Part 10

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

[495]Æginamque simul, serpentiferamque Seriphon.

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

[511][Greek: Apis gar elthôn ek peras Naupaktias,] [Greek: Iatromantis, pais Apollônos, chthona] [Greek: Tên d' ekkathairei knôdalon brotophthorôn.]

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

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

[524]Æoliam Pitanem lævâ de parte relinquit, Factaque de saxo longi simulacra _Draconis_.

[Illustration: Pl. VIII.]

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

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

From what has been said, I hope, that I have thrown some light upon the history of this primitive idolatry: and have moreover shewn, that wherever any of these Ophite colonies settled they left behind from their rites and institutes, as well as from the names, which they bequeathed to places, ample memorials, by which they may be clearly traced out. It may seem strange, that in the first ages there should have been such an universal defection from the truth; and above all things such a propensity to this

## particular mode of worship, this mysterious attachment to the serpent. What

is scarce credible, it obtained among Christians; and one of the most early heresies in the church was of this sort, introduced by a sect, called by [531]Epiphanius Ophitæ, by [532]Clemens of Alexandria Ophiani. They are

## particularly described by Tertullian, whose account of them is well worth

our notice. [533]Accesserunt his Hæretici etiam illi, qui Ophitæ nuncupantur: nam serpentem magnificant in tantum, ut illum etiam ipsi Christo præferant. Ipse enim, inquiunt, scientiæ nobis boni et mali originem dedit. Hujus animadvertens potentiam et majestatem Moyses æreum posuit serpentem: et quicunque in eum aspexerunt, sanitatem consecuti sunt. Ipse, aiunt, præterea in Evangelio imitatur serpentis ipsius sacram potestatem, dicendo, et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis. Ipsum introducunt ad benedicenda Eucharistia sua. In the above we see plainly the perverseness of human wit, which deviates so industriously; and is ever after employed in finding expedients to countenance error, and render apostasy plausible. It would be a noble undertaking, and very edifying in its consequences, if some person of true learning, and a deep insight into antiquity, would go through with the history of the [534]serpent. I have adopted it, as far as it relates to my system, which is, in some degree, illustrated by it.

* * * * *

CUCLOPES OR CYCLOPES.

[Greek: Palaiotatoi men legontai en merei tini tês chôras (tês Sikelias) Kuklôpes, kai Laistrugones oikêsai; hôn egô oute genos echô eipein, oute hopothen eisêlthon, ê hopoi apechôrêsan.] Thucydides. l. 6. p. 378.

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

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

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

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

[547][Greek: Kai gar thaum' etetukto pelôrion, oude eôikei] [Greek: Andri ge sitophagôi, alla rhiôi hulêenti.]

Virgil says of the same person,

[548]Ipse arduus, altaque pulsat sidera.

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

[549][Greek: aina Pelôra,] [Greek: Prêosin Osseioisin eoikota; pasi d' hup' ophrun] [Greek: Phaea mounoglêna sakei isa tetraboeiôi.]

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

[554][Greek: Hoi prin men pot' enaion en euruchorôi Hupereiai,] [Greek: Anchou Kuklôpôn andrôn huperênoreontôn.]

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

## particularly worshipped the Ophite Deity under the name of [561]Opis.

Aristeas Proconnesius wrote their history; and among other things mentioned that they had but one eye, which was placed in their graceful forehead.

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