Part 21

provinces in Italy as high up as the Padus. Wherever they passed they left behind them numberless memorials: but they are to be traced by none more plainly than by their rites, and worship. As they occupied the greatest part of Syria, that country was particularly addicted to this species of idolatry. Many temples were erected to the Ophite God: and many cities were denominated from him. Both [1156]Appian and Stephanus Byzantinus mention places in Syrophenicia called Oropus. Upon the Euphrates also in Mesopotamia were the cities [1157]Amphipolis, and [1158]Dura, both called of old Oropus. The chief Syrian God had the title of Bel, Baal, and Belial: which last the Greeks rendered [Greek: Beliar]. Hence Clemens instead of saying, what agreement can there be between Christ and Belial, says [1159][Greek: Tis de sumphônêsis Christou pros BELIAR]. This Belial, or Beliar, was the same as Belorus, and Osiris, who were worshipped under the symbol of a serpent. Hence Hesychius explains the term Beliar by a serpent. [Greek: Beliar--drakôn.] _Beliar is the same as a dragon or serpent._ The Cadmians are said to have betaken themselves to Sidon, and Biblus: and the country between these cities is called Chous at this day. To the north is the city, and province of Hama: and a town, and castle, called by D'Anville Cadmus; by the natives expressed Quadamus, or [1160]Chadamus. The Cadmians probably founded the temple of Baal Hermon in Mount Libanus, and formed one of the Hivite nations in those parts. Bochart has very justly observed, that an Hivite is the same as an [1161]Ophite: and many of this denomination resided under Mount Libanus, and Anti-Libanus; part of which was called Baal Hermon, as we learn from the sacred writings. [1162]_Now these are the nations, which the Lord left to prove Israel, namely, five Lords of the Philistines, and all the Canaanites, and the Sidonians; and the Hivites that dwell in Mount Lebanon from Mount Baal Hermon unto the entering in of Hamath._ There were other Hivites, who are mentioned by Moses among the children of [1163]Canaan. But the Cadmonites, and many of the people about Mount Libanus were of another family. The Hivites of Canaan Proper were those, who by a stratagem obtained a treaty with [1164]Joshua. Their chief cities were Gibeon, Cephirah, Beeroth, and Kirjath Jearim. These lay within the the tribe of [1165]Judah, and of Benjamin, who possessed the southern parts of Canaan. But the other Hivites, among whom were the Cadmonites, lay far to the north under Libanus, at the very extremities of the country. The sacred writer distinguishes them from the Canaanites, as well as from the other Hivites, by saying, the Hivites of Baal Hermon. And he seems to distinguish the Sidonians from the genuine Canaanites, and justly: for if we may credit prophane history, the Cadmians had obtained the sovereignty in that city: and the people were of a mixed race. [1166][Greek: Kadmos--Turou kai Sidônos ebasileuen.] The Cadmians extended themselves in these parts quite to the Euphrates, and westward to the coast of Greece, and Ausonia; and still farther to the great Atlantic. They went under the name of Ellopians, Oropians, [1167]Cadmonites, Hermonians, Ophitæ, and wherever they settled there will be always found some reference to their antient history, and religion. As they were particularly styled Ophitæ, or Hivites, many places whither they came, were said to swarm with [1168]serpents. Rhodes was under this predicament, and had the name of Ophiusa: which name was given on account of the Hivites, who there settled, and of the serpent-worship, which they introduced. But the common notion was, that it was so called from real serpents, with which it was infested. The natives were said to have been of the giant race, and the [1169]Heliadæ or offspring of the Sun; under which characters the antients particularly referred to the sons of Chus, and Canaan. Their coming to the island is alluded to under the arrival both of Danaus and Cadmus, by whom the rites, and [1170]religion of the Rhodians are supposed to have been introduced. In Greece were several cities named Oropus, by which is signified Ori Serpentis civitas. One of these was near [1171]Tanagia upon the border of Attica, and Boeotia. This is the very spot where the Cadmians first resided: and the city was undoubtedly built by them. It stood near the warm baths of Amphiaraus, whose temple belonged to the Oropians; and who was particularly worshipped by them. We are informed by Strabo, that the temple of Amphiaraus was built either in imitation, or in memory, of one called Cnopia at [1172]Thebes. Cnopia is a contraction for Can-Opia; and the temple was certainly founded by people from Egypt. It took its name from Can-ope, or Can-opus, the Ophite God of that country; and of the people likewise, by whom the building was erected. The natives of Boeotia had many memorials of their having been originally Ophites. The history of their country had continual references to serpents and dragons. They seem to have been the national insigne: at least they were esteemed so by the people of Thebes. Hence we find, that upon the tomb of Epaminondas there was figured a shield with a serpent for a device, to signify that he was an Ophite, or [1173]Theban. The Spartans were of the same race: and there is said to have been the same device upon the shield of [1174]Menelaus, and of [1175]Agamemnon. The story of Cadmus, and of the serpent, with which he engaged upon his arrival in Boeotia, relates to the Ophite worship, which was there instituted by the Cadmians. So Jason in Colchis, Apollo in Phocis, Hercules at Lerna, engaged with serpents, all which are histories of the same purport; but mistaken by the later Grecians.

It will not, I think, be amiss to take notice of some of those countries westward, to which Cadmus is said to have betaken himself. From Boeotia he is supposed to have passed to Epirus and Illyria; and it is certain, that the Cadmians settled in many places upon that coast. In Thesprotia was a province of the Athamanes; who were denominated from their Deity Ath-Man, or Ath-Manes. Here were the rivers Acheron, and Cocytus, the lake Acherusia, and the pestiferous pool [1176]Aornon Here was the city Acanthus similar to one of the same name about forty miles above [1177]Memphis: and a nation of people called [1178]Oreitæ: all which have a reference to Egypt. The oracle at Dodona was founded by people from the same country, as we are assured by [1179]Herodotus and others. And not only colonies from that country, but people from Canaan must have betaken themselves to these parts, as is evident from names of places. This will appear from the city [1180]Phoenice: and from another near Oricum, called Palæste; and from the coast and region styled Palæstina. This was the spot where Cæsar landed, before he marched to Pharsalia. [1181]Postridie terram attigit Cerauniorum saxa inter, et alia loca periculosa, quietam nactus stationem. At portus omnes timens, quod teneri ab adversariis arbitrabatur, ad eundem locum, qui adpellatur Palæste, omnibus navibus incolumibus, milites exposuit. Lucan takes notice of the same circumstance, and the coast Palæstina.

[1182]Inde rapi coepere rates, atque æquora classem Curva sequi; quæ jam, vento fluctuque secundo Lapsa, Palæstinas uncis confixit arenas.

Here was the haven Comar, or [1183]Comarus, near the pool Aornus: and a city [1184]Oropus, similar to the Oropus of Syria, and Boeotia. And higher up was a region Europa, styled Europa Scythica by Festus Rufus. It is observable that there was a city in Epirus called [1185]Tecmon, similar to one in Canaan, as we may infer from the chief of David's captains being styled the [1186]Tecmonite.

Some of this family proceeded to the western part of the Adriatic gulf, and settled upon the Eridanus, or Po. Here were the Orobians, the same as the Oropians, whose chief city was Comus: near which the consul Marcellus overthrew the [1187]Galli Insubres. The story of Phaethon, who was supposed to have fallen into the Eridanus, is manifestly of Egyptian original; as the fable of Cycnus is from Canaan. Phaethon is by some represented as the first king, who reigned in [1188]Chaonia, and Epirus. He was in reality the same as Osiris, the Sun; whose worship was in there very early, as well as upon the Padus. The names of the Deities in every country are generally prefixed to the list of kings, and mistaken accordingly. Cycnus is supposed to have resided not only in Liguria, but in Ætolia, and Phocis. There was in these parts a lake [1189]Conope, from Cycnus called also [1190]Cycnëa; which names undoubtedly came from Egypt, and Canaan. The colonies upon the Padus left many memorials of their original; especially those, who were from the Caphtorim of Palestina. Some of them had carried on a great work upon the part of the river, where they settled; which from them was called [1191]Fossa Philistina; and Fossiones Philistinæ. Of this I have made mention [1192]before.

It is said of Cadmus, that at the close of his life, he was, together with his wife Harmonia, changed to a serpent of stone. This wonderful metamorphosis is supposed to have happened at Encheliæ, a town in Illyria, which circumstance is taken notice of by Lucan.

[1193]Tunc qui Dardaniam tenet Oricon, et vagus altis Dispersus sylvis Athamas, et _nomine prisco_ Encheliæ, versi testantes funera Cadmi.

The true history is this. These two personages were here enshrined in a temple, or Petra: and worshipped under the symbol of a serpent. Scylax Caryandensis, speaking of this part of Illyria, says, [1194][Greek: Kadmou kai Harmonias hoi lithoi eisin entautha, kai hieron.] _In this region are two stones sacred to Cadmus, and Harmonia: and there is likewise a temple dedicated to them._ Lucan, who calls the place Encheliæ, speaks of the name as of great antiquity. It undoubtedly was of long standing, and a term from the Amonian language. Encheliæ, [Greek: Encheliai], is the place of En-Chel, by which is signified the fountain of heaven; similar to Hanes, Anorus, Anopus in other parts. The temple was an Ophite Petra: which terms induced people to believe, that there were in these temples serpents petrified. It is possible, that in later times the Deity may have been worshipped under this form: whence it might truly be said of Cadmus, and Harmonia, that they would one day be exhibited in stone.

[1195][Greek: Laïneên êmellon echein ophiôdea morphên.]

But the notion in general arose from a mistake; and was owing to a misinterpretation of the word Petra. On this account many personages were said to have undergone this change. Pollux, who was of a character superior to what is generally imagined, was said to have been turned to a stone.

[1196][Greek: Eis lithon autoteleston emorphôthê Poludeukês.]

Ariadne underwent the like [1197]change. Also Battus, Atlas, [1198]Alcmena, and others. All these histories relate to personages, enshrined in temples styled Petra, who had a [Greek: stulos] or rude pillar erected to their honour. This was the usage in all parts, before the introduction of images. There are allusions to these Ophite temples, and to these pillars, upon the coins of Syria, and Tyre. Upon these the Deity is represented between two rough stones, with two [1199]serpents on each side of him. A temple of this sort, which betrayed great antiquity, stood in the vicinity of Thebes, and was called the serpent's head. Pausanius speaks of it as remaining in his [1200]time. The same author affords another instance in his account of Achaia; which is attended with some remarkable circumstances. He tells us, [1201]that at Pheræ, a city of that region, was a fountain sacred to Hermes; and the name of it was Hama. Near this fountain were thirty large stones, which had been erected in antient times. Each of these was looked upon as a representative of some Deity. And Pausanias remarks, that instead of images, the Greeks in times of old universally paid their adoration to rude unwrought [1202]stones.

That the Cadmians were the people, whom I suppose them, may I think be proved from many other circumstances. There are some particulars in the history of these emigrants, by which they may be as effectually distinguished, as by any national mark of feature, or complexion. I have taken notice in a former treatise of the Cuthites, who came from Babylonia and settled in Egypt; and who were afterwards expelled the country. They came under different titles; and were styled Phenicians, Arabians, and Ethiopians; but they were more particularly distinguished by the name of Oritæ, and of shepherds. These appellations must be carefully kept in remembrance, for they will be found to occur in almost every part of the world, wherever any of this family settled. In the histories above given of Osiris, Dionusus, and others, we find, that the sons of Chus are represented as great travellers, and at the same time general benefactors: and it is to be observed, that the same characters occur in every history: the great outlines are the same in all. They appear to have been zealous worshippers of the Sun; and addicted to the rites of fire: which mode of worship they propagated, wherever they came. They are described as of superior stature, and were reputed the sons of Anac, and Urius, from Canaan, and Babylonia. In respect to science, they seem to have been very eminent, if we consider the times when they lived. They were particularly famed for their knowledge in astronomy, architecture, and music. They had great sagacity in finding [1203]mines, and consequently were very rich. Lastly, there continually occurs in their history some allusion to shepherds. Every one of these particulars may be met with in the accounts given of the Cadmians: but it was the turn of the times to make every thing centre in their imaginary leader, Cadmus. He is supposed to have found out mines in Cyprus, and Thrace: and to have been the inventor of letters, and the introducer of science. To him are ascribed the temples at Rhodes; and the buildings in Attica and Boeotia. We find him celebrated as a great [1204]theologist and astronomer: and it is reported of Cadmus, as it was also of Orpheus, that he left behind him many valuable remains, which [1205]Bion Proconnesius is said to have translated. But all these gifts, so lavishly bestowed upon one person, should be transferred to a people, who went under the name of Cadmians: and in whom all these requisites are to be found. If we make this allowance, the history will be found to be true. This people, in their migrations westward, were accompanied by others from Canaan, and Syria. I have shewn that they settled at Rhodes, where they were called Ophites, or Hivites. Another of their titles was Heliadæ, or children of the [1206]Sun. They were looked upon as adepts in every branch of science, and particularly famed for their skill in astronomy. They were the first navigators of the seas; and the division of time, with the notification of seasons, is ascribed to them. [1207][Greek: Hoi de Hêliadai diaphoroi gegonotes tôn allôn en paideiai diênenkan, kai malista en Astrologiai; eisêgêsanto de kai peri tês nautilias polla, polla de kai peri tas hôras dietaxan.] All these arts, if we may believe Herodotus, took their rise in [1208]Babylonia: from whence they were carried by the Oritæ into Egypt: and from Egypt westward to Rhodes, and to various parts besides. The Oritæ, or Auritæ, were the same as the Heliadæ, denominated from the great object of their worship, the Sun. He was among other titles styled [1209]Orites: as we learn from Lycophron: which is by his Scholiast interpreted the Sun. [1210][Greek: Ôritên theon, ton auton Hêlion.] _The Deity, which is termed Orites, is no other than the Sun._ These Heliadæ were Ophitæ; and introduced at Rhodes, and in other places, the worship of the serpent. Hence they occur in Greece under various titles, such as Ellopians, Europians, Oropians, Asopians, and the like, being so denominated from places which they consecrated to Ops, and Opis, the serpent. The Cadmians settled in Euboea, which was called Ellopia from Ellops, a supposed brother of [1211]Cothus. Plutarch gives an account of Cothus himself coming to Euboea in company with another named Arclus. [1212][Greek: Kothos, kai Arklos, hoi Xouthou paides eis Euboian hêkon oikêsantes.] By Cothus and Arclus are meant Cuthites and Herculeans, people of the same family, who settled in this island. The Oritæ of Egypt were also styled Arabians; and the Arabian nome was denominated from them. The Cadmians, who settled in Euboea, may be traced under the same names. Strabo calls the people, who were supposed to attend Cadmus, Arabians, [1213][Greek: Arabes, hoi sun Kadmôi.] One district in the island was denominated from them, Æthiopium: [1214][Greek: Aithiopion, onoma chôriou en Euboiai.] This is more particularly described by Stephanus, as the passage is happily corrected by Salmasius. [Greek: Aithiopion, chôrion Euboias para Dêliou, plêsion tou Euripou.] _There is a part of Euboea hard by Delium, and near to the Euripus, called Ethiopium._ But the most critical mark, by which any of these islands were distinguished, was that of [1215]Oritæ. This is the express title of the shepherds in Egypt; which they assumed both on account of the Deity, whom they worshipped, and in reference to the city Ur in Chaldea, from whence they were in part derived. They founded a city of the same name in Euboea, which the Greeks expressed [1216]Oria: whence came the provincial title of Oritæ. Here Orion was supposed to have been [1217]nursed, whose history we know was from Babylonia. The natives had a tradition, that he was the son of [1218]Urieus, and of the gigantic race: the purport of which, I think, cannot be mistaken. They passed, as I have shewn, from Euboea to Attica, and Boeotia. Here also was a city [1219]Ur, like that in Chaldea, and a tradition about Orion being born in these parts. They likewise pretended to shew his [1220]tomb. This city Ur, or Uria, was in the district of Tanagra, and stood directly opposite to the province of Ethiopia in Euboea, being separated only by the narrow frith of the [1221]Euripus. They settled also at Træzen, where Orus is said to have resided: by which we are to understand his worshippers, the Oritæ. [1222][Greek: Phasi de Ôron genesthai sphisin en gêi prôton; emoi men oun Aiguption phainetai, kai oudamôs Hellênikon onoma Ôros einai. Basileusai d' oun phasin auton, kai Ôraian ap' autou kaleisthai tên gên.] _The people of Træzen_, says Pausanias, _give out, that one Orus was the first in their country. But the name Orus to me seems to have been of Egyptian original. They farther relate, that this Orus was a king, and that the province was from him called Oraia._ Uria above, and Oraia here, however differently expressed, signify literally the land of Ur. In all these places the Cuthites went under various appellations, but particularly of Cyclopians, Ellopians, and [1223]Europians from their worship. Agreeably to the account which has been above given, we find, that the Heroum of Cadmus at Sparta was built by Europus, and his brethren: and they likewise are represented as the sons of [1224]_Uræus_. As we are acquainted with the eastern manner of speaking; and know that by the daughter of Tyre, the daughter of Jerusalem, the children of Moab, the children of Kedar, the children of Seir, the children of the east, are meant the inhabitants of those places: may we not be assured that by Europus and the sons of Urius and Uræus, are pointed out a people styled Europians of Babylonish extraction, who were ab origine from Ur in Chaldea? And is it not plain, that the history of Cadmus is founded upon terms ill understood, and greatly misapplied? Yet the truth is not totally defaced, as I hope, that I have made appear. By Moses Chorenensis Cadmus is represented as of the giant race; and he is said to have come from [1225]Babylonia. Nonnus mentions his planting in Greece a colony of giants.

[1226][Greek: Kai stachus autolocheutos anêexêto Gigantôn.]

Hence the Cadmians were styled [Greek: Anakes], and [1227][Greek: Anaktes]; and the temples of their Gods, [Greek: Anaktoria], Anactoria. These terms were imported from the Anakim of Egypt and Canaan: but as the people, who brought them, were Oritæ, and the sons of Urius, they must ultimately have come from Babylonia. Here astronomy, and the other sciences first commenced; and the worship of the Sun was first instituted: where the priests, and professors were styled Oritæ, and [1228]Orchani. Lucian indeed says, that astronomy was not derived to the Greeks either from the Egyptians, or the Ethiopians; but from [1229]Orpheus. This however intimates, that the Ethiopians, under which name the sons of Chus are mentioned by the [1230]Greeks, were supposed to have introduced science into this country; otherwise this caveat had been unnecessary. But we shall in the end shew, that Orpheus was from the same quarter. And to put the matter out of all doubt, we find Herodotus maintaining very determinately, that the knowledge of the heavens, and every thing relating to the distribution of time, was imported from [1231]Babylonia. As these Babylonians, these sons of Urius, manifestly came to Greece by the way of Egypt, it appears pretty evident, that they were the sons of Chus, of the shepherd race, who so long held the sovereignty in that kingdom. Hence it is, that throughout the whole mythology of the Grecians there are continual allusions to shepherds; a title, which we know was peculiar to the Auritæ of Egypt. Nonnus, in his allegorical poem, describes Cadmus in a pastoral habit, playing upon an instrument, and reclining himself under the shade of an oak.

[1232][Greek: Klinas geitoni nôton hupo drui phorbados hulês,] [Greek: Kai phoreôn agraulon aêtheos heima Nomêos.]

He gives to him the same powers in harmony which were attributed to Orpheus. Hence Cadmus is made to say that he could charm the woods upon the mountains, and sooth the wild beasts of the forest: that he could even calm the ocean, and stop the course of its turbulent waters.

[1233][Greek: Thelxô dendrea panta, kai ourea, kai phrena thêrôn;] [Greek: Ôkeanon speudonta palindinêton eruxô.]

Almost all the principal persons, whose names occur in the mythology of Greece and Italy, are represented as shepherds. Not only the Gods Faunus, Apollo, Pan, Sylvanus, Pales, Adonis, but Eumelus, Triptolemus, Ericthonius, Eumolpus, Aristæus, Battus, Daphnis, Terambus of Egypt, and Osiris, are represented of that profession. Hence it is, that we find altars, and inscriptions to the shepherd [1234]Gods. Apollo was styled [Greek: Nomeus], and [Greek: Poimnios]; and was said to have been educated in [1235]Arabia. When Rhea produced to the world Poseidon, she gave him to the care of a [1236]shepherd to bring him up among the flocks. Atlas, the great astronomer, is represented as a shepherd. [1237][Greek: Atlas mathêmatikos ên Libus anêr.--Polueidos de ho dithurambopoios ton Atlanta touton POIMENA Libun phêsin.] _Atlas the great mathematician, was a person of Libya. The Dithyrambic poet Polueidos says, that Atlas was a Libyan shepherd._ There was a tradition that the temple of Ammon in Libya was built by a shepherd, from whom it received its name; [1238][Greek: apo tou hidrusamenou poimenos.] It is reported of the Muses, that they were of shepherd extraction, and tended flocks, which they entrusted to their favourite Aristæus.

[1239][Greek: Kai min heôn mêlôn thesan êranon, hoss' enemonto] [Greek: Ampedion Phthian Athamantion, amphi t' erumnên] [Greek: Othrun, kai potamou hieron rhoon Apidanoio.]