally be esteemed Ham, who by his posterity was looked up to as the Sun, and worshipped under his titles: a circumstance, however, which was common to all, who were styled Baalim. That he was the same as Ham, will appear from the etymology of his name. I have before shewn, that the Sun was styled [1130]Achad, Achon, and Achor: and the name, of which we are treating, is a compound of [1131]Achad-Ham, rendered by the Greeks Acadamus and Academus, and contracted Cadmus. Many learned men have thought, that the place at Athens called Academia was founded by Cadmus, and denominated from him: and of the latter circumstance I make no doubt. [1132]Ab hoc Cadmo Eruditi Academiam, quasi Cadmiam deducunt: quo nomine indigitari locum musis studiisque sacratum notissimum est. The true name of Cadmus, according to this supposition, must have been, as I have represented, Acadamus; or, as the Ionians expressed it, Academus, to have Academia formed from it. Herodotus informs us, that, when the Cadmians came to Attica, they introduced a new system of [1133]Architecture; and built temples in a style different from that to which the natives had been used. And he describes these buildings as erected at some distance from those of the country. This was the situation of the place called Academia, which stood at the distance of a few furlongs from [1134]Athens. It was a place of exercise and science; and by all accounts finely disposed: being planted with a variety of trees, but particularly Olives, called here ([Greek: Moriai]) Moriae. There were likewise springs, and baths for the convenience of those who here took their exercise. The tradition among the Athenians was, that one Ecademus, or Academus, founded it in antient times; from whom it received its name. Laertius styles him the hero Ecademus: [1135][Greek: Apo tinos Heroos onomasthe Ekademou]. And Suidas to the same purpose; [Greek: Apo Ekademou tinos Heroos onomasthen.] But Eupolis, the comic writer, who was far prior, speaks of him as a Deity: [1136][Greek: En euskiois drumoisin Akademou Theou]. The trees, which grew within the precincts, were looked upon as very sacred, [1137][Greek: ontos hierai], and the place itself in antient times was of so great sanctity, that it was a profanation to laugh there; [1138][Greek: proteron en Akademiai mede gelasai exousian einai].

The Ceramicus at Athens had the same name; and it was undoubtedly given from the same personage. [Greek: Akademia. kaleitai de houtos ho Keramikos]. Hesych. The common notion was, that it was denominated from the hero [1139]Ceramus, the son of Dionusus. This arose from the common mistake; by which the place was put for the person, to whom it was sacred, and whose name it bore. Ham was the supposed hero: and Ceramus was Cer-Ham, the tower or temple of Ham, which gave name to the inclosure. This abuse of terms is no where more apparent than in an inscription mentioned by Gruter; where there is a mixed title of the Deity formed from his place of worship.

[1140]Malacae Hispaniae. MARTI CIRADINO TEMPLUM COMMUNI VOTO ERECTUM.

Cir-Adon was the temple of Adon, or Adonis; the Amonian title of the chief God. In like manner near mount Laphystium in Boeotia, the God [1141]Charops was worshipped, and styled Hercules Charops. But Char-Ops, or Char-Opis, signified the temple of the serpent Deity: and was undoubtedly built of old by the people named Charopians, and Cyclopians; who were no other than the antient Cadmians. Ceramicus was an Egyptian name; and one of the gates or towers of the gates at [1142]Naucratis in that country was so called. It was also the name of an harbour in Caria, probably denominated from some building at the [1143]entrance.

I may possibly be thought to proceed too far in abridging history of so many heroic personages, upon whose names antiquity has impressed a reverence; and whose mighty actions have never been disputed. For though the dress and colouring may have been thought the work of fancy, yet the substance of their history has been looked upon as undeniably true. To which I answer, that it was undoubtedly founded in truth: and the only way to ascertain what is genuine, must be by stripping history of this unnatural veil, with which it has been obscured; and to reduce the whole to its original appearance. This may be effected upon the principles which I have laid down; for if instead of Perseus, or Hercules, we substitute bodies of men, who went under such titles, the history will be rendered very probable, and consistent. If instead of one person, Cadmus traversing so much ground, and introducing the rites of his country at Rhodes, Samos, Thera, Thasus, Samothrace, and building so many cities in Libya, we suppose these things to have been done by colonies, who were styled Cadmians, all will be very right, and the credibility of the history not disputed. Many difficulties may by these means be solved, which cannot otherwise be explained: and great light will be thrown upon the mythology of the antients.

The story then of Cadmus, and Europa, relates to people from Egypt, and Syria, who went abroad at different times, and settled in various parts. They are said to have been determined in their place of residence by an ox, or cow: by which this only is meant, that they were directed by an oracle: for without such previous inquiry no colonies went abroad. An oracle by the Amonians was termed Alphi, and Alpha, the voice of God. In Egypt the principal oracular temples were those of the sacred animals Apis and Mneuis. These animals were highly reverenced at Heliopolis, and Memphis, and in other cities of that country. They were of the male kind; but the honours were not confined to them; for the cow and heifer were held in the like veneration, and they were esteemed equally prophetic. Hence it was, that they were in common with the Apis and Mneuis styled Alphi, and Alpha: which name was likewise current among the Tyrians, and Sidonians. In consequence of this, Plutarch, speaking of the letter Alpha, says, [1144][Greek: Phoinikas houto kalein ton Boun.] The Phenicians call an ox Alpha. And Hesychius speaks to the same purpose. [Greek: Alpha, bous.] Thus we find that Alpha was both an oracle, and an oracular animal. The Grecians took it in the latter acceptation; and instead of saying that the Cadmians acted in obedience to an oracle, they gave out, that Cadmus followed a cow. What is alluded to in the animal, which was supposed to have been his guide, may be known by the description given of it by Pausanias: [1145][Greek: Epi de hekateras tes boos pleuras semeion epeinai leukon, eikasmenon kukloi tes Selenes.] There was a white mark on each side of the cow like the figure of the moon. The poet quoted by the Scholiast upon Aristophanes speaks to the same purpose. [1146][Greek: Leukon schem' hekaterthe periplokon, eute Menes.] This is an exact description of the [1147]Apis, and other sacred kine in Egypt: and the history relates to an oracle given to the Cadmians in that country. This the Grecians have represented, as if Cadmus had been conducted by a cow: the term Alphi, and Alpha, being liable to be taken in either of these acceptations. Nonnus speaks of Cadmus as bringing the rites of [1148]Dionusus, and Osiris, from Egypt to Greece: and describes him according to the common notion as going in quest of a bull, and as being determined in his place of residence by a [1149]cow. Yet he afterwards seems to allude to the true purport of the history; and says, that the animal spoken of was of a nature very different from that, which was imagined: that it was not one of the herd, but of divine original.

[1150][Greek: Kadme maten periphoite, poluplanon ichnos helisseis;] [Greek: Masteueis tina Tauron, hon ou boee teke gaster.]

Under the character of Europa are to be understood people styled Europians from their particular mode of worship. The first variation from the purer Zabaism consisted in the Ophiolatria, or worship of the serpent. This innovation spread wonderfully; so that the chief Deity of the Gentile world was almost universally worshipped under this symbolical representation. The serpent among the Amonians was styled Oph, Eph, and Ope: by the Greeks expressed [Greek: Ophis, Opis, Oupis]: which terms were continually combined with the different titles of the Deity. This worship prevailed in Babylonia, Egypt, and Syria: from which countries it was brought by the Cadmians into Greece. Serpentis eam venerationem acceperunt Graeci a Cadmo. [1151]Vossius. It made a part in all their [1152]mysteries; and was attended with some wonderful circumstances: of which I have before made some mention in the treatise de Ophiolatria. Colonies, which went abroad, not only went under the patronage, but under some title of their God: and this Deity was in aftertimes supposed to have been the real conductor. As the Cadmians, and Europians, were Ophitae, both their temples, and cities, also the hills, and rivers, where they settled, were often denominated from this circumstance. We read of Anopus Asopus, Oropus, Europus, Charopus, Ellopis, Ellopia; all nearly of the same purport, and named from the same object of worship. Europa was a [1153]Deity: and the name is a compound Eur-Ope, analogous to Canope, Canophis, and Cnuphis of Egypt; and signifies Orus Pytho. It is rendered by the Greeks as a feminine, upon a supposition, that it was the name of a woman; but it related properly to a country; and we find many places of the like etymology in Media, Syria, and Babylonia: which were expressed in the masculine Europos, and Oropus. The same also is observable in Greece.

I have shewn, that Cadmus was Taut, or Thoth; the Taautes of Sanchoniathon. It is said of this person, that he first introduced the worship of the serpent: and this so early, that not only the Tyrians and Sidonians, but the Egyptians received it from him. From hence we may infer, that it came from [1154]Babylonia, [1155][Greek: Ten men oun tou Drakontos phusin, kai ton opheon, autos exetheiasen ho Taautos, kai met' auton authis Phoinikes te, kai Aiguptioi].

The learned writers, who have treated of the Cadmians, have failed in nothing more, than in not considering, that they were a twofold colony, which came both from Egypt, and Syria: from Egypt first; and then from Syria, and Canaan. In their progress westward they settled in Cyprus, Crete,