Part 14
The like is mentioned by the Scholiast upon Lycophron, [741][Greek: Erinnus hê Dêmêtêr en Onkais polei tês Arkadias timaitai.] Her temple stood upon the river Ladon, and she had this name given to her by the people of the place. [Greek: Kalousi de Erinnun hoi Thelpousioi tên Theon.] _The Thelpusians call the Goddess Demeter a Fury_. Herodotus speaks of a Prutaneion in Achaia Pthiotic, called Leïtus; of which he gives a fearful account. _No person_, he says, _ever entered the precincts, who returned. Whatever person ever strayed that way, was immediately seized upon by the priests, and sacrificed. The custom so far prevailed, that many, who thought they were liable to suffer, fled away to foreign parts. And he adds, that after a long time, when any of them ventured to return, if they were caught, they were immediately led to the Prutaneion. Here they were crowned with garlands. and in great parade conducted to the altar_. I shall quote the author's words. [742][Greek: Lêiton de kaleousi to Prutanêion hoi Achaioi; ên de eselthêi, ouk esti, hokôs exeisi, prin ê thusesthai mellêi; hôste ti pros toutoisi polloi êde tôn mellontôn touteôn thusesthai, deisantes oichonto apodrantes es allên chôrên. Chronou de proïontos, opisô katelthontes, ên aliskôntai, estellonto es to Prutanêion, hôs thuetai te exêgeonto, stemmasi pas pukastheis, kai hôs sun pompêi exachtheis.] The people of Leïtus are said to have been the sons of Cutissorus. Herodotus speaks of the temple, as remaining in his time: and of the custom still subsisting. He farther mentions, that when Xerxes was informed of the history of this place, as he passed through Thessaly, he withheld himself from being guilty of any violation. And he moreover ordered his army to pay due regard to its sanctity; so very awful, it seems, was mysterious cruelty.
I imagine, that the story of the Harpies relates to priests of the Sun. They were denominated from their seat of residence, which was an oracular temple called Harpi, and Hirpi, analogous to Orphi, and Urphi in other places. I have shewn, that the antient name of a priest was Cahen, rendered mistakenly [Greek: kun], and canis. Hence the Harpies, who were priests of Ur, are styled by Apollonius, _the Dogs of Jove_. His accosting Calais, and Zethus, tells them, that it would be a profanation to offer any injury to those personages.
[743][Greek: Ou themis, ô huieis Boreou xipheesin elassan] [Greek: Harpuias, megaloio Dios KYNAS.]
This term in the common acceptation is not applicable to the Harpies, either as birds, for so they are represented; or as winged animals. But this representation was only the insigne of the people, as the vulture, and eagle were of the Egyptians: a lion of the Persians. The Harpies were certainly a [744]college of priests in Bithynia; and on that account called Cahen. They seem to have been a set of rapacious persons, who, for their repeated acts of violence, and cruelty, were driven out of the country. Their temple was styled Arpi; and the environs Arpi-ai: hence the Grecians formed [745][Greek: Harpuiai.] There was a region in Apulia named Arpi; and in its neighbourhood were the islands of Diomedes, and the birds, which were fabled to have been like swans. I have before shewn, that they were Amonian priests: so likewise were the Hirpi near Soracte in Latium. They were priests of fire: of whose customs I have taken notice.
The persons who resided in these temples are represented as persons of great strength and stature: for many of them were of the race of Anac. There is reason to think, that a custom prevailed in these places of making strangers engage in fight with some of the priests trained up for that purpose. The manner of contention was either with the cæstus, or by wrestling. And as the priest appointed for the trial was pretty sure of coming off the conqueror, the whole was looked upon as a more specious kind of sacrifice. Amycus, who was king of Bithynia, is represented as of a [746]gigantic size, and a great proficient with the cæstus. He was in consequence of it the terror of all strangers who came upon the coast. Cercyon of [747]Megara was equally famed for wrestling; by which art he slew many, whom he forced to the unequal contention. But Cercyon was the name of the [748]place; and they were the Cercyonians, the priests of the temple, who were noted for these achievements. Pausanias gives an account of them under the character of one person. [749][Greek: Einai de ho Kerkuôn legetai kai ta alla adikos eis tous xenous, kai palaiein ou boulomenois.] _Cercyon was in other respects lawless in his behaviour towards strangers; but especially towards those who would not contend with him in wrestling_. These Cercyonians were undoubtedly priests of Ceres, or Damater: who seems to have been tired of their service, and glad to get rid of them, as we are informed by the poet.
[750]Quæque Ceres læto vidit pereuntia vultu Corpora Theseâ Cercyonea manu.
Before most temples of old were areas, which were designed for Gumnasia, where these feats of exercise were performed. Lucian speaks of one before the temple of [751]Apollo Lucius. And Pausanias mentions that particular [752]parade, where Cercyon was supposed to have exhibited his art. It stood before the tomb of Alope, and was called the Palæstra of Cercyon even in the time of this writer, who takes notice of many others. He styles it [Greek: taphos Alopês], as if it were a tomb. But it was a Taph, or high altar, sacred to Al-Ope, Sol Pytho, who was the Deity of the place called Cer-Cuon. Before this altar was the palæstra; where the Cercyonian priests obliged people to contend with them. I have taken notice of a Pharos at [753]Torone, which Proteus is said to have quitted, that he might not be witness to the cruelties of his sons. He fled, it seems, to Egypt, [Greek: Teknôn aluxas tas xenoktonas palas], to shun their wicked practices: for they were so skilled in the Palæstric art, that they slew all strangers whom they forced to engage with them. Taurus, called Minotaurus, was a temple in Crete: but by the Grecians is spoken of as a person. Under this character Taurus is represented as a [754]renowned wrestler, and many persons are said to have been sent from Athens to be victims to his prowess. Eusebius styles him, [755][Greek: ômos kai anêmeros], a man of a cruel and sour disposition. After he had done much mischief, Theseus at length [Greek: Tauron katepalaise], foiled him in his own art, and slew him. He is supposed to have done the like by Cercyon. [756][Greek: Legetai de ho Kerkuôn tous diastantas pantas es palên] [757][Greek: diaphtheirai plên Thêseôs.] _For it is said of Cercyon, that he slew every person who ventured to cope with him in wrestling, except Theseus_. In all these instances the place is put for the persons who resided in it: of which mistake I have been obliged often to take notice.
Antient history affords numberless instances of this ungenerous and cruel practice. The stranger, who stood most in need of courtesy, was treated as a profest enemy: and the rites of hospitality were evaded under the undue sanction of a sacrifice to the Gods. In the history of Busiris we have an account of this custom prevailing in Egypt. [758][Greek: Bousirin de kata tên Aigupton tôi Dii kallierein sphagiazonta tous parepidêmountas XENOUS.] _It is said of Busiris, that he used to offer to Jupiter, as the most acceptable sacrifice, all the strangers, whom chance brought into his country_. There was a tradition concerning Antæus, that he covered the roof of a temple, sacred to Poseidon, with the sculls of foreigners, whom he forced to engage with him. The manner of the engagement was by [759]wrestling. Eryx in Sicily was a proficient in this art, and did much mischief to strangers: till he was in his turn slain. The Deity was the same in these parts, as was alluded to under the name of Taurus, and Minotaurus, in Crete; and the rites were the same. Hence Lycophron speaks of Eryx by the name of Taurus; and calls the place of exercise before the temple,
[760][Greek: Taurou gumnadas kakoxenou] [Greek: Palês konistras.]
This the Scholiast interprets [Greek: palaistran tou Erukos tou xenoktonou], _The Gymnasium of Eryx, who used to murder strangers_. Androgeos the son of Minos came to the [761]like end, who had been superior to every body in this art. Euripides styles the hero Cycnus [762][Greek: xenodaiktan], on account of his cruelty to strangers. He resided it seems near the sea-coast; used to oblige every person, who travelled that way, or whom ill fortune brought on shore to contend with him. And his ambition was to be able with the skulls of the victims, which he slew, to build a temple to Apollo. [763][Greek: Kakoxenos ho Kuknos, kai en parodôi tês thalassês oikôn, epekertomei tous pariontas, naon tôi Apollôni boulomenos ek tôn kephalôn oikodomêsai.] Mention is made of Lycaon, qui advenas et hospites trucidavit. He is said to have founded the temple of Jupiter [764]Lycæus, and to have first introduced human sacrifices, particularly those of infants. [Greek: Lukaôn de epi ton bômon ton] [765][Greek: Lukaiou Dios brephos ênenken anthrôpou, kai ethuse to brephos, kai espeisen epi tou bômou to haima.] _Lycaon was the person, who brought an infant, the offspring of a man, to the altar of Zeus Lucaios: and he slew the infant, and he sprinkled the altar with the blood which issued from it_. Antinous in Homer threatens to send Irus to one Echetus, a king in Epirus, who was the dread of that country. The same threat is uttered against [766]Ulysses, if he should presume to bend the bow, which Penelope had laid before the suitors. Under the character of Lycaon, Cycnus, &c. we are to understand Lycaonian and Cycnean priests; which latter were from Canaan: and this method of interpretation is to be observed all through these histories. Echetus, [Greek: Echetos], was a title of Apollo, rendered more commonly [767][Greek: Hekatos] by the Greeks, as if it came from the word [Greek: hekas]. It was an Amonian title by which Orus, and Osiris, were called: and this king Echetus was a priest of that family, who was named from the Deity, whom he served. The Poet styles him [Greek: brotôn dêlêmona], from his cruelty to strangers.
[768][Greek: Pempsô s' Êpeironde balôn en nêi melainêi] [Greek: Eis Echeton basilêa, brotôn dêlêmona pantôn.] [Greek: Hos k' apo rhina tamêisi, kai ouata nêleï chalkôi,] [Greek: Mêdea t' exerusas dôêi kusin ôma dasasthai.]
I'll send thee, caitiff, far beyond the seas, To the grim tyrant Echetus, who mars All he encounters; bane of human kind. Thine ears he'll lop, and pare the nose away From thy pale ghastly visage: dire to tell! The very parts, which modesty conceals, He'll tear relentless from the seat of life, To feed his hungry hounds.
When the Spaniards got access to the western world, there were to be observed many rites, and many terms, similar to those, which were so common among the sons of Ham. Among others was this particular custom of making the person, who was designed for a victim, engage in fight with a priest of the temple. In this manner he was slaughtered: and this procedure was esteemed a proper method of [769]sacrifice.
The histories of which I have been speaking were founded in truth, though the personages are not real. Such customs did prevail in the first ages: and in consequence of these customs we find those beggarly attributes of wrestling and boxing conferred upon some of the chief Divinities. Hercules and Pollux were of that number, who were as imaginary beings, as any mentioned above: yet represented upon earth as sturdy fellows, who righted some, and [770]wronged many. They were in short a kind of honourable Banditti, who would suffer nobody to do any mischief, but themselves. From these customs were derived the Isthmian, Nemean, Pythic, and Olympic games, together with those at Delos. Of these last Homer gives a fine description in his Hymn to Apollo.
[771][Greek: Alla su Dêlôi, Phoibe, malist' epiterpeai êtor.] [Greek: Entha toi helkechitônes Iaones êgerethontai,] [Greek: Autois sun paidessi, kai aidoiêis alochoisi.] [Greek: Hoide se PYGMACHIÊi te, kai orchêthmôi, kai aoidêi] [Greek: Mnêsamenoi terpousin, hotan stêsôntai agôna.]
These contentions had always in them something cruel, and savage: but in later times they were conducted with an appearance of equity. Of old the whole ceremony was a most unfair and barbarous process.
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CAMPE AND CAMPI.
Another name for those Amonian temples was Campi, of the same analogy, and nearly of the same purport, as Arpi above-mentioned. It was in after times made to signify the parade before the temples, where they wrestled, and otherwise celebrated their sacred games; and was expressed Campus. When chariots came in fashion, these too were admitted within the precincts; and races of this sort introduced. Among the Latines the word Campus came to mean any open and level space; but among the Sicilians the true meaning was in some degree preserved. [Greek: Kampos--Ippodromos, Sikuloi.] Hesychius. It was properly a place of exercise in general, and not confined to races. Hence a combatant was styled [772]Campio, and the chief persons, who presided, [773]Campigeni. The exercise itself was by the Greeks styled [Greek: agôn, aethlos, hamilla]; all Amonian terms, taken from the titles of the Deity, in whose honour the games were instituted. These temples
## partly from their symbols, and partly from their history, being
misinterpreted, were by the antient mythologists represented as so many dragons and monsters. Nonnus mentions both Arpe, and Campe in this light, and says that the latter had fifty heads, each of some different beast,
[774][Greek: Ês apo deirês] [Greek: Ênthee pentêkonta karêata poikila thêrôn.]
But Campe was an oracular temple and inclosure, sacred to Ham or Cham: where people used to exercise. The fifty heads related to the number of the priests, who there resided; and who were esteemed as so many wild beasts for their cruelty. Nonnus makes Jupiter kill Campe: but Diodorus Siculus gives the honour to Dionusus; who is supposed to have slain this monster at Zaborna in Libya; and to have raised over her, [Greek: chôma pammegethes], a vast mound of earth. This heap of soil was in reality a high place or altar; which in after times was taken for a place of burial. These inclosures grew by degrees into disrepute; and the history of them obsolete. In consequence of which the [Greek: taphoi], or mounds, were supposed to be the tombs of heroes. The Grecians, who took every history to themselves, imagined, that their Jupiter and Dionusus, and their Hercules had slain them. But what they took for tombs of enemies were in reality altars to these very Gods; who were not confined to Greece, nor of Grecian original. The Campanians in Italy were an antient Amonian colony; and they were denominated from Campe or Campus, which was probably the first temple, they erected. Stephanus Byzantinus shews, that there was of old such a place: [Greek: Kampos--ktisma Kampanou]: but would insinuate that it took its name from a person the head of the colony. Eustathius more truly makes it give name to the people: though he is not sufficiently determinate. [775][Greek: Kampanoi apo tôn hupokathêmenôn ekei Kampôn ônomasthêsan, ê apo Kampou poleôs.] There were many of these Campi in Greece, which are styled by Pausanias [Greek: hupaithra], in contradistinction to the temples, which were covered. They are to be found in many parts of the world, where the Amonian religion obtained, which was propagated much farther than we are aware. In our island the exhibition of those manly sports in vogue among country people is called Camping: and the inclosures for that purpose, where they wrestle and contend, are called Camping closes. There are many of them in Cambridgeshire, as well as in other parts of the kingdom. In Germany we meet with the name of Kæmpenfelt; in which word there is no part derived from the Latin language: for the terms would then be synonymous, and one of them redundant. Kæmpenfelt was, I imagine, an antient name for a field of sports, and exercise, like the gymnasium of the Greeks: and a Camping place in Britain is of the like purport.
* * * * *
ANTIENT HEROES.
[Greek: Katholou de phasin (hoi Aiguptioi) tous Hellênas exidiazesthai tous epiphanestatous Hêrôas te, kai Theous, eti de kai apoikias tas par' heautôn.] Diodorus Sicul. l. 1. p. 21.
It has been my uniform purpose, during the whole process, which I have made in my system, to shew, that the Grecians formed Deities out of titles; and that they often attributed to one person, what belonged to a people. And when they had completed the history, they generally took the merit of it to themselves. By means of this clue we may obtain an insight into some of the most remote, and the most obscure parts of antiquity. For many and great achievements have been attributed to heroes of the first ages, which it was not possible for them singly to have performed. And these actions, though in some degree diversified, and given to different personages, yet upon examination will be found to relate to one people or family; and to be at bottom one and the same history.
OSIRIS.
If we consider the history of Osiris, he will appear a wonderful conqueror, who travelled over the face of the whole [776]earth, winning new territories, wherever he came; yet always to the advantage of those whom he subdued. He is said to have been the son of Rhea: and his chief attendants in his peregrinations were Pan, Anubis, Macedo, with Maro, a great planter of vines; also Triptolemus much skilled in husbandry. The people of India claimed Osiris, as their own; and maintained, that he was born at Nusa in their [777]country. Others supposed his birth-place to have been at Nusa in [778]Arabia, where he first planted the vine. Many make him a native of Egypt: and mention the rout of his travels as commencing from that country through Arabia, and Ethiopia; and then to India, and the regions of the east. When he was arrived at the extremities of the ocean, he turned back, and passed through the upper provinces of Asia, till he came to the Hellespont, which he crossed. He then entered [779]Thrace, with the King of which he had a severe encounter: yet he is said to have persevered in his rout westward, till he arrived at the fountains of the Ister. He was also in Italy, and Greece: from the former of which he expelled the giants near Phlegra in Campania. He visited many places upon the ocean: and though he is represented as at the head of an army; and his travels were attended with military operations; yet he is at the same time described with the Muses, and Sciences in his retinue. His march likewise was conducted with songs, and dances, and the sound of every instrument of music. He built cities in various parts; particularly [780]Hecatompulos, which he denominated Theba, after the name of his mother. In every region, whither he came, he is said to have instructed the people in [781]planting, and sowing, and other useful arts. He particularly introduced the vine: and where that was not adapted to the soil, he taught the natives the use of ferment, and shewed them the way to make [782]wine of barley, little inferior to the juice of the grape. He was esteemed a great blessing to the Egyptians both as a [783]Lawgiver, and a King. He first built temples to the Gods: and was reputed a general benefactor of [784]mankind. After many years travel they represent him as returning to Egypt in great triumph, where after his death he was enshrined as a Deity. His Taphos, or high altar, was shewn in many places: in all which he in aftertimes was supposed to have been buried. The people of Memphis shewed one of them; whereon was a sacred pillar, containing a detail of his life, and great actions, to the following purport. [785]_My father was Cronus, the youngest of all the Gods. I am the king Osiris, who carried my arms over the face of the whole earth, till I arrived at the uninhabited parts of India. From thence I passed through the regions of the north to the fountain-head of the Ister. I visited also other remote countries; nor stopped till I came to the western ocean. I am the eldest son of Cronus; sprung from the genuine and respectable race of_ ([Greek: Sôos]) _Sous, and am related to the fountain of day. There is not a nation upon earth, where I have not been; and to whose good I have not contributed._
This is a very curious piece of antient history: and it will be found to be in great measure true, if taken with this allowance, that what is here said to have been achieved by one person, was the work of many. Osiris was a title conferred upon more persons than one; by which means the history of the first ages has been in some degree confounded. In this description the Cuthites are alluded to, who carried on the expeditions here mentioned. They were one branch of the posterity of Ham; who is here spoken of as the eldest son of Cronus. How justly they conferred upon him this rank of primogeniture, I will not determine. By [786]Cronus we are here to understand the same person, as is also represented under the name of Soüs. This would be more truly expressed [Greek: Sôon], Soön; by which is meant the Sun: All the Amonian families affected to be styled Heliadæ, or the offspring of the Sun: and under this title they alluded to their great ancestor the father of all: as by Osiris they generally meant Ham. [Greek: Sôon], Soön, is the same as [787]Zoon, and Zoan, the fountain of day. The land of Zoan in Egypt was the nome of Heliopolis: and the city Zoan the place of the Sun. The person then styled here Soüs can be no other than the great Patriarch under a title of the Sun. He is accordingly by Philo Biblius called Ousoüs in an extract from Sanchoniathon. He makes him indeed reside, where Tyre was afterwards built; but supposes him to have lived at a time, when there were great rains and storms; and to have been the first constructor of a ship, and the first who ventured upon the [788]seas. In respect to the travels of Osiris we shall find that the posterity of Ham did traverse at different times the regions above-mentioned: and in many of them took up their abode. They built the city Memphis in Egypt; also Hecatompulos, which they denominated Theba, after the name of their reputed mother. They also built Zoan, the city of the Sun.