Part 12

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

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

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

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

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

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

Excellent counsel, but introduced rather too late. Phlegyas was in reality the Sun; so denominated by the Æthiopes, or Cuthites, and esteemed the same as Mithras of Persis. They looked up to him as their great benefactor, and lawgiver: for they held their laws as of divine original. His worship was introduced among the natives of Greece by the Cuthites, styled Ethiopians, who came from Egypt. That this was the true history of Phlegyas we may be assured from Stephanus, and Phavorinus. They mention both Phlegyas, and Mithras, as men deified; and specify, that they were of Ethiopian original. [631][Greek: Mithran, kai Phleguan, andras Aithiopas to genos.] Minos indeed is spoken of, as an upright judge: and the person alluded to under that character was eminently distinguished for his piety, and justice. But his priests were esteemed far otherwise, for they were guilty of great cruelties. Hence we find, that Minos was looked upon as a judge of hell, and styled Quæsitor Minos. He was in reality a Deity, the same as Menes, and Menon of Egypt: and as Manes of Lydia, Persis, and other countries. And though his history be not consistently exhibited, yet, so much light may be gained from the Cretans, as to certify us, that there was in their island a temple called Men-Tor, the tower of Men, or Menes. The Deity, from a

## particular [632]hieroglyphic, under which the natives worshipped him, was

styled Minotaurus. To this temple the Athenians were obliged annually to send some of their prime youth to be sacrificed; just as the people of Carthage used to send their children to be victims at [633]Tyre. The Athenians were obliged for some time to pay this tribute, as appears from the festival in commemoration of their deliverance. The places most infamous for these customs were those, which were situated upon the seacoast: and especially those dangerous passes, where sailors were obliged to go on shore for assistance, to be directed in their way. Scylla upon the coast of Rhegium was one of these: and appears to have been particularly dreaded by mariners. Ulysses in Homer says, that he was afraid to mention her name to his companions, lest they should through astonishment have lost all sense of preservation.

[634][Greek: Skullên d' ouket' emutheomên aprêkton aniên,] [Greek: Mêpôs moi deisantes apollêxeian hetairoi,] [Greek: Eiresiês, entos de pukazoien spheas autous.]

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

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

[637][Greek: Glukutata, phêsi, ta krea tous xenous pherein;] [Greek: Oudeis molôn deur', hostis ou katesphagê.]

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

[638][Greek: Sun de duô marpsas hôste skulakas poti gaiêi] [Greek: Kopt', ek d' enkephalos chamadis rhee, deue de gaian.] [Greek: Tous te diameleïsti tamôn hôplissato dorpon;] [Greek: Êsthie d' ôste leôn oresitrophos, oud' apeleipen] [Greek: Enkata te, sarkas te, kai ostea mueloenta.] [Greek: Hêmeis de klaiontes aneschethomen Dii cheiras,] [Greek: Sketlia erg' horoôntes, amêchaniê d' eche thumon.]

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

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

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

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

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

And the inhabitants are represented as of the giant race.

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

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

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

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

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

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

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

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

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

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

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

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

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

[672][Greek: Seirênas men prôton aphixeai, hai rha te pantas] [Greek: Anthrôpous thelgousin, hotis spheas eisaphikanei.] [Greek: Hostis aïdreiêi pelasei, kai phthongon akousei] [Greek: Seirênôn, tôi d' outi gunê, kai nêpia tekna] [Greek: Oikade nostêsanti paristatai, oude ganuntai;] [Greek: Alla te Seirênes ligurêi thelgousin aoidêi,] [Greek: Hêmenoi en leimôni; polus t' amph' osteophin this] [Greek: Andrôn puthomenôn, peri de rhinoi phthinuthousin.]

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

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

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

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

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

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