Chapter VIII: Part 8

The Amazonians were a very antient people, who worshipped their provincial Deity under the character of a female, and by the titles of Artemis, Oupis, Hippa. They first built a temple at Ephesus; and according to Callimachus [816]the image of the Goddess was formed of the stump of a beech tree.

Σοι και Αμαζονιδες πολεμου επιθυμητειραι
Εκ κοτε παῤῥαλιῃ Εφεσου βρετας ἱδρυσαντο
[817]Φηγῳ ὑπο πρεμνῳ, τελεσεν δε τοι ἱερον Ἱππω·
Αυται δ', Ουπι ανασσα, περι πρυλιν ωρχησαντο.

Instead of an image made of a stump, the poet Dionysius supposes a temple to have been built beneath the trunk of a decayed tree.

Ενθα Θεῃ ποτε νηον Αμαζονιδες τετυχοντο
Πρεμνῳ ὑπο πτελεης, περιωσιον ανδρασι θαυμα. v. 827.

It is observable, that the Chinese, as well as the people of Japan, still retain something of this custom. When they meet with an uncouth root, or spray of a tree, they humour the extravagance: and, by the addition of a face, give it the look of a Joss or Bonzee, just as fancy directs them.

The vine was esteemed sacred both to Dionusus, and Bacchus; for they were two different personages, though confounded by the Grecians: indeed the titles of all those, who were originally styled Baalim, are blended together. This tree had therefore the name of Ampel, which the Greeks rendered Αμπελος, from the Sun, Ham, whose peculiar plant it was. This title is the same as Omphel before mentioned, and relates to the oracular Deity of the Pagan world; under which character Ham was principally alluded to. The Egyptian and Asiatic Greeks had some imperfect traditions about Ham, and Chus: the latter of which they esteemed Bacchus. And as the term Ampelus did not primarily relate to the vine, but was a sacred name transferred from the Deity, they had some notion of this circumstance: but as it was their custom out of every title to form a new personage, they have supposed Ampelus to have been a youth of great beauty, and one whom Bacchus particularly favoured. Hence Nonnus introduces the former begging of Selene not to envy him this happiness.

[818]Μη φθονεσῃς, ὁτι Βακχος εμην φιλοτητα φυλασσει.
Ὁττι νεος γενομην, ὁτι και φιλος ειμι Λυαιου.

The worship of Ham was introduced by the Amonians in Phrygia and Asia Minor: and in those parts the Poet makes Ampelus chiefly conversant.

[819]Ηδη γαρ Φρυγιης ὑπο δειραδι κουρος αθυρων
Αμπελος ηεξητο νεοτρεφες ερνος ερωτων.

He speaks of his bathing in the waters, and rising with fresh beauty from the stream, like the morning star from the ocean.

[820]Πακτωλῳ πορε και συ τεον σελας, οφρα φανειη
Αμπελος αντελλων, ἁτε φωσφορος--
Κοσμησει σεο καλλος ὁλον Πακτωλιον ὑδωρ.

In all these instances there are allusions to a history, which will hereafter be fully discussed. Ovid seems to make Ampelus a native of Thrace; and supposes him to have been the son of a satyr by one of the nymphs in that country:

[821] Ampelon intonsum, Satyro Nymphâque creatum,
Fertur in Ismariis Bacchus amâsse jugis.

But however they may have mistaken this personage, it is certain that in early times he was well known, and highly reverenced. Hence wherever the Amonians settled, the name of Ampelus will occur: and many places will be found to have been denominated from the worship of the Deity under this sacred title. We learn from Stephanus Byzantinus, [822]_that, according to Hecatæus, in his Europa, Ampelus was the name of a city in Liguria. There was likewise a promontory in the district of Torone called Ampelus: a like promontory in Samos: another in Cyrene. Agrœtas mentions two cities there, an upper, and a lower, of that name. There_ _was likewise a harbour in Italy so called_. We read of a city [823]Ampeloëssa in Syria, and a nation in Lybia called Ampeliotæ: Αμπελιωται δε εθνος Λιβυης. Suidas. Also, Ampelona in Arabia; and a promontory, Ampelusia, near Tingis, in Mauritania. In all these places, however distant, the Amonians had made settlements. Over against the island Samos stood the sacred promontory, Mycale, in Ionia. This, too, was called Ampelus, according to Hesychius, as the passage is happily altered by Albertus and others. Αμπελος, μηχανη, και ακρα Μυκαλης, ηγουν ορους. From the words ηγουν ορους one might infer, that Ampelus was no uncommon name for a mountain in general: so far is certain, that many such were so denominated: which name could not relate to αμπελος, the vine; but they were so called from the Deity to whom they were [824]sacred. Many of these places were barren crags, and rocks of the sea, ill suited to the cultivation of the [825]vine. And not only eminences were so called, but the strand and shores, also, for the same reason: because here, too, were altars and pillars to this God. Hence we read in Hesychius: Αμπελος--αιγιαλος--Κυρηναιοις αιγιαλος. _By Ampelus is signified the sea shore; or Ampelus, among the people of Cyrene, signifies the sea shore_.

From what has been said, we may be assured that Ampelus and Omphalus were the same term originally, however varied afterwards and differently appropriated. They are each a compound from Omphe, and relate to the oracular Deity. Ampelus, at Mycale, in Ionia, was confessedly so denominated from its being a sacred[826] place, and abounding with waters; by which, people who drank them were supposed to be inspired. They are mentioned in an antient oracle quoted by Eusebius[827]: Εν Διδυμον γυαλοις Μυκαλησιον ΕΝΘΕΟΝ ὑδωρ. I have mentioned that all fountains were esteemed sacred, but especially those which had any præternatural quality, and abounded with exhalations. It was an universal notion that a divine energy proceeded from these effluvia, and that the persons who resided in their vicinity were gifted with a prophetic quality. Fountains of this nature, from the divine influence with which they were supposed to abound, the Amonians styled Ain Omphe, sive fontes Oraculi. These terms, which denoted the fountain of the prophetic God, the Greeks contracted to Νυμφη, a Nymph; and supposed such a person to be an inferior Goddess, who presided over waters. Hot springs were imagined to be more immediately under the inspection of the nymphs: whence Pindar styles such fountains, [828]Θερμα Νυμφαν λουτρα. The temple of the Nymphæ Ionides, in Arcadia, stood close to a fountain of great [829]efficacy. The term Nympha will be found always to have a reference to [830]water. There was in the same region of the Peloponnesus a place called Νυμφας, Nymphas; which was undoubtedly so named from its hot springs: [831]Καταῤῥειται γαρ ὑδατι--Νυμφας: _for Nymphas--abounded with waters_. Another name for these places was Ain-Ades, the fountain of Ades, or the Sun; which, in like manner, was changed to Ναιαδες, Naiades, a species of Deities of the same class. Fountains of bitumen, in Susiana and Babylonia, were called Ain-Aptha, the fountains of Aptha, the God of fire; which by the Greeks was rendered Naptha, a name given to [832]bitumen. As they changed Ain Omphe to Numpha, a Goddess, they accordingly denominated the place itself Νυμφειον, Nymphæum: and wherever a place occurs of that name, there will be found something particular in its circumstances. We are told by [833]Pliny that the river Tigris, being stopped in its course by the mountains of Taurus, loses itself under ground, and rises again on the other side at Nymphæum. According to Marcellinus, it seems to be at Nymphæum that it sinks into the earth. Be it as it may, this, he tells us, is the place where that fiery matter called naptha issued: from whence, undoubtedly, the place had its name. [834]Bitumen nascitur prope lacum Sosingitem, cujus alveo Tigris voratus, fluensque subterraneus, procursis spatiis longis, emergit. Hic et Naptha gignitur specie piceâ. In his pagis hiatus conspicitur terræ, unde halitus lethalis exsurgens, quodcunque animal prope consistit, odore gravi consumit. There was an island of the like nature at the mouth of the river Indus, which was sacred to the Sun, and styled Cubile [835]Nympharum: in quâ nullum non animal absumitur. In Athamania was a temple of the Nymphs, or [836]Nymphæum; and near it a fountain of fire, which consumed things brought near to it. Hard by Apollonia was an eruption of bituminous matter, like that in Assyria: and this too was named [837]Nymphæum. The same author (Strabo) mentions, that in Seleucia, styled Pieria, there was alike bituminous eruption, taken notice of by Posidonius; and that it was called Ampelitis: [838]Την Αμπελιτην γην ασφαλτωδη, την εν Σελευκειᾳ τη Πιεριᾳ μεταλλευομενην. The hot streams, and poisonous effluvia near Puteoli and lake Avernus are well known. It was esteemed a place of great sanctity; and people of a prophetic character are said to have here resided. Here was a [839]Nymphæum, supposed to have been an oracular temple. There was a method of divination at Rome, mentioned by [840]Dion Cassius, in which people formed their judgment of future events from the steam of lighted frankincense. The terms of inquiry were remarkable: for their curiosity was indulged in respect to every future contingency, excepting death and marriage. The place of divination was here too called [841]Nymphæum. Pausanias takes notice of a cavern near Platea, which was sacred to the Nymphs of Cithæron: Ὑπερ δε της κορυφης, εφ' ᾑ τον βωμον ποιουνται, πεντε που μαλιστα και δεκα ὑποκαταβαντι σταδιους ΝYΜΦΩΝ εστιν αντρον Κιθαιρωνιδων--ΜΑΝΤΕΥΕΣΘΑΙ δε τας Νυμφας το αρχαιον αυτοθι εχει λογος. We find that the Nymphs of this place had been of old prophetic. Evagrius mentions a splendid building at Antioch called Nymphæum, remarkable [842]Ναματων πλουτῳ, for the advantage of its waters. There was a Nymphæum at Rome mentioned by Marcellinus. [843]Septemzodium celebrem locum, ubi Nymphæum Marcus condidit Imperator. Here were the Thermæ Antonianæ. As from Ain Ompha came Nympha; so from Al Ompha was derived Lympha. This differed from Aqua, or common water, as being of a sacred and prophetic nature. The antients thought, that all mad persons were gifted with divination; and they were in consequence of it styled _Lymphati_.

From what has preceded, we may perceive that there once existed a wonderful resemblance in the rites, customs, and terms of worship, among nations widely separated. Of this, as I proceed, many instances will be continually produced. I have already mentioned that this similitude in terms, and the religious system, which was so widely propagated, were owing to one great family, who spread themselves almost universally. Their colonies went abroad under the sanction and direction of their priests; and carried with them both the rites and the records of their country. Celsus took notice of this; and thought that people payed too little attention to memorials of this nature. He mentions particularly the oracular temples at Dodona, at Delphi, at Claros, with those of the Branchidæ and Amonians: at the same time passing over many other places, from whose priests and votaries the whole earth seemed to have been peopled[844]. Τα μεν ὑπο της Πυθιας, η Δωδωνιων, η Κλαριου, η εν Βραγχιδαις, η εν Αμμωνος, ὑπο μυριων τε αλλων θεοπροπων προειρημενα, ὑφ' ὡν επιεικως πασα γη κατῳκισθη, ταυτα μεν ουδενι λογῳ τιθενται. As colonies went abroad under the influence and direction of their tutelary Deities; those Deities were styled Ἡγεμονες, and Αρχηγεται: and the colony was denominated from some sacred title of the God. A colony was planted at Miletus; of which the conducting Deity was Diana. [845]Σε γαρ ποιησατο Νηλευς Ἡγεμονην. This Goddess is styled πολυπτολις, because this office was particularly ascribed to her: and she had many places under her patronage. Jupiter accordingly tells her:

[846]Τρις δεκα τοι πτολιεθρα, και ουκ ἑνα πυργον οπασσω.

Thrice ten fair cities shall your portion be,
And many a stately tower.

Apollo likewise was called Οικτιστης and Αρχηγετης, from being the supposed founder of cities; which were generally built in consequence of some oracle.

[847]Φοιβῳ δ' εσπομενοι πολεας διεμετρησαντο
Ανθρωποι· Φοιβος γαρ αει πολιεσσι φιληδει
Κτιζομεναις· αυτος δε θεμειλια Φοιβος ὑφαινει.

'Tis through Apollo's tutelary aid,
That men go forth to regions far remote,
And cities found: Apollo ever joys
In founding cities.

What colony, says [848]Cicero, did Greece ever send into Ætolia, Ionia, Asia, Sicily or Italy, without having first consulted about every circumstance relative to it, either at Delphi, or Dodona, or at the oracle of Ammon. And Lucian speaks to the same purpose. [849]Ουτε πολεας ῳκιζον, ουδε τειχεα περιεβαλλοντο--πριν αν δη παρα Μαντεων ακουσαι ἑκαστα. _People would not venture to build cities, nor even raise the walls, till they had made proper inquiry among those, who were prophetically gifted, about the success of their operations_.

* * * * *

PATOR AND PATRA.

I cannot help thinking that the word πατηρ, pater, when used in the religious addresses of the Greeks and Romans, meant not, as is supposed, a father, or parent; but related to the divine influence of the Deity, called, by the people of the east, Pator, as I have [850]shewn. From hence I should infer, that two words, originally very distinct, have been rendered one and the [851]same. The word pater, in the common acceptation, might be applicable to Saturn; for he was supposed to have been the father of all the Gods, and was therefore so entitled by the antient poet Sulpitius.

[852]Jane pater, Jane tuens, Dive biceps, biformis,
O! cate rerum sator; O! principium Deorum.

But, when it became a title, which was bestowed upon Gods of every denomination, it made Jupiter animadvert with some warmth upon the impropriety, if we may credit Lucilius:

[853]Ut nemo sit nostrum, quin pater optimus Divôm est:
Ut Neptunus pater, Liber, Saturnus pater, Mars,
Janus, Quirinus, pater, omnes dicamur ad unum.

And not only the Gods, but the Hierophantæ, in most temples; and those priests, in particular, who were occupied in the celebration of mysteries, were styled Patres: so that it was undoubtedly a religious term imported from Egypt, the same as Pator, and Patora, before mentioned. I have taken notice, that the Pateræ of Curtius were the priests of Hamon: but that writer was unacquainted with the true meaning of the word, as well as with the pronunciation, which seems to have been penultimâ productâ. The worship of Ham, or the Sun, as it was the most antient, so it was the most universal, of any in the world. It was at first the prevailing religion of Greece, and was propagated over all the sea coast of Europe; whence it extended itself into the inland provinces. It was established in Gaul and Britain; and was the original religion of this island, which the Druids in aftertimes adopted. That it went high in the north is evident from Ausonius, who takes notice of its existing in his time. He had relations, who were priests of this order and denomination; and who are, on that account, complimented by him, in his ode to Attius Patera [854]Rhetor.

Tu Boiocassis stirpe Druidarum satus,
Si fama non fallat fidem,
Beleni sacratum ducis e templo genus,
Et inde vobis nomina,
Tibi Pateræ: sic ministros nuncupant
Apollinares Mystici.
Fratri, Patrique nomen a Phæbo datum,
Natoque de Delphis tuo.

He mentions, that this worship prevailed particularly in Armorica; of which country his relations were natives.

[855]Nec reticebo Senem,
Nomine Phœbicium,
Qui Beleni Ædituus,
Stirpe satus Druidûm,
Gentis Armoricæ.

Belin, the Deity of whom he speaks, was the same as [856]Bel and Balen, of Babylonia and Canaan; the Orus and Apollo of other nations. Herodian takes notice of his being worshipped by the people of Aquileia; and says, that they called him Belin, and paid great reverence, esteeming him the same as [857]Apollo.

The true name of the Amonian priests I have shewn to have been Petor, or Pator; and the instrument which they held in their hands was styled Petaurum. They used to dance round a large fire, in honour of the Sun, whose orbit they affected to describe. At the same time they exhibited other feats of activity, to amuse the votaries who resorted to their temples. This dance was sometimes performed in armour, especially in Crete: and, being called Pyrrhic, was supposed to have been so named from Pyrrhus, the son of Achilles. But, when was he in Crete? Besides, it is said to have been practised by the Argonautic heroes before his time. It was a religious dance, denominated from fire, with which it was accompanied.

[858]Αμφι δε δαιομενοις ευρυν χορον εστησαντο,
Καλον Ιηπαιηον', Ιηπαιηονα Φοιβον
Μελπομενοι.

It was originally an Egyptian dance, in honour of Hermes, and practised by the Pataræ, or Priests. In some places it was esteemed a martial exercise, and exhibited by persons in armour, who gave it the name of Betarmus. We have an instance of it in the same poet:

[859]Αμυδις δε νεοι Ορφηος ανωγῃ
Εκαιροντες Βηταρμον ενοπλιον ορχησαντο,
Και σακεα ξιφεεσσιν ὑπεκτυπον.

Βηταρμος Betarmus, was a name given to the dance, from the temple of the Deity where it was probably first practised. It is a compound of Bet Armes, or Armon, called, more properly, Hermes, and Hermon. Bet, and Beth, among the Amonians, denoted a temple. There is reason to think that the circular dances of the Dervises, all over the east, are remains of these antient customs. In the first ages this exercise was esteemed a religious rite, and performed by people of the temple where it was exhibited: but, in aftertimes, the same feats were imitated by rope-dancers and vagrants, called Petauristæ, and Petauristarii; who made use of a kind of pole, styled petaurum.--Of these the Roman writers make frequent mention; and their feats are alluded to by Juvenal:

[860]An magis oblectant animum jactata petauro
Corpora, quique solent rectum descendere funem?

Manilius likewise gives an account of this people, and their activity; wherein may be observed some remains of the original institution:

[861]Ad numeros etiam ille ciet cognata per artem
Corpora, quæ valido saliunt excussa petauro:
Membraque _per flammas orbesque_ emissa flagrantes,
Delphinûmque suo per inane imitantia motu,
Et viduata volant pennis, et in aëre ludunt.

I have shewn, that the Pateræ, or Priests, were so denominated from the Deity styled Pator; whose shrines were named Patera, and Petora. They were oracular temples of the Sun; which in aftertimes were called Petra, and ascribed to other Gods. Many of them for the sake of mariners were erected upon rocks, and eminences near the sea: hence the term πετρα, petra, came at length to signify any rock or stone, and to be in a manner confined to that meaning. But in the first ages it was ever taken in a religious sense; and related to the shrines of Osiris, or the Sun, and to the oracles, which were supposed to be there exhibited. Thus Olympus near Pisa, though no rock, but a huge mound, or hill ([862]Περι γαρ τον Κρονιον ΛΟΦΟΝ αγεται τα Ολυμπια) was of old termed Petra, as relating to oracular influence. Hence Pindar, speaking of Iämus, who was supposed to have been conducted by Apollo to Olympia, says, _that they both came to the Petra Elibatos upon the lofty Cronian mount: there Apollo bestowed upon Iämus a double portion of prophetic knowledge_.

[863]Ἱκοντο δ' ὑψηλοιο Πετραν
Αλιβατου Κρονιου,
Ενθ' ὁι ωπασε θησαυρον
Διδυμον ΜΑΝΤΟΣYΝΑΣ.

The word Ηλιβατος, Elibatos, was a favourite term with Homer, and other poets; and is uniformly joined with Petra. They do not seem to have known the purport of it; yet they adhere to it religiously, and introduce it wherever they have an opportunity. Ηλιβατος is an Amonian compound of Eli-Bat, and signifies solis domus, vel [864]templum. It was the name of the temple, and specified the Deity there worshipped. In like manner the word Petra had in great measure lost its meaning; yet it is wonderful to observe how industriously it is introduced by writers, when they speak of sacred and oracular places. Lycophron calls the temple at Elis [865]Λευραν Μολπιδος πετραν: and the Pytho at Delphi is by Pindar styled Petraëssa: [866]Επει Πετραεσσας ελαυνων ἱκετ' εκ Πυθωνος. Orchomenos was a place of great antiquity; and the natives are said to have worshipped Petra, which were supposed to have fallen from [867]heaven. At Athens in the Acropolis was a sacred cavern, which was called Petræ Macræ, Petræ Cecropiæ.

[868]Ακουε τοινυν, οισθα Κεκροπιας πετρας,
Προσβοῤῥον αντρον, ας Μακρας κικλησκομεν.

I have shewn that people of old made use of caverns for places of worship: hence this at Athens had the name of Petra, or temple. [869]It is said of Ceres, that after she had wandered over the whole earth, she at last reposed herself upon a stone at Eleusis. They in like manner at Delphi shewed the petra, upon which the Sibyl Herophile at her first arrival sat [870]down. In short, there is in history of every oracular temple some legend about a stone; some reference to the word Petra. To clear this up, it is necessary to observe, that when the worship of the Sun was almost universal, this was one name of that Deity even among the Greeks. They called him Petor, and Petros; and his temple was styled Petra. This they oftentimes changed to λιθος; so little did they understand their own mythology. There were however some writers, who mentioned it as the name of the Sun, and were not totally ignorant of its meaning. This we may learn from the Scholiast upon Pindar. [871]Περι δε του Ἡλιου ὁι φυσικοι φασιν, ὡς λιθος καλειται ὁ Ἡλιος. Και Αναξαγορου γενομενον Ευριπιδην μαθητην, Πετρον ειρηκεναι τον Ἡλιον δια των προκειμενων.

Ὁ γαρ Μακαριος, κ' ουκ ονειδιζω τυχας,
Διος πεφυκως, ὡς λεγουσι, Τανταλος,
Κορυφης ὑπερτελλοντα δειμαινων ΠΕΤΡΟΝ,
Αερι ποτᾳται, και τινει ταυτην δικην.

The same Scholiast quotes a similar passage from the same writer, where the Sun is called Petra.

[872]Μολοιμι ταν ουρανου μεσαν
Χθονος τε τεταμεναν αιωρημασι πετραν,
Αλυσεσι χρυσεαις φερομεναν.

If then the name of the Sun, and of his temples, was among the antient Grecians Petros, and Petra; we may easily account for that word so often occurring in the accounts of his worship. The Scholia above will moreover lead us to discover whence the strange notion arose about the famous Anaxagoras of Clazomenæ; who is said to have prophesied, that a stone would fall from the Sun. All that he had averred, may be seen in the relation of the Scholiast above: which amounts only to this, that Petros was a name of the Sun. It was a word of Egyptian original, derived from Petor, the same as Ham, the Iämus of the antient Greeks. This Petros some of his countrymen understood in a different sense; and gave out, that he had foretold a stone would drop from the Sun. Some were idle enough to think that it was accomplished: and in consequence of it pretended to shew at Ægospotamos the very [873]stone, which was said to have fallen. The like story was told of a stone at Abydus upon the Hellespont: and Anaxagoras was here too supposed to have been the prophet[874]. In Abydi gymnasio ex eâ causâ colitur hodieque modicus quidem (lapis), sed quem in medio terrarum casurum Anaxagoras prædixisse narratur. The temples, or Petra here mentioned, were Omphalian, or Oracular: hence they were by a common mistake supposed to have been in the centre of the habitable globe. They were also Ηλιβατοι Πετραι; which Elibatos the Greeks derived from βαινω descendo; and on this account the Petra were thought to have fallen from the [875]Sun. We may by this clue unravel the mysterious story of Tantalus; and account for the punishment which he was doomed to undergo.

[876]Κορῳ δ' ἑλεν Αταν ὑπεροπλον, Ταν ὁι πατηρ ὑπερκρεμασε, Καρτερον αυτῳ λιθον Τον αει μενοινων κεφαλας βαλειν Ευφροσυνας αλαται.

The unhappy Tantalus From a satiety of bliss Underwent a cruel reverse. He was doom'd to sit under a huge stone, Which the father of the Gods Kept over his head suspended. Thus he sat In continual dread of its downfal, And lost to every comfort.

It is said of Tantalus by some, that he was set up to his chin in water, with every kind of fruit within reach: yet hungry as he was and thirsty, he could never attain to what he wanted; every thing which he caught at eluding his efforts. But from the account given above by [877]Pindar, as well as by [878]Alcæus, Aleman, and other writers, his punishment consisted in having a stone hanging over his head; which kept him in perpetual fear. What is styled λιθος, was I make no doubt originally Petros; which has been misinterpreted a stone. Tantalus is termed by Euripides ακολαστος την γλωσσαν, a man of an ungovernable tongue: and his history at bottom relates to a person who revealed the mysteries in which he had been [879]initiated. The Scholiast upon Lycophron describes him in this light; and mentions him as a priest, who out of good nature divulged some secrets of his cloister; and was upon that account ejected from the society[880]. Ο Τανταλος ευσεβης και θεοσεπτωρ ην Ἱερευς, και φιλανθρωπιᾳ τα των θεων μυστηρια τοις αμυητοις ὑστερον ειπων, εξεβληθη του ἱερου καταλογου. The mysteries which he revealed, were those of Osiris, the Sun: the Petor, and Petora of Egypt. He never afterwards could behold the Sun in its meridian, but it put him in mind of his crime: and he was afraid that the vengeance of the God would overwhelm him. This Deity, the Petor, and Petora of the Amonians, being by the later Greeks expressed Petros, and Petra, gave rise to the fable above about the stone of Tantalus. To this solution the same Scholiast upon Pindar bears witness, by informing us, [881]that the Sun was of old called a stone: and that some writers understood the story of Tantalus in this light; intimating that it was the Sun, which hung over his head to his perpetual terror. [882]Ενιοι ακουουσι τον λιθον επι του ἡλιου--και επηωρεισθαι αυτου (Τανταλου) τον ἡλιον, ὑφ' ῳ δειματουσθαι, και καταπτησσειν. And again, Περι δε του ἡλιου ὁι φυσικοι λεγουσιν, ὡς λιθος (it should be πετρα) καλειται ὁ ἡλιος. _Some understand, what is said in the history about the stone, as relating to the Sun: and they suppose that it was the Sun which hung over his head, to his terror and confusion. The naturalists, speaking of the Sun, often call him a stone, or petra_.

By laying all these circumstances together, and comparing them, we may, I think, not only find out wherein the mistake consisted, but likewise explain the grounds from whence the mistake arose. And this clue may lead us to the detection of other fallacies, and those of greater consequence. We may hence learn the reason, why so many Deities were styled Πετραιοι, Petræi. We read of[883] Μιθρας, ὁ θεος εκ πετρας, _Mithras, the Deity out of the rock_; whose temple of old was really a rock or cavern. The same worship seems to have prevailed, in some degree, in the west; as we may judge from an antient inscription at Milan, which was dedicated[884] Herculi in Petrâ. But all Deities were not so worshipped: and the very name Petra was no other than the sacred term Petora, given to a cavern, as being esteemed in the first ages an oracular temple. And some reverence to places of this sort was kept up a long time. We may from hence understand the reason of the prohibition given to some of the early proselytes to Christianity, that they should no more[885] ad petras vota reddere: and by the same light we may possibly explain that passage in Homer, where he speaks of persons entering into compacts under oaks, and rocks, as places of[886] security. The oak was sacred to Zeus, and called Sar-On: and Petra in its original sense being a temple, must be looked upon as an asylum. But this term was not confined to a rock or cavern: every oracular temple was styled Petra, and Petora. Hence it proceeded that so many Gods were called Θεοι Πετραιοι, and Πατρῳσι. Pindar speaks of Poseidon Petraios;[887] Παι Ποσειδωνος Πετραιου: under which title Neptune was worshipped by the Thessalians: but the latter was the more common title. We meet in Pausanias with Apollo Patroüs, and with [888]Ζευς Μειλιχιος, and Αρτεμις Πατρῳα; also [889]Bacchus Πατρῳος, Zeus Patroüs, and Vesta Patroa, together with other instances.

The Greeks, whenever they met with this term, even in regions the most remote, always gave it an interpretation according to their own preconceptions; and explained θεοι Πατρῳοι, the oracular Deities, by Dii Patrii, or the Gods of the country. Thus, in the Palmyrene inscription, two Syrian Deities are characterized by this title.

[890]ΑΓΛΙΒΩΛΩ ΚΑΙ ΜΑΛΑΧΒΗΛΩ ΠΑΤΡΩΟΙΣ ΘΕΟΙΣ.

Cyrus, in his expedition against the Medes, is represented as making vows [891]Ἑστιᾳ Πατρῳᾳ, και Διι Πατρῳῳ, και τοις αλλοις Θεοις. But the Persians, from whom this history is presumed to be borrowed, could not mean by these terms Dii Patrii: for nothing could be more unnecessary than to say of a Persic prince, that the homage, which he payed, was to Persic Deities. It is a thing of course, and to be taken for granted, unless there be particular evidence to the contrary. His vows were made to Mithras, who was styled by the nations in the east Pator; his temples were Patra, and Petra, and his festivals Patrica. Nonnus gives a proper account of the Petra, when he represents it as Omphean, or oracular:

[892]Ομφαιῃ περι Πετρῃ
Εισετι νηπιαχοιο χορους ἱδρυσατο Βακχου.

At Patara, in Lycia, was an oracular temple: and Patræ, in Achaia, had its name from divination, for which it was famous. Pausanias mentions the temple, and adds, [893]Προ δε του Ἱερου της Δημητρος εστι πηγη--μαντειον δε ενταυθα εστιν αψευδες. _Before the temple is the fountain of Demeter--and in the temple an oracle, which never is known to fail_.

The offerings, which people in antient times used to present to the Gods, were generally purchased at the entrance of the temple; especially every species of consecrated bread, which was denominated accordingly. If it was an oracular temple of Alphi, the loaves and cakes were styled [894]Alphita. If it was expressed Ampi, or Ompi, the cakes were Ompai[895], Ομπαι: at the temple of Adorus[896], Adorea. Those made in honour of Ham-orus had the name of [897]Homoura, Amora, and Omoritæ. Those sacred to Peon, the God of light, were called [898]Piones. At Cha-on, which signifies the house of the Sun, [899]Cauones, Χαυωνες. From Pur-Ham, and Pur-Amon, they were denominated Puramoun, [900]Πυραμουν. From Ob-El, Pytho Deus, came [901]Obelia. If the place were a Petra or Petora, they had offerings of the same sort called Petora, by the Greeks expressed [902]Πιτυρα, Pitura. One of the titles of the Sun was El-Aphas, Sol Deus ignis. This El-aphas the Greeks rendered Elaphos, ελαφος; and supposed it to relate to a deer: and the title El-Apha-Baal, given by the Amonians to the chief Deity, was changed to ελαφηβολος, a term of a quite different purport. El-aphas, and El-apha-baal, related to the God Osiris, the Deity of light: and there were sacred liba made at his temple, similar to those above, and denominated from him Ελαφοι, Elaphoi. In Athenæus we have an account of their composition, which consisted of fine meal, and a mixture of sesamum and honey. [903]Ελαφος πλακους δια σταιτος και μελιτος και σησαμου.

One species of sacred bread, which used to be offered to the Gods, was of great antiquity, and called Boun. The Greeks, who changed the Nu final into a Sigma, expressed it in the nominative, βους; but, in the accusative, more truly boun, βουν. Hesychius speaks of the Boun, and describes it, ειδος πεμματος κερατα εχοντος; _a kind of cake, with a representation of two horns_. Julius Pollux mentions it after the same manner: βουν, ειδος πεμματος κερατα εχοντος; _a sort of cake with horns_. Diogenes Laertius, speaking of the same offering being made by Empedocles, describes the chief ingredients of which it was composed: [904]Βουν εθυσε--εκ μελιτος και αλφιτων. _He offered up one of the sacred liba, called a boun, which was made of fine flour and honey_. It is said of Cecrops, [905]πρωτος βουν εθυσε: _He first offered up this sort of sweet bread_. Hence we may judge of the antiquity of the custom from the times to which Cecrops is referred. The prophet Jeremiah takes notice of this kind of offering, when he is speaking of the Jewish women at Pathros in Egypt, and of their base idolatry; in all which their husbands had encouraged them. The women, in their expostulation upon his rebuke, tell him: _Since we left off to burn incense to the Queen of heaven, and to pour out drink-offerings unto her, we have wanted all things; and have been consumed by the sword and by the famine. And when we burnt incense to the Queen of heaven, and poured out drink-offerings unto her, did we make her cakes to worship her, and pour out drink-offerings unto her without our [906]men?_ The prophet, in another place, takes notice of the same idolatry. [907]_The children gather wood, and the fathers kindle the fire, and the women knead their dough, to make cakes to the Queen of heaven_. The word, in these instances, for sacred cakes, is כונים, Cunim. The Seventy translate it by a word of the same purport, Χαυωνας, Chauonas; of which I have before taken notice: [908]Μη ανευ των ανδρων ἡμων εποιησαμεν αυτῃ Χαυωνας. κτλ.

I have mentioned that they were sometimes called Petora, and by the Greeks Pitura. This, probably, was the name of those liba, or cakes, which the young virgins of Babylonia and Persis, used to offer at the shrine of their God, when they were to be first prostituted: for, all, before marriage, were obliged to yield themselves up to some stranger to be deflowered. It was the custom for all the young women, when they arrived towards maturity, to sit in the avenue of the temple, with a girdle, or rope, round their middle; and whatever passenger laid hold of it was entitled to lead them away. This practice is taken notice of, as subsisting among the Babylonians, in the epistle ascribed to the prophet Jeremiah; which he is supposed to have written to Baruch. v. 43. Ἁιδε γυναικες περιθεμεναι σχοινια εν ταις ὁδοις εγκαθηνται θυμιωσαι τα ΠΙΤYΡΑ· ὁταν δε τις αυτων αφελκοθεισα ὑπο τινος των παραπορευομενων κοιμηθῃ, την πλησιον ονειδιζει, ὁτι ουκ ηξιωται, ὡσπερ αυτη, ουτε το σχοινιον αυτης διεῤῥαγη. This is a translation from an Hebrew or Chaldäic original; and, I should think, not quite accurate. What is here rendered γυναικες, should, I imagine, be παρθενοι; and the purport will be nearly this: _The virgins of Babylonia put girdles about their waist; and in this habit sit by the way side, holding their Pitura, or sacred offerings, over an urn of incense: and when any one of them is taken notice of by a stranger, and led away by her girdle to a place of privacy; upon her return she upbraids her next neighbour for not being thought worthy of the like honour; and for having her zone not yet broken or [909]loosed_. It was likewise a Persian custom, and seems to have been universally kept up wherever their religion prevailed. Strabo gives a particular account of this practice, as it was observed in the temple of Anait in Armenia. This was a Persian Deity, who had many places of worship in that part of the world. _Not only the men and maid servants_, says the author, _are in this manner prostituted at the shrine of the Goddess; for in this there would be nothing extraordinary_: [910]Αλλα και θυγατερας ὁι επιφανεστατοι του εθνους ανιερουσι παρθενους, ἁις νομος εστι, καταπορνευθεισαις πολυν χρονον παρα τῃ Θεῳ μετα ταυτα δεδοσθαι προς γαμον· ουκ απαξιουντος τῃ τοιαυτῃ συνοικειν ουδενος. _But people of the first fashion in the nation used to devote their own daughters in the same manner: it being a religious institution, that all young virgins shall, in honour of the Deity, be prostituted, and detained for some time in her temple: after which they are permitted to be given in marriage. Nor is any body at all scrupulous about cohabiting with a young woman afterwards, though she has been in this manner abused._

The Patrica were not only rites of Mithras, but also of Osiris, who was in reality the same Deity.

We have a curious inscription to this purpose, and a representation, which was first exhibited by the learned John Price in his observations upon Apuleius. It is copied from an original, which he saw at Venice: and there is an engraving from it in the Edition of Herodotus by [911]Gronovius, as well as in that by [912]Wesselinge: but about the purport of it they are strangely mistaken. They suppose it to relate to a daughter of Mycerinus, the son of Cheops. She died, it seems: and her father was so affected with her death, that he made a bull of wood, which he gilt, and in it interred his daughter. Herodotus says, that he saw the bull of Mycerinus; and that it alluded to this history. But, notwithstanding the authority of this great author, we may be assured that it was an emblematical representation, and an image of the sacred bull Apis and Mneuis. And, in respect to the sculpture above mentioned, and the characters therein expressed, the whole is a religious ceremony, and relates to an event of great antiquity, which was commemorated in the rites of Osiris. Of this I shall treat hereafter: at present, it is sufficient to observe, that the sacred process is carried on before a temple; on which is a Greek inscription, but in the provincial characters: Ενδον Πατρικην Ἑορτην Φερω. How can Ἑορτη Πατρικη relate to a funeral? It denotes a festival in honour of the Sun, who was styled, as I have shewn, Pator; and his temple was called Patra: whence these rites were denominated Patrica. Plutarch alludes to this Egyptian ceremony, and supposes it to relate to Isis, and to her mourning for the loss of her son. Speaking of the month Athyr, he mentions [913]Βουν διαχρυσον ἱματιῳ μελανι βυσσινῳ περιβαλοντες επι πενθει της Θεου δεικνυουσιν (ὁι Αιγυπτιοι). _The Egyptians have a custom in the month Athyr of ornamenting a golden image of a bull; which they cover with a black robe of the finest linen. This they do in commemoration of Isis, and her grief for the loss of Orus_. In every figure, as they are represented in the sculpture, there appears deep silence and reverential awe: but nothing that betrays any sorrow in the agents. They may commemorate the grief of Isis; but they certainly do not allude to any misfortune of their own: nor is there any thing the least funereal in the process. The Egyptians of all nations were the most extravagant in their [914]grief. If any died in a family of consequence, the women used by way of shewing their concern to soil their heads with the mud of the river; and to disfigure their faces with filth. In this manner they would run up and down the streets half naked, whipping themselves as they ran: and the men likewise whipped themselves. They cut off their hair upon the death of a dog; and shaved their eyebrows for a dead cat. We may therefore judge, that some very strong symptoms of grief would have been expressed, had this picture any way related to the sepulture of a king's daughter. Herodotus had his account from different people: one half he confessedly [915]disbelieved; and the remainder was equally incredible. For no king of Egypt, if he had made a representation of the sacred [916]bull, durst have prostituted it for a tomb: and, as I have before said, Ἑορτη Πατρικη can never relate to a funeral.

* * * * *

AN

ACCOUNT

OF THE

GODS OF GREECE;

_To shew that they were all originally one_ GOD, _the_ SUN.

As I shall have a great deal to say concerning the Grecian Theology in the course of this work, it will be necessary to take some previous notice of their Gods; both in respect to their original, and to their purport. Many learned men have been at infinite pains to class the particular Deities of different countries, and to point out which were the same. But they would have saved themselves much labour, if, before they had bewildered themselves in these fruitless inquiries, they had considered whether all the Deities of which they treat, were not originally the same: all from one source; branched out and diversified in different parts of the world. I have mentioned that the nations of the east acknowledged originally but one Deity, the Sun: but when they came to give the titles of Orus, Osiris, and Cham, to some of the heads of their family; they too in time were looked up to as Gods, and severally worshipped as the Sun. This was practised by the Egyptians: but this nation being much addicted to refinement in their worship, made many subtile distinctions: and supposing that there were certain emanations of divinity, they affected to particularize each by some title; and to worship the Deity by his attributes. This gave rise to a multiplicity of Gods: for the more curious they were in their disquisitions, the greater was the number of these substitutes. Many of them at first were designed for mere titles: others, as I before mentioned, were αποῤῥοιαι, derivatives, and emanations: all which in time were esteemed distinct beings, and gave rise to a most inconsistent system of Polytheism. The Grecians, who received their religion from Egypt and the east, misconstrued every thing which was imported; and added to these absurdities largely. They adopted Deities, to whose pretended attributes they were totally strangers; whose names they could not articulate, or spell. They did not know how to arrange the elements, of which the words were composed. Hence it was, that Solon the Wise could not escape the bitter, but just censure of the priest in Egypt, who accused both him, and the Grecians in general, of the grossest puerility and ignorance. [917]Ω Σολων, Σολων, Ἑλληνες εστε παιδες αει, γερων δε Ἑλλην ουκ εστι, νεοι τε ψυχας ἁπαντες· ουδεμιαν γαρ εν ἑαυτοις εχετε παλαιαν δοξαν, ουδε μαθημα χρονῳ πολιον ουδεν. The truth of this allegation may be proved both from the uncertainty, and inconsistency of the antients in the accounts of their Deities. Of this uncertainty Herodotus takes notice. [918]Ενθενδε εγενετο ἑκαστος των θεων, ειτε δ' αει ησαν παντες, ὁκοιοι δε τινες τα ειδεα, ουκ ηπιστεατο μεχρι ὁυ πρωην τε και χθες, ὡς ειπειν λογῳ. He attributes to Homer, and to Hesiod, the various names and distinctions of the Gods, and that endless polytheism which prevailed. [919]Ουτοι δε εισι, ὁι ποιησαντες θεογονιαν Ἑλλησι, και τοισι Θεοισι τας επωνυμιας δοντες, και τιμας τε και τεχνας διελοντες, και ειδεα αυτων σημῃναντες. This blindness in regard to their own theology, and to that of the countries, whence they borrowed, led them to misapply the terms, which they had received, and to make a God out of every title. But however they may have separated, and distinguished them under different personages, they are all plainly resolvable into one Deity, the Sun. The same is to be observed in the Gods of the Romans. This may in great measure be proved from the current accounts of their own writers; if we attend a little closely to what they say: but it will appear more manifest from those who had been in Egypt, and copied their accounts from that country. There are few characters, which at first sight appear more distinct than those of Apollo and Bacchus. Yet the department, which is generally appropriated to Apollo, as the Sun, I mean the conduct of the year, is by Virgil given to Bacchus, or Liber. He joins him with Ceres, and calls them both the bright luminaries of the world.

[920]Vos, O, clarissima Mundi
Lumina, labentem Cœlo qui ducitis annum,
Liber, et alma Ceres.

[921]Quidam ipsum solem, ipsum Apollinem, ipsum Dionysium eundem esse volunt. Hence we find that Bacchus is the Sun, or Apollo; though supposed generally to have been a very different personage. In reality they are all three the same; each of them the Sun. He was the ruling Deity of the world:

[922]Ἡλιε παγγενετορ, παναιολε, χρυσεοφεγγες.

He was in Thrace esteemed, and worshipped as Bacchus, or Liber. [923]In Thraciâ Solem Liberum haberi, quem illi Sebadium nuncupantes magnâ religione celebrant: eique Deo in colle [924]Zemisso ædes dicata est specie rotundâ. In short, all the Gods were one, as we learn from the same Orphic Poetry:

[925]Ἑις Ζευς, ἑις Αϊδες, ἑις Ἡλιος, ἑις Διονυσος,
Ἑις θεος εν παντεσσι.

Some Deities changed with the season.

[926]Ηελιον δε θερους, μετοπωρης δ' ἁβρον Ιαω.

It was therefore idle in the antients to make a disquisition about the identity of any God, as compared with another; and to adjudge him to Jupiter rather than to Mars, to Venus rather than Diana. [927]Τον Οσιριν ὁι μεν Σεραπιν, ὁιδε Διονυσον, ὁιδε Πλουτωνα, τινες δε Δια, πολλοιδε Πανα νενομικασι. _Some_, says Diodorus, _think that Osiris is Serapis; others that he is Dionusus; others still, that he is Pluto: many take him for Zeus, or Jupiter, and not a few for Pan_. This was an unnecessary embarrassment: for they were all titles of the same God, there being originally by no means that diversity which is imagined, as Sir John Marsham has very justly observed. [928]Neque enim tanta πολυθεοτης Gentium, quanta fuit Deorum πολυωνυμια. It is said, above, that Osiris was by some thought to be Jupiter, and by others to be Pluto. But Pluto, among the best theologists, was esteemed the same as Jupiter; and indeed the same as Proserpine, Ceres, Hermes, Apollo, and every other Deity.

[929]Πλουτων, Περσεφονη, Δημητηρ, Κυπρις, Ερωτες,
Τριτωνες, Νηρευς, Τηθυς και Κυανοχαιτης,
Ἑρμης θ', Ἡφαιστος τε κλυτος, Παν, Ζευς τε, και Ἑρη,
Αρτεμις, ηδ' Ἑκαεργος Απολλων, ἑις Θεος εστιν.

There were to be sure a number of strange attributes, which by some of the poets were delegated to different personages; but there were other writers who went deeper in their researches, and made them all centre in one. They sometimes represented this sovereign Deity as Dionusus; who, according to Ausonius, was worshipped in various parts under different titles, and comprehended all the Gods under one character.

[930]Ogygia me Bacchum vocat;
Osyrin Ægyptus putat:
Mysi Phanacem nominant:
Dionyson Indi existimant:
Romana Sacra Liberum;
Arabica Gens Adoneum;
Lucanianus Pantheon.

Sometimes the supremacy was given to Pan, who was esteemed Lord of all the elements.

[931]Πανα καλω, κρατερον Νομιον, κοσμοιο τε συμπαν,
Ουρανον, ηδε θαλασσαν, ιδε χθονα παμβασιλειαν,
Και πυρ αθανατον, ταδε γαρ μελη εστι τα Πανος.
Κοσμοκρατωρ, αυξητα, φαεσφορε, καρπιμε Παιαν,
Αντροχαρες, βαρυμηνις, ΑΛΗΘΗΣ ΖΕΥΣ Ὁ ΚΕΡΑΣΤΗΣ.

More generally it was conferred upon Jupiter:

[932]Ζευς εστιν αιθηρ, Ζευς δε γη, Ζευς δ' Ουρανος·
Ζευς τοι τα παντα.

Poseidon, God of the sea, was also reputed the chief God, the Deity of Fire. This we may infer from his priest. He was styled a Purcon, and denominated from him, and served in his oracular temples; as we learn from Pausanias, who says, [933]Ποσειδωνι δ' ὑπηρετην ες τα μαντευματα ειναι Πυρκωνα. He mentions a verse to the same purpose. Συν δε τε Πυρκων αμφιπολος κλυτου Εννοσιγαιου. P'urcon is Ignis vel lucis dominus: and we may know the department of the God from the name of the priest. He was no other than the supreme Deity, the Sun: from whom all were supposed to be derived. Hence Poseidon or Neptune, in the Orphic verses, is, like Zeus, styled the father of Gods and men.

[934] Κλυθι, Ποσειδαον----
Ουρανιων, Μακαρων τε Θεων πατερ, ηδε και ανδρων.

In the neighborhood of Tyre and Sidon the chief deity went by the name of [935]Ourchol, the same as Archel and Aides of Egypt, whence came the Ἡρακλης, and Hercules of Greece and Rome. Nonnus, who was deeply read in the mythology of these countries, makes all the various departments of the other Gods, as well as their titles, centre in him. He describes him in some good poetry as the head of all.

[936]Αστροχιτων Ἡρακλες, Αναξ πυρος, Ορχαμε κοσμου,
Ὑια Χρονου Λυκαβαντα δυωδεκαμηνον ἑλισσων,
Ἱππευων ἑλικηδον ὁλον πολον αιθοπι δισκῳ,
Κυκλον αγεις μετα κυκλον----
Ομβρον αγεις φερεκαρτον, επ' ευωδινι δε γαιῃ
Ηεριης ηωον ερευγεται αρδμον εερσης.----
Βηλος επ Ευφρηταο, Λιβυς κεκλημενος Αμμων,
Απις εφυς Νειλῳος Αραψ Κρονος, Ασσυριος Ζευς.----
Ειτε Σαραπις εφυς Αιγυπτιος, ανεφαλος Ζευς,
Ει Χρονος, ει Φαεθων πολυωνυμος, ειτε συ Μιθρης,
ΗΕΛΙΟΣ ΒΑΒYΛΩΝΟΣ, εν Ἑλλαδι ΔΕΛΦΟΣ ΑΠΟΛΛΩΝ.

All the various titles, we find, are at last comprised in Apollo, or the Sun.

It may appear strange, that Hercules, and Jupiter, or whomever we put for the chief Deity, should be of all ages. This must have been the case, if they were the same as the boy of love, and Bacchus ever young; and were also the representatives of Cronus, and Saturn. But the antients went farther; and described the same Deity under the same name in various stages of life: and [937]Ulpian speaking of Dionusus, says that he was represented of all ages. Και γαρ παιδα, και πρεσβυτην, και ανδρα γραφουσιν αυτον. But the most extraordinary circumstance was, that they represented the same Deity of different sexes. A bearded Apollo was uncommon; but Venus with a beard must have been very extraordinary. Yet she is said to have been thus exhibited in Cyprus, under the name of Aphroditus, Αφροδιτος: [938]πωγωνιαν ανδρος την Θεον εσχηματισθαι εν Κυπρῳ. The same is mentioned by Servius: [939]Est etiam in Cypro simulacrum _barbatæ_ Veneris, corpora et veste muliebri, cum sceptro, et naturâ virili, quod Αφροδιτον vocant. She was also looked upon as prior to Zeus, and to most other of the Gods. [940]Αφροδιτη ου μονον Αθηνας, και Ἡρας, αλλα και ΔΙΟΣ εστι πρεσβυτερα. The poet Calvus speaks of her as masculine: [941]Polientemque Deum Venerem. Valerius Soranus among other titles calls Jupiter the mother of the Gods.

[942]Jupiter omnipotens, Regum Rex ipse, Deûmque
Progenitor, _Genetrixque Deûm_; Deus unus et idem.

Synesius speaks of him in nearly the same manner.

[943]Συ πατηρ, συ δ' εσσι μητηρ,
Συ δ' αρσην, συ δε θηλυς.

And the like character is given to the antient Deity Μητις.

[944]Αρσην μεν και θηλυς εφυς, πολυωνυμε Μητι.

In one of the fragments of the Orphic poetry there is every thing, which I have been saying comprehended within a very short compass.

[945]Ζευς αρσην γενετο, Ζευς αμβροτος επλετο Νυμφη,
Ζευς πυθμην γαιης τε και ουρανου αστεροεντος.----
Ζευς ποντου ῥιζα, Ζευς [946]Ἡλιος, ηδε Σεληνη,
Ζευς Βασιλευς, Ζευς αυτος ἁπαντων αρχιγενεθλος----
Και Μητις, πρωτος γενετωρ και Ερως πολυτερπης.
Παντα γαρ εν Ζηνος μεγαλῳ ταδε σωματι κειται.
Ἑν κρατος, ἑις Δαιμων, γενεται μεγας αρχος ἁπαντων.

Whom he meant under the title of Zeus, he explains afterwards in a solemn invocation of the God Dionusus.

[947]Κεκλυθι τηλεπορου δινης ἑλικαυγεα κυκλον
Ουρανιαις στροφαλιγξι περιδρομον αιεν ἑλισσων,
Αγλαε ΖΕΥ, ΔΙΟΝYΣΕ, πατερ ποντου, πατερ αιης,
Ἡλιε, παγγενετορ, παναιολε, χρυσεοφεγγες.

As we have seen how the father of the Gods was diversified, it may be worth while to hear what the supposed mother of all the Deities says of her titles and departments, in Apuleius. [948]Me primigenii Phryges Pessinuntiam nominant Deûm Matrem: hinc Autochthones Attici Cecropiam Minervam: illinc fluctuantes Cyprii Paphiam Venerem: Cretes sagittiferi Dictynnam Dianam. Siculi trilingues Stygiam Proserpinam: Eleusinii vetustam Deam Cererem. Junonem alii: alii Bellonam: alii Hecaten: Rhamnusiam alii: et qui nascentis dei Solis inchoantibus radiis illustrantur Æthiopes, Ariique, priscâque doctrinâ pollentes Ægyptii, ceremoniis me prorsus propriis percolentes, appellant vero nomine Reginam Isidem.

Porphyry acknowledged, that Vesta, Rhea, Ceres, Themis, Priapus, Proserpina, Bacchus, Attis, Adonis, Silenus, and the Satyrs, were all one, and the[949] same. Nobody had examined the theology of the antients more deeply than Porphyry. He was a determined Pagan, and his evidence in this point is unexceptionable. The titles of Orus and Osiris being given to Dionusus, caused him in time to partake of the same worship which was paid to the great luminary; and as he had also many other titles, from them sprung a multiplicity of Deities. [950]Morichum Siculi Bacchum nominârunt: Arabes vero eundem Orachal et Adonæum: alii Lyæum, Erebinthium, Sabazium; Lacedæmonii Scytidem, et Milichium vocitarunt. But let Dionusus or Bacchus be diversified by ever so many names or titles, they all, in respect to worship, relate ultimately to the Sun. [951]Sit Osiris, sit Omphis, Nilus, Siris, sive quodcunque aliud ab Hierophantis usurpatum nomen, ad unum tandem _Solem_, antiquissimum Gentium numen, redeunt omnia.

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END OF VOL. I.

W. Marchant, Printer, 3, Greville-street, Holborn.

* * * * *

Notes to Volume I.

[1] Henry VI. founder of Eton and King's College, in Cambridge.

[2] Dr. Priestley, on Philosophical Necessity.

[3] Κατα θειον δηλονοτι χρησμον. Eusebii Chron. p. 10. See also Syncellus.

[4] Αιγυπτους--προς αλληλους τᾳ ῥηματι Αμουν χρησθαι. Isis et Osiris. p. 355.

[5] Ὁ δε συμβαλων τοις απο των αδυτων ἑυρηθεισιν αποκρυφοις ΑΜΜΟΥΕΝΩΝ γραμμασι συγκειμενοις, ἁ δη ουκ ην πασι γνωριμα, την μαθησιν ἁπαντων αυτος ησκησε· και τελος επιθεις τῃ πραγματειᾳ τον κατ' αρχας μυθον και τας αλληγοριας εκποδων ποιησαμενος, εξηνυσατο την προθεσιν. Euseb. Præp. Evang. l. 1. c. 9. p. 32.

[6] He makes it exceed the æra of the Mosaic creation 1336 years. See Marsham's Canon Chron. p. 1.

[7] The Rev. Dr. Barford, Prebendary of Canterbury, and Rector of Kimpton, Hertfordshire.

[8] Called also Chumus. Lilius Gyraldus speaks of the Phenician God Chumus. Syntag. 1. p. 7.

[9] Of Amanus, and Omanus, see Strabo. l. 11. p. 779. and l. 15. p. 1066. He calls the temple Ἱερον Ομανου.

[10] Et Solem et calorem המה Chammha vocant (Syri.) Selden de Diis Syris. Syntag. 2. c. 8. p.247.

[11] The Sun in the Persic language, Hama. Gale's Court of the Gentiles. v. 1. c. 11. p.72.

[12] Camisene, Chamath, Chamane, Choma, Chom, Cuma, Camæ, Camelis, Cambalidus, Comopolis, Comara, &c. All these are either names of places, where the Amonians settled; or are terms, which have a reference to their religion and worship.

[13] Plutarch. Amatorius. vol. 2. p.768.