Chapter II: Part 2

It is apparent that this repeated mistake arose in great measure from the term Chusus and Chrusus being similar: whence the latter was easily convertible into the former; which to the Grecians appeared a more intelligible, and at the same time a more splendid, title. But there was still another obvious reason for this change. Chus was by many of the eastern nations expressed Cuth; and his posterity the Cuthim. This term, in the antient Chaldaeic, and other Amonian languages, signified [134]gold: hence many cities and countries, where the Cuthites settled, were described as golden, and were represented by the terms Chrusos and Chruse. These, as I have shewn, had no relation to gold, but to Chus, who was reverenced as the Sun, or Apollo; and was looked upon as Dionusus; but may more truly be esteemed Bacchus. Hence, when the poet Dionysius mentions the island Chruse in [135]India, his commentator observes; [Greek: Chruse nesos, legomene houtos, e dia to chruson pherein, e kata ton Dionuson;] and at last concludes, [136][Greek: Chrusous einai pos dokei ho helios.]

In a former dissertation concerning the Shepherd Kings in Egypt, I have shewn that they were the sons of Chus, who came into that country under the title of Auritae. They settled in a province named from them Cushan, which was at the upper part of Delta; and in aftertimes called Nomos Arabicus. It was in the vicinity of Memphis, and Aphroditopolis, which places they likewise [137]occupied. I have mentioned that Chusos was often expressed Chrusos, and the country of the Cuthim rendered the golden country. If then there be that uniformity in error which I maintain, it may be expected that, in the history of these places, there should be some reference to gold. It is remarkable that all this part of Egypt, conformably to what I have said, was called [Greek: Chruse], Chruse. Here was the campus aureus, and Aphrodite Aurea of the Romans: and all the country about Memphis was styled golden. To this Diodorus, among others, bears witness: [138][Greek: Ten te Aphroditen onomazesthai para tois enchoriois Chrusen EK PALAIAS PARADOSEOS, kai pedion einai kaloumenon Chruses Aphrodites peri ten onomazomenen Memphin]. When the Cuthite shepherds came into Egypt, they made Memphis the seat of royal [139]residence: and hard by was the nome of Aphrodite, and the Arabian nome, which they particularly possessed: and which, in consequence of it, were both styled the regions of the Cuthim. Hence came the title of [140]Aphrodite Chruse: and hence the country had the name of the Golden District. The island at the point of Delta, where stood the city Cercusora, is called Gieserat [141]Eddahib, or the Golden Island, at this day. Diodorus mentions, that this appellation of Chruse was derived from _a very antient tradition_. This tradition undoubtedly related to the shepherds, those sons of Chus, who were so long in possession of the country; and whose history was of the highest antiquity.

The Cuthites in the west occupied only some particular spots: but from Babylonia eastward the greatest part of that extensive sea-coast seems to have been in their possession. In the history of these parts, there is often some allusion to gold, as may be seen in the island Chruse, above-mentioned; and in the Chersonesus Aurea, which lay beyond the Ganges: and not only of gold, but sometimes a reference to brass; and this from a similar mistake. For as Chusus was changed to Chrusus, [Greek: Chrusos], gold; so was Cal-Chus, the hill, or place of Chus, converted to Chalcus, [Greek: Chalkos], brass. Colchis was properly Col-Chus; and therefore called also Cuta, and Cutaia. But what was Colchian being sometimes rendered Chalcion, [Greek: Kalkion], gave rise to the fable of brazen bulls; which were only Colchic Tor, or towers. There was a region named Colchis in [142]India: for where the Cuthites settled, they continually kept up the memory of their forefathers, and called places by their names. This being a secret to Philostratus, has led him into a deal of mysterious error. It is well known that this people were styled Oreitae, and Auritae, both in Egypt and in other parts. Philostratus says that [143]Apollonius came to a settlement of the Oreitae upon the Indian Ocean. He also visited their Pegadae; and, what is remarkable, he met with a people whose very rocks were brazen; their sand was brazen: the rivers conveyed down their streams fine filaments of brass: and the natives esteemed their land golden on account of the plenty of brass. Now what is this detail, but an abuse of terms, ill understood, and shamefully misapplied? Philostratus had heard of a region in India; the history of which he would fain render marvellous. The country, whither Apollonius is supposed to go, was a province of the Indo-Cuthites, who were to be met with in various parts under the title of Oreitae. They were worshippers of fire, and came originally from the land of Ur; and hence had that name. The Pegadae of the country are what we now call Pagodas; and which are too well known to need describing. There were in this part of the world several cities, and temples, dedicated to the memory of Chus. Some of these are famous at this day, though denominated after the Babylonish dialect Cutha, and Cuta; witness Calcutta, and Calecut. The latter seems to have been the capital of the region called of old Colchis. This was more truly expressed Cal-Chus; which Philostratus has mistaken for [Greek: Chalkos], brass; and made the very [144]rocks and rivers abound with that mineral. And yet, that the old mistake about gold may not be omitted, he concludes with a strange antithesis, by saying, that the natives esteemed their country Chrusitis, or golden, from the quantity of [145]brass.

It has been my endeavour to prove that what the Grecians represented by Chrusos, Chrusor, and Chrusaor, should have been expressed Chus, Chusos, and Chusor, called also Chus-Orus. Chus was the son of Ham; and though the names of the Grecian Deities are not uniformly appropriated, yet Ham is generally looked upon as [Greek: Helios], the Sun; and had the title Dis, and Dios: hence the city of Amon in Egypt was rendered Diospolis. If then Chrusos, and Chrusor, be, as I have supposed, Chus; the person so denominated must have been, according to the more antient mythology, the son of Helius, and Dios. We find accordingly that it was so. The Scholiast upon Pindar expressly says, [146][Greek: Dios pais ho Chrusos]. And in another place he is said to have been the offspring of Helius, who was no other than Cham. [147][Greek: Ek theias kai Huperionos Helios, ek de Heliou ho Chrusos.] Magic and incantations are attributed to Chus, as the inventor; and they were certainly first practised among his sons: hence it is said by Sanchoniathon, [148][Greek: Ton Chrusor logous askesai kai epoidas, kai manteias]. He was however esteemed a great benefactor; and many salutary inventions were ascribed to him. He had particularly the credit of being the first who ventured upon the seas: [149][Greek: Proton te panton anthropon pleusai]. Whether this can be said truly of Chus himself, is uncertain: it agrees full well with the history of his sons; who, as we have the greatest reason to be assured, were the first great navigators in the world.

* * * * *

OF

CANAAN, CNAAN,

AND

[Greek: CHNAS];

AND OF THE

DERIVATIVE [Greek: KUKNOS].

Lucian tells us, that, reflecting upon the account given of Phaethon, who fell thunderstruck into the Eridanus, and of his sisters, who were changed to poplars weeping amber, he took a resolution, if he should ever be near the scene of these wonderful transactions, to inquire among the natives concerning the truth of the [150]story. It so happened, that, at a certain time, he was obliged to go up the river above mentioned: and he says, that he looked about very wistfully; yet, to his great amazement, he saw neither amber nor poplar. Upon this he took the liberty to ask the people, who rowed him, when he should arrive at the amber-dropping trees: but it was with some difficulty that he could make them understand what he meant. He then explained to them the story of Phaethon: how he borrowed the chariot of the Sun; and being an awkward charioteer, tumbled headlong into the Eridanus: that his sisters pined away with grief; and at last were transformed to trees, the same of which he had just spoken: and he assured them, that these trees were to be found somewhere upon the banks, weeping amber. Who the deuce, says one of the boatmen, could tell you such an idle story? We never heard of any charioteer tumbling into the river; nor have we, that I know of, a single poplar in the country. If there were any trees hereabouts dropping amber, do you think, master, that we would sit here, day after day, tugging against stream for a dry groat, when we might step ashore, and make our fortunes so easily? This affected Lucian a good deal: for he had formed some hopes of obtaining a little of this precious commodity; and began to think that he must have been imposed upon. However, as Cycnus, the brother of Phaethon, was here changed to a swan, he took it for granted that he should find a number of those birds sailing up and down the stream, and making the groves echo with their melody. But not perceiving any in a great space, he took the liberty, as he passed onward, to put the question again to the boatmen; and to make inquiry about these birds. Pray, gentlemen, says he, at what particular season is it that your swans hereabouts sing so sweetly? It is said, that they were formerly men, and always at Apollo's side; being in a manner of his privy council. Their skill in music must have been very great: and though they have been changed into birds, they retain that faculty, and, I am told, sing most melodiously. The watermen could not help smiling at this account. Why, sir, says one of them, what strange stories you have picked up about our country, and this river? We have plied here, men and boys, for years; and to be sure we cannot say that we never saw a swan: there are some here and there towards the fens, which make a low dull noise: but as for any harmony, a rook or a jackdaw, in comparison of them, may be looked upon as a nightingale.

Such are the witty strictures of Lucian upon the story of Phaethon and Cycnus, as described by the poets. Whatever may have been the grounds upon which this fiction is founded, they were certainly unknown to the Greeks; who have misinterpreted what little came to their hands, and from such misconstruction devised these fables. The story, as we have it, is not uniformly told. Some, like Lucian, speak of swans in the plural; and suppose them to have been the ministers, and attendants of Apollo, who assisted at his concerts. Others mention one person only, called Cycnus; who was the reputed brother of Phaethon, and at his death was transformed to the bird of that name. The fable is the same whichever way it may be related, and the purport of it is likewise the same. There is one mistake in the story, which I must set right before I proceed; as it may be of some consequence in the process of my inquiry. Phaethon is represented by many of the poets as the offspring of the Sun, or Apollo: [151]Sole satus Phaethon. But this was a mistake, and to be found chiefly among the Roman poets. Phaethon was the Sun. It was a title of Apollo; and was given to him as the God of light. This is manifest from the testimony of the more early Greek poets, and particularly from Homer, who uses it in this acceptation.

[152][Greek: Oudepot' autous]
[Greek: Eelios Phaethon epiderketai aktinessin.]

In respect to Cycnus and his brotherhood, those vocal ministers of Apollo, the story, which is told of them, undoubtedly alludes to Canaan, the son of Ham; and to the Canaanites, his posterity. They sent out many colonies; which colonies, there is great reason to think, settled in those places, where these legends about swans particularly prevailed. The name of Canaan was by different nations greatly varied, and ill expressed: and this misconstruction among the Greeks gave rise to the fable. To shew this, it will be proper to give an account of the rites and customs of the Canaanites, as well as of their extensive traffic. Among the many branches of the Amonian family, which settled in various parts of the world, and carried on an early correspondence, the Canaanites were not the least respectable. They traded from Sidon chiefly, before that city was taken by the king of Ascalon: and upon their commerce being interrupted here, they [153]removed it to the strong hold of Tyre. This place was soon improved to a mighty city, which was very memorable in its day. The Canaanites, as they were a sister tribe of the Mizraim, so were they extremely like them in their rites and religion. They held a heifer, or cow, in high veneration, agreeably with the [154]customs of Egypt. Their chief Deity was the Sun, whom they worshipped together with the Baalim, under the titles Ourchol, Adonis, Thamuz. It was a custom among the Grecians, at the celebration of their religious festivals, to crown the whole with hymns of praise, and the most joyful exclamations. But the Egyptians were of a gloomy turn of mind, which infected the whole of their worship. Their hymns were always composed in melancholy affecting airs, and consisted of lamentations for the loss of Osiris, the mystic flight of Bacchus, the wanderings of Isis, and the sufferings of the Gods. Apuleius takes notice of this difference in the rites and worship of the two nations: [155]AEgyptiaca numinum fana plena plangoribus: Graeca plerumque choreis. Hence the author of the Orphic Argonautica, speaking of the initiations in Egypt, mentions,

[156][Greek: Threnous t' Aiguption, kai Osiridos hiera chutla.]

The Canaanites at Byblus, Berytus, Sidon, and afterwards at Tyre, used particularly mournful dirges for the loss of Adonis, or Thamuz; who was the same as Thamas, and Osiris in Egypt. The Cretans had the like mournful hymns, in which they commemorated the grief of Apollo for the loss of Atymnius.

[157][Greek: Ailina melpein,]
[Greek: Hoia para Kretessin anax eligainen Apollon]
[Greek: Dakrucheon erateinon Atumnion.]

The measures and harmony of the Canaanites seem to have been very affecting, and to have made a wonderful impression on the minds of their audience. The infectious mode of worship prevailed so far, that the children of Israel were forbidden to weep, and make lamentation upon a festival: [158][Greek: Einai gar heorten, kai me dein en autei klaiein, ou gar exeinai.] And Nehemiah gives the people a caution to the same purpose: [159]_This day is holy unto the Lord your God: mourn not, nor weep_. And Esdras counsels them in the same manner: [160]_This day is holy unto the Lord: be not sorrowful_. It is likewise in another place mentioned, that [161]_the Levites stilled all the people, saying, Hold your peace, for the day is holy: neither be ye grieved_. Such was the prohibition given to the Israelites: but among the Canaanites this shew of sorrow was encouraged, and made part of their [162]rites.

The father of this people is represented in the Mosaic history, according to our version, Canaan: but there is reason to think that by the Egyptians and other neighbouring nations it was expressed Cnaan. This by the Greeks was rendered [Greek: Chnaas], and [Greek: Chnas]; and in later times [Greek: Chna], Cna. [163][Greek: Chna, houtos he Phoinike ekaleito--to ethnikon Chnaos.] We are told by Philo from Sanchoniathon, that [164]Isiris the Egyptian, who found out three letters, was the brother of Cna: by which is meant, that Mizraim was the brother of Canaan. I have taken notice more than once of a particular term, [Greek: Uk], Uc; which has been passed over unnoticed by most writers: yet is to be found in the composition of many words; especially such as are of Amonian original. The tribe of Cush was styled by Manethon, before the passage was depraved, [Greek: Ukkousos]. Uch, says this author, in the sacred language of Egypt, signifies a [165]king. Hence it was conferred as a title upon the God Sehor, who, as we may infer from Manethon and [166]Hellanicus, was called Ucsiris, and Icsiris; but by the later Greeks the name was altered to Isiris and Osiris. And not only the God Sehor, or Sehoris was so expressed; but Cnas, or Canaan, had the same title, and was styled Uc-Cnas, and the Gentile name or possessive was Uc-cnaos, [Greek: Uk-knaos: to ethnikon gar Chnaos], as we learn from Stephanus. The Greeks, whose custom it was to reduce every foreign name to something similar in their own language, changed [Greek: Ukknaos] to [Greek: Kukneios], Uc Cnaus to Cucneus; and from [Greek: Uk Knas] formed [Greek: Kuknos]. Some traces of this word still remain, though almost effaced; and may be observed in the name of the Goddess Ichnaia. Instead of Uc-Cnaan the son of Ham, the Greeks have substituted this personage in the feminine, whom they have represented as the daughter of the Sun. She is mentioned in this light by Lycophron: [167][Greek: Tes Heliou thugatros Ichnaias brabeus]. They likewise changed Thamuz and Thamas of Canaan and Egypt to Themis a feminine; and called her Ichnaia Themis. She is so styled by Homer.

[168][Greek: Theai d' esan endothi pasai,]
[Greek: Hossai aristai esan, Dione te, Rheie te,]
[Greek: Ichnaie te Themis, kai agastonos Amphitrite.]

[Greek: Ichnaia] is here used adjectively. [Greek: Ichnaia Themis] signifies Themis, or Thamuz, of [169]Canaan.

There was another circumstance, which probably assisted to carry on the mistake: a Canaanitish temple was called both Ca-Cnas, and Cu-Cnas; and adjectively[170] Cu-Cnaios; which terms there is reason to think were rendered [Greek: Kuknos], and [Greek: Kukneios]. Besides all this, the swan was undoubtedly the insigne of Canaan, as the eagle and vulture were of Egypt, and the dove of Babylonia. It was certainly the hieroglyphic of the country. These were the causes which contributed to the framing many idle legends, such as the poets improved upon greatly. Hence it is observable, that wherever we may imagine any colonies from Canaan to have settled and to have founded temples, there is some story about swans: and the Greeks, in alluding to their hymns, instead of [Greek: Ykknaon asma,] the music of Canaan, have introduced [Greek: kukneion asma,] the singing of these birds: and, instead of the death of Thamuz, lamented by the Cucnaans, or priests, they have made the swans sing their own dirge, and foretell their own funeral. Wherever the Canaanites came, they introduced their national worship; part of which, as I have shewn, consisted in chanting hymns to the honour of their country God. He was the same as Apollo of Greece: on which account, Lucian, in compliance with the current notion, says, that the Cycni were formerly the assessors and ministers of that Deity. By this we are to understand, that people of this denomination were in antient times his priests. One part of the world, where this notion about swans prevailed, was in Liguria, upon the banks of the Eridanus. Here Phaethon was supposed to have met with his downfal; and here his brother Cycnus underwent the metamorphosis, of which we have spoken. In these parts some Amonians settled very early; among whom it appears that there were many from Canaan. They may be traced by the mighty works which they carried on; for they drained the river towards its mouth, and formed some vast canals, called Fossae Philistinae. Pliny, speaking of the entrance into the Eridanus, says, [171]Inde ostia plana, Carbonaria, ac fossiones Philistinae, quod alii Tartarum vocant: omnia ex Philistinae fossae abundatione nascentia. These canals were, undoubtedly the work of the Canaanites, and particularly of some of the Caphtorim, who came from Philistim: and hence these outlets of the river were named Philistinae. The river betrays its original in its name; for it has no relation to the Celtic language, but is apparently of Egyptian or Canaanitish etymology. This is manifest from the terms of which it is made up; for it is compounded of Ur-Adon, sive Orus Adonis; and was sacred to the God of that name. The river, simply, and out of composition, was Adon, or Adonis: and it is to be observed, that this is the name of one of the principal rivers in Canaan. It ran near the city Biblus, where the death of Thamuz was particularly lamented. It is a circumstance taken notice of by many authors, and most pathetically described by Milton.

[172]Thammuz came next behind,
Whose annual wound in Lebanon allur'd
The Syrian damsels to lament his fate
In amorous ditties all a summer's day:
While smooth Adonis from his native rock
Ran purple to the sea; suppos'd with blood
Of Thammuz yearly wounded.

It is said that the Eridanus was so called first by [173]Pherecydes Syrus: and that my etymology is true, may in great measure be proved from the [174]Scholiast upon Aratus. He shews that the name was of Egyptian original, at least consonant to the language of Egypt; for it was the same as the Nile. It is certain that it occurred in the antient sphere of Egypt, whence the Grecians received it. The great effusion of water in the celestial sphere, which, Aratus says, was the Nile, is still called the Eridanus: and, as the name was of oriental original, the purport of it must be looked for among the people of those parts. The river Strymon, in Thrace, was supposed to abound with swans, as much as the Eridanus; and the antient name of this river was Palaestinus. It was so called from the Amonians, who settled here under the name of Adonians, and who founded the city Adonis. They were by the later Greeks styled, after the Ioenic manner, Edonians, and their city Edonis. [175][Greek: Strumon potamos esti tes Thrakes kata polin Edonida, prosegoreueto de proteron Palaistinos.] _The Strymon is a river of Thrace, which runs by the city Edonis: it was of old called the river Palaestinus_. In these places, and in all others where any of the Canaanites settled, the Grecians have introduced some story about swans.

Some of them seem to have gained access at Delphi; as did likewise others from Egypt: and by such was that oracle first founded. Egypt, among other names, was called Ait, and Ai Ait, by the Greeks expressed [Greek: Aetia]: [176][Greek: Eklethe de--kai AETIA.] The natives, in consequence of it, were called [Greek: Aetioi], and [Greek: Aetai]; which was interpreted eagles. Hence, we are told by Plutarch, that some of the feathered kind, either eagles or swans, came from the remote parts of the earth, and settled at Delphi. [177][Greek: Aetous tinas, e Kuknous, o Terentiane Priske, muthologousin apo ton akron tes ges epi to meson pheromenous eis tauto sumpesein Puthoi peri ton kaloumenon omphalon.] These eagles and swans undoubtedly relate to colonies from Egypt and Canaan. I recollect but one philosopher styled Cygnus; and, what is remarkable, he was of Canaan. Antiochus, the Academic, mentioned by Cicero in his philosophical works, and also by [178]Strabo, was of Ascaloun, in Palestine; and he was surnamed Cygnus, the Swan: which name, as it is so circumstanced, must, I think, necessarily allude to this country.

As in early times colonies went by the name of the Deity whom they worshipped, or by the name of the insigne and hieroglyphic under which their country was denoted, every depredation made by such people was placed to the account of the Deity under such a device. This was the manner in which poets described things: and, in those days, all wrote in measure. Hence, instead of saying that the Egyptians, or Canaanites, or Tyrians, landed and carried off such and such persons; they said, that it was done by Jupiter, in the shape of an eagle, or a swan, or a bull: substituting an eagle for Egypt, a swan for Canaan, and a bull for the city of [179]Tyre. It is said of the Telchines, who were Amonian priests, that they came to Attica under the conduct of Jupiter in the shape of an eagle.

[180][Greek: Aietos hegemoneue di aitheros antitupos Zeus.]

By which is meant, that they were Egyptian priests; and an eagle was probably the device in their standard, as well as the insigne of their nation.

Some of the same family were to be found among the Atlantes of Mauritania, and are represented as having the shape of swans. Prometheus, in AEschylus, speaks of them in the commission which he gives to Io: [181]_You must go_, says he, _as far as the city Cisthene in the Gorgonian plains, where the three Phorcides reside; those antient, venerable ladies, who are in the shape of swans, and have but one eye, of which they make use in common._ This history relates to an Amonian temple founded in the extreme parts of Africa; in which there were three priestesses of Canaanitish race; who, on that account, are said to be in the shape of swans. The notion of their having but one eye among them took its rise from an hieroglyphic very common in Egypt, and probably in Canaan: this was the representation of an eye, which was said to be engraved upon the pediment of their [182]temples. As the land of Canaan lay so opportunely for traffic, and the emigrants from most parts went under their conduct, their history was well known. They navigated the seas very early, and were necessarily acquainted with foreign regions; to which they must at one time have betaken themselves in great numbers, when they fled before the sons of Israel. In all the places where they settled they were famous for their hymns and music; all which the Greeks have transferred to birds, and supposed that they were swans who were gifted with this harmony. Yet, sweet as their notes are said to have been, there is not, I believe, a person upon record who was ever a witness to it. It is, certainly, all a fable. When, therefore, Plutarch tells us that Apollo was pleased with the music of swans, [183][Greek: mousikei te hedetai, kai kuknon phonais]; and when AEschylus mentions their singing their own dirges; they certainly allude to Egyptian and Canaanitish priests, who lamented the death of Adon and Osiris. And this could not be entirely a secret to the Grecians, for they seem often to refer to some such notion. Socrates termed swans his fellow-servants: in doing which he alluded to the antient priests, styled Cycni. They were people of the choir, and officiated in the temples of the same Deities; whose servant he professed himself to be. Hence Porphyry assures us, [184][Greek: Hou paizon homodoulous autou elegen tous kuknous (Sokrates)], _that Socrates was very serious when he mentioned swans as his fellow-servants._ When, therefore, Aristophanes speaks of the [185]Delian and Pythian swans, they are the priests of those places, to whom he alludes. And when it is said by Plato, that the soul of Orpheus, out of disgust to womankind, led the life of a [186]swan, the meaning certainly is, that he retired from the world to some cloister, and lived a life of celibacy, like a priest. For the priests of many countries, but particularly of Egypt, were recluses, and devoted themselves to [187]celibacy: hence monkery came originally from Egypt. Lycophron, who was of Egypt, and skilled in antient terms, styles Calchas, who was the priest of Apollo, a swan. [188][Greek: Molossou kupeos koitou kuknon.] These epithets, the Scholiast tells us, belong to Apollo; and Calchas is called a swan, [Greek: dia to geraion, kai mantikon]: _because he was an old prophet and priest_. Hence, at the first institution of the rites of Apollo, which is termed the birth of the Deity, at Delos, it is said that many swans came from the coast of Asia, and went round the island for the space of seven days.

[189][Greek: Kuknoi de theou melpontes aoidoi]
[Greek: Meonion Paktolon ekuklosanto lipontes]
[Greek: Hebdomakis peri Delon; epeeisan de locheiei]
[Greek: Mousaon ornithes, aoidotatoi peteenon.]

The whole of this relates to a choir of priests, who came over to settle at Delos, and to serve in the newly erected temple. They circled the island seven times; because seven, of old, was looked upon as a mysterious and sacred number.

[190][Greek: Hebdome ein agathois, kai hebdome esti genethle.]
[Greek: Hebdome en protoisi, kai hebdome esti teleie.]
[Greek: Hebdomatei de hoi tetelesmena panta tetuktai.]
[Greek: Hepta de panta tetuktai en ouranoi asteroenti.]

The birds in the island of Diomedes, which were said to have been originally companions of that hero, were undoubtedly priests, and of the same race as those of whom I have been treating. They are represented as gentle to good men, and averse to those who are bad. Ovid describes their shape and appearance: [191]Ut non cygnorum, sic albis proxima cygnis; which, after what has been said, may, I think, be easily understood.

If then the harmony of swans, when spoken of, not only related to something quite foreign, but in reality did not of itself exist, it may appear wonderful that the antients should so universally give into the notion. For not only the poets, but [192]Plato, Plutarch, Cicero, Pliny, with many others of high rank, speak of it as a circumstance well known. But it is to be observed, that none of them speak from their own experience: nor are they by any means consistent in what they say. Some mention this singing as a general faculty; which was exerted at all times: others limit it to particular seasons, and to particular places. Aristotle seems to confine it to the seas of [193]Africa: [194]Aldrovandus says, that it may be heard upon the Thames near London. The account given by Aristotle is very remarkable. He says, that mariners, whose course lay through the Libyan sea, have often met with swans, and heard them singing in a melancholy strain: and upon a nearer approach, they could perceive that some of them were dying, from whom the harmony proceeded. Who would have expected to have found swans swimming in the salt sea, in the midst of the Mediterranean? There is nothing that a Grecian would not devise in support of a favourite error. The legend from beginning to end is groundless: and though most speak of the music of swans as exquisite; yet some absolutely deny [195]the whole of it; and others are more moderate in their commendations. The watermen in Lucian give the preference to a jackdaw: but Antipater in some degree dissents, and thinks that the swan has the advantage.

[196][Greek: Loiteros kuknon mikros throos, ee koloion]
[Greek: Krogmos.]

And Lucretius confesses, that the screaming of a crane is not quite so pleasing:

[197]Parvus ut est, Cygni melior canor, ille gruum quam
Clamor:

Which however is paying them no great compliment. To these respectable personages I must add the evidence of a modern; one too of no small repute, even the great Scaliger. He says, that he made a strict scrutiny about this affair, when in Italy; and the result of his observations was this: [198]Ferrariae multos (cygnos) vidimus, sed cantores sane malos, neque melius ansere canere.

* * * * *

OF

TEMPLE SCIENCE.

The Egyptians were very famous for geometrical knowledge: and as all the flat part of their country was annually overflowed, it is reasonable to suppose that they made use of this science to determine their lands, and to make out their several claims, at the retreat of the waters. Many indeed have thought, that the confusion of property, which must for a while have prevailed, gave birth to practical [199]geometry, in order to remedy the evil: and in consequence of it, that charts and maps were first delineated in this country. These, we may imagine, did not relate only to private demesnes: but included also the course of the Nile in its various branches; and all the sea coast, and its inlets, with which lower Egypt was bounded.

It is very certain, that the people of Colchis, who were a colony from Egypt, had charts of this sort, with written descriptions of the seas and shores, whithersoever they traded: and they at one time carried on a most extensive commerce. We are told, says the [200]Scholiast upon Apollonius, that the Colchians still retain the laws and customs of their forefathers: and they have pillars of stone, upon which are engraved maps of the continent, and of the ocean: [Greek: Eisi de, phesi, kai nomoi par' autois ton Progonon, kai Stelai, en hais ges kai thalasses anagraphai eisi.] The poet, upon whom the above writer has commented, calls these pillars, [Greek: kurbeis]: which, we are told, were of a square figure, like obelisks: and on these, he says, were delineated all the passages of the sea; and the boundaries of every country upon the earth.

[201][Greek: Hoi de toi graptas pateron hethen eiruontai]
[Greek: Kurbeas, hois eni pasai hodoi, kai peirat' easin]
[Greek: Hugres te, trapheres te, perix epineissomenoisin.]

These delineations had been made of old, and transmitted to the Colchians by their forefathers; which forefathers were from [202]Egypt.

If then the Colchians had this science, we may presume that their mother country possessed it in as eminent a degree: and we are assured, that they were very knowing in this article. Clemens Alexandrinus [203]mentions, that there were maps of Egypt, and charts of the Nile very early. And we are moreover told, that Sesostris (by which is meant the Sethosians) drew upon boards schemes of all the countries, which he had traversed: and copies of these were given both to [204]the Egyptians, and to the Scythians, who held them in high estimation. This is a curious account of the first delineation of countries, and origin of maps; which were first described upon [205]pillars. We may from hence be enabled to solve the enigma concerning Atlas, who is said to have supported the heavens upon his shoulders. This took its rise from some verses in Homer, which have been strangely misconstrued. The passage is in the Odyssey; where the poet is speaking of Calypso, who is said to be the daughter of Atlas, [Greek: oloophronos], a person of deep and recondite knowledge:

[206][Greek: Atlantos thugater oloophronos, hoste thalasses]
[Greek: Pases benthea oiden, echei de te KIONAS autos]
[Greek: Makras, hai Gaian te kai Ouranon amphis echousin.]

It is to be observed, that when the antients speak of the feats of Hercules, we are to understand the Herculeans; under the name of Cadmus is meant the Cadmians; under that of Atlas, the Atlantians. With this allowance how plain are the words of Homer! The [207]Atlantians settled in Phrygia and Mauritania; and, like the Colchians, were of the family of Ham. They had great experience in sea affairs: and the poet tells us, that they knew all the soundings in the great deep.

[Greek: Echei de te Kionas autos]
[Greek: Makras, hai Gaien te kai Ouranon amphis echousin.]

_They had also long pillars, or obelisks, which referred to the sea; and upon which was delineated the whole system both of heaven and earth_; [Greek: amphis], _all around, both on the front of the obelisk, and on the other sides_. [Greek: Kiones Kosmou] were certainly maps, and histories of the universe; in the knowledge of which the Atlantians seem to have instructed their brethren the Herculeans. The Grecians, in their accounts, by putting one person for a people, have rendered the history obscure; which otherwise would be very intelligible. There is a passage in Eusebius, which may be rendered very plain, and to the purpose, if we make use of the clue above-mentioned. [208][Greek: Herodotos de legei ton Eraklea mantin kai phusikon genomenon para Atlantos tou Barbarou tou Phrugos diadechesthai tas tou Kosmou Kionas.] This may be paraphrased in the following manner; and with such latitude will be found perfectly consonant to the truth. _The Herculeans were a people much given to divination, and to the study of nature. Great part of their knowledge they are thought to have had transmitted to them from those Atlantians, who settled in Phrygia, especially the history of the earth and heavens; for all such knowledge the Atlantians had of old consigned to pillars and obelisks in that country: and from them it was derived to the Herculeans, or Heraclidae, of Greece._ The Atlantians were esteemed by the Grecians as barbarous: but they were in reality of the same family. Their chief ancestor was the father of the Peleiadae, or Ionim; of whom I shall hereafter have much to say: and was the supposed brother of Saturn. The Hellenes, though they did not always allow it, were undoubtedly of his race. This may be proved from Diodorus Siculus, who gives this curious history of the Peleiadae, his offspring. [209][Greek: Tautas de migeisas tois euphuestatois Herosi kai Theois archegous katastenai tou pleistou genous ton anthropon, tekousas tous di' areten Theous kai Heroas onomasthentas.--Parapleseos de kai tas allas Atlantidas gennesai paidas epiphaneis, hon tous men ethnon, tous de poleon genesthai ktistas; dioper ou monon par' eniois ton Barbaron, alla kai para tois Hellesi tous pleistous ton archaiotaton Heroon eis tautas anapherein to genos.] _These daughters of Atlas, by their connections and marriages with the most illustrious heroes, and divinities, may be looked up to as the heads of most families upon earth. And from them proceeded all those, who upon account of their eminence were in aftertimes esteemed Gods and Heroes_. And having spoken of Maia, and her offspring, the author proceeds to tell us, that _the other Atlantides in like manner gave birth to a most noble race: some of whom were the founders of nations; and others the builders of cities: insomuch that most of the more antient heroes, not only of those abroad, who were esteemed Barbari, but even of the Helladians, claimed their ancestry from them_. And they received not only their ancestry, but their knowledge also, [Greek: tou kosmou kionas]; all the celestial and terrestrial phenomena, which had been entrusted to the sacred pillars of the Atlantes, [Greek: hai gaien te kai ouranon amphis echousin], which contained descriptions both of the heavens, and the earth. From Phrygia they came at last to Hellas, where they were introduced by Anaximander, who is said, [210][Greek: Esdounai proton geographikon pinaka], _to have been the first who introduced a geographical chart_: or, as Laertius expresses it, [211][Greek: Ges kai Thalattes perimetron], _the circumference of the terraqueous globe delineated_.

Though the origin of maps may be deduced from Egypt, yet they were not the native Egyptians, by whom they were first constructed. Delineations of this nature were the contrivance of the Cuthites, or Shepherds. They were, among other titles, styled Saitae; and from them both astronomy and geometry were introduced in those parts. They, with immense labour, drained the lower provinces; erected stupendous buildings; and raised towers at the mouths of the river, which were opportunely situated for navigation. For, though the Mizraim were not addicted to commerce, yet it was followed by other families besides the Cuthites, who occupied the lower provinces towards the sea. The towers which were there raised served for lighthouses, and were, at the same time, temples, denominated from some title of the Deity, such as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They were on both accounts much resorted to by mariners, and enriched with offerings. Here were deposited charts of the coast, and of the navigation of the Nile, which were engraved on pillars, and in aftertimes sketched out upon the Nilotic Papyrus. There is likewise reason to think that they were sometimes delineated upon walls. This leads me to take notice of a passage from Pherecydes Syrus, which seems to allude to something of this nature: though, I believe, in his short detail that he has misrepresented the author from whom he copied. He is said, by Theopompus, [212][Greek: proton peri tes phuseos, kai Theon, Hellesi graphein], _to have been the first who wrote for the benefit of his countrymen about nature and the Gods_. Suidas [213]mentions, that he composed a theogony; all which knowledge, we are assured, came from Egypt. It is certain that he studied in that[214] country; whence we may conclude, that the following history is Egyptian. He says, that Zas, or Jupiter, composed a large and curious robe, upon which he described the earth, and the ocean, and the habitations upon the ocean. [215][Greek: Zas poiei pharos mega te, kai kalon, kai en autoi poikillei Gen, kai Ogenon, kai ta Ogenou domata.] Now, Zas, or, as it should be rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the most antient name of the Nile; whence the Grecians borrowed their Oceanus. [216][Greek: Hoi gar Aiguptioi nomizousin okeanon einai ton par' autois potamon Neilon.] _The Egyptians, by the term Oceanus, understand their own river Nilus_. The same author, in another place, calls this river Oceames[217]. [Greek: Ton de potamon archaiotaton men onoma schein Okeamen, hos estin Hellenisti okeanos.] The former term, Ogenus, whence the Greeks borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally rendered Ogehonus. It signifies the noble Gehon, and is a name taken from one of the rivers of Paradise. The Nile was sometimes called simply Gehon, as we learn from the author of the Chronicon Paschale. [218][Greek: Echei de (he Aiguptos) potamon Geon--Neilon kaloumenon.] It was probably a name given by the Cuthites, from whom, as will be hereafter shewn, the river Indus had the name of Phison. [219][Greek: Potamoi onomastoi Indos, ho kai Pheison, Neilos, ho kai Geon.] _The two most celebrated rivers are the Indus, the same as the Phison, and the Nile, which is called the Gehon._ The river, also, of Colchis, rendered Phasis, and Phasin, was, properly, the Phison. The Nile, being of old styled Oc-Gehon, and having many branches, or arms, gave rise to the fable of the sea monster AEgeon, whom Ovid represents as supporting himself upon the whales of the ocean.

[220]Balaenarumque prementem
AEgaeona suis immania terga lacertis.

The Scholiast upon Lycophron informs us farther, that the river had three names; and imagines that upon this account it was called Triton. [221][Greek: Triton ho Neilos, hoti tris metonomasthe; proteron gar Okeanos an ekaleito, deuteron Aetos;--to de Neilos neon esti.] I shall not at present controvert his etymology. Let it suffice, that we are assured, both by this author and by others, that the Nile was called Oceanus: and what is alluded to by Pherecydes is certainly a large map or chart. The robe of which he speaks was indeed a Pharos, [Greek: Pharos]; but a Pharus of a different nature from that which he describes. It was a building, a temple, which was not constructed by the Deity, but dedicated to him. It was one of those towers of which I have before treated; in which were described upon the walls, and otherwise delineated, [Greek: Ogenos kai Ogenou domata], the course of the Gehon, or Nile; and the towns and houses upon that river.

I imagine that the shield of Achilles, in Homer, was copied from something of this sort which the poet had seen in Egypt: for Homer is continually alluding to the customs, as well as to the history, of that kingdom. And, it is evident, that what he describes on the central part of the shield, is a map of the earth, and of the celestial appearances.

[222][Greek: En men Gaian eteux', en d' Ouranon, en de thalassan.]
[Greek: En d' etithei POTAMOIO mega sthenos OKEANOIO.]

The antients loved to wrap up every thing in mystery and fable: they have therefore described Hercules, also, with a robe of this sort:

[223][Greek: Poikilon heima pheron, tupon Aitheros, eikona Kosmou:]

_He was invested with a robe, which was a type of the heavens, and a representation of the whole world._

The garment of Thetis, which the poets mention as given her upon her supposed marriage with Peleus, was a Pharos of the same kind as that described above. We may learn, from Catullus, who copied the story, that the whole alluded to an historical picture preserved in some tower; and that it referred to matters of great antiquity, though applied by the Greeks to later times, and ascribed to people of their own nation.

[224]Pulvinar vero Divae geniale locatur
Sedibus in mediis; Indo quod dente politum
Tincta tegit roseo conchylis purpura fuco.
Haec vestis priscis hominum variata figuris
Heroum mira virtutes indicat arte.

It contained a description of some notable achievements in the first ages; and a particular account of the Apotheosis of Ariadne, who is described, whatever may be the meaning of it, as carried by Bacchus to heaven. The story is said to have been painted on a robe, or coverlet; because it was delineated upon a Pharos: that word being equivocal, and to be taken in either sense. And here I cannot but take notice of the inconsistency of the Greeks, who make Theseus a partaker in this history; and suppose him to have been acquainted with Ariadne. If we may credit Plutarch[225], Theseus, as soon as he was advanced towards manhood, went, by the advice of his mother AEthra, from Troezen, in quest of his father AEgeus at Athens. This was some years after the Argonautic expedition; when Medea had left Jason, and put herself under the protection of this same AEgeus. After having been acknowledged by his father, Theseus went upon his expedition to Crete; where he is said to have first seen Ariadne, and to have carried her away. All this, I say, was done after Jason had married Medea, and had children by her; and after she had left him and was come to Athens. But the story of Ariadne, in the above specimen, is mentioned as a fact of far older date. It was prior to the arrival of Medea in Greece, and even to the Argonautic expedition. It is spoken of as a circumstance of the highest antiquity: consequently, [226]Theseus could not any ways be concerned in it.

There, is an account in Nonnus of a robe, or Pharos, which Harmonia is supposed to have worn when she was visited by the Goddess of beauty. There was delineated here, as in some above mentioned, the earth, and the heavens, with all the stars. The sea, too, and the rivers, were represented; and the whole was, at the bottom, surrounded by the ocean.

[227][Greek: Proten Gaian epasse mesomphalon, amphi de gaiei]
[Greek: Ouranon esphairose tupoi kecharagmenon astron.]
[Greek: Sumpherten de thalassan ephermose suzugi Gaiei,]
[Greek: Kai potamous poikillen; ep' andromeoi de metopoi]
[Greek: Taurophues morphouto kerasphoros enchloos eikon.]
[Greek: Kai pumaten para pezan eueklostoio chitonos]
[Greek: Okeanos kuklose peridromon antuga Kosmou.]

All this relates to a painting, either at Sidon or Berytus; which was delineated in a tower, or temple, sacred to Hermon.

Orpheus alludes to a Pharos of this sort, and to the paintings and furniture of it, in his description of the robes with which Apollo, or Dionusus, is invested. He speaks of them as the same Deity.

[228][Greek: Tauta de panta telein hierai skeuei pukasanta,]
[Greek: Soma theou plattein periaugous Eelioio.]
[Greek: Prota men argupheais enalinkion aktinessi]
[Greek: Peplon phoinikeon, puri eikelon, amphibalesthai.]
[Greek: Autar huperthe nebroio panaiolou heuru kathapsai]
[Greek: Derma polustikton theros kata dexion omon,]
[Greek: Astron daidaleon mimem', hierou te poloio.]
[Greek: Eita d' huperthe nebres chruseon zostera balesthai,]
[Greek: Pamphanoonta, perix sternon phoreein, mega sema.]
[Greek: Euthus, hot' ek peraton gaies Phaethon anorouson]
[Greek: Chruseiais aktisi balei rhoon Okeanoio,]
[Greek: Auge d' aspetos ei, ana de drosoi amphimigeisa,]
[Greek: Marmairei dineisin helissomene kata kuklon]
[Greek: Prosthe theou, zone d' ar' hupo sternon ametreton]
[Greek: Phainet' ar' okeanou kuklos, mega thaum' esidesthai.]

When the poet has thus adorned the Deity, we find, towards the conclusion, that these imaginary robes never shew to such advantage as in the morning. _When the sun_, says he, _rises from the extremities of the earth, and enlightens the ocean with his horizontal rays; then they appear in great splendour, which is increased by the morning dew._ All this investiture of the Deity relates to the earth and the heavens, which were delineated upon a [229]skin, [Greek: derma polustikton theros], styled [Greek: peplon]. This is described, [Greek: Astron daidaleon mimem', hierou te poloio]: _as a copy and imitation of all the celestial appearances_. The whole was deposited in a Pharos upon the sea shore, upon which the sun, at his rising, darted his early rays; and whose turrets glittered with the dew: [Greek: Hupo sternon ametreton phainet' ar' okeanou kuklos]: from the upper story of the tower, which was of an unmeasurable height, there was an unlimited view of the ocean. This vast element surrounded the edifice like a zone; and afforded a wonderful phaenomenon. Such, I imagine, is the solution of the enigma.

* * * * *

TAR, TOR, TARIT.

I have taken notice of the fears and apprehensions, under which the first navigators must necessarily have been, when they traversed unknown seas; and were liable to be entangled among the rocks, and shelves of the deep: and I mentioned the expedients of which they made use to obviate such difficulties, and to render the coast less dangerous. They built upon every hill, and promontory, where they had either commerce or settlement, obelisks, and towers, which they consecrated to some Deity. These served in a twofold capacity, both as seamarks by day, and for beacons by night. And as people in those times made only coasting voyages, they continually went on shore with offerings, in order to gain the assistance of the God, whoever there presided; for these towers were temples, and oftentimes richly furnished and endowed. They were built sometimes on artificial mounds; but generally on natural eminences, that they might be seen at a great distance. They were called by the Amonians, who first erected them, [230]Tar, and Tor; the same as the [Hebrew: TWR] of the Chaldees, which signified both a hill and tower. They were oftentimes compounded, and styled Tor-Is, or fire towers: on account of the light which they exhibited, and the fires which were preserved in them. Hence came the turris of the Romans; and the [Greek: turis, turrhis, tursis, tursos], of the Greeks. The latter, when the word Tor occurred in antient history, often changed it to [Greek: tauros], a bull; and invented a number of idle stories in consequence of this change. The Ophite God Osiris, the same as Apollo, was by the Amonians styled Oph-El, and Ope-El: and there was upon the Sinus Persicus a city Opis, where his rites were observed. There seems likewise to have been a temple sacred to him, named Tor-Opel; which the Greeks rendered [Greek: Tauropolos]. Strabo speaks of such an oracular temple; and says, that it was in the island Icaria, towards the mouth of the Tigris: [231][Greek: Neson Ikarion, kai hieron Apollonos hagion en autei, kai manteion Tauropolou.] Here, instead of Osiris, or Mithras, the serpent Deity, the author presents us with Apollo, the manager of bulls.

One of the principal and most antient settlements of the Amonians upon the ocean was at Gades; where a prince was supposed to have reigned, named Geryon. The harbour at Gades was a very fine one; and had several Tor, or Towers to direct shipping: and as it was usual to imagine the Deity, to whom the temple was erected, to have been the builder, this temple was said to have been built by Hercules. All this the Grecians took to themselves: they attributed the whole to the hero of Thebes: and as he was supposed to conquer wherever he came, they made him subdue Geryon; and changing the Tor, or Towers, into so many head of cattle, they [232]describe him as leading them off in triumph over the Pyranees and Alpes, to Hetruria, and so on to Calabria. From thence, for what reason we know not, he swims them over to Messana in Sicily: and after some stay he swims with them through the sea back again, all the while holding by one of their horns. The bulls of Colchis, with which Jason was supposed to have engaged, were probably of the same nature and original. The people of this country were Amonians, and had once a [233]mighty trade; for the security of which they erected at the entrance of the Phasis towers. These served both as light-houses, and temples; and were sacred to Adorus. They were on this account called Tynador, whence the Greeks formed Tyndarus, Tyndaris, and Tyndaridae. They were built after some, which stood near the city [234]Paraetonium of Egypt; and they are alluded to by the geographer Dionysius:

[235][Greek: Par de muchon Pontoio, meta chthona Tundaridaon,]
[Greek: Kolchoi naietaousin epeludes Aiguptoio.]