Chapter IX: Part 9

Bochart with wonderful ingenuity, and equal learning, tries to solve the aenigmas, under which this history is represented. He supposes Cadmus to have been a fugitive Canaanite, who fled from the face of Joshua: and that he was called Cadmus from being a Cadmonite, which is a family mentioned by Moses. In like manner he imagines, that Harmonia had her name from mount Hermon, which was probably in the district of the Cadmonites. The story of the dragon he deduces from the Hevaei, or Hivites; the same people as the Cadmonites. He proceeds afterwards with great address to explain the rest of the fable, concerning the teeth of the dragon, which were sown; and the armed men, which from thence arose: and what he says is in many particulars attended with a great shew of probability. Yet after all his ingenious conjectures, I am obliged to dissent from him in some points; and particularly in one, which is of the greatest moment. I cannot be induced to think, that Cadmus was, as Bochart represents him, a Phenician. Indeed I am persuaded, that no such person existed. If Cadmus brought letters from Phenicia, how came he to bring but sixteen; when the people, from whom he imported them, had undoubtedly more, as we may infer from their neighbours? And if they were the current letters of Greece, as Herodotus intimates; how came it to pass, that the tablet of Alcmena, the wife of Amphitryon, the third in descent from Cadmus, could not be understood, as we are assured by [1062]Plutarch? He says, that in the reign of Agesilaus of Sparta, a written tablet was found in the tomb of Alcmena, to whom it was inscribed: that the characters were obsolete, and unintelligible; on which account they sent it to Conuphis of Memphis in Egypt, to be decyphered. If these characters were Phenician, why were they sent to a priest of a different country for interpretation? and why is their date and antiquity defined by the reign of a king in Egypt? [1063][Greek: Tous tupous einai tes epi Protei basileuonti grammatikes.] _The form of the letters was the same as was in use when Proteus reigned in that country._ Herodotus, indeed, to prove that the Cadmians brought letters into Greece, assures us, that he saw specimens of their writing at Thebes, in the temple of Apollo [1064]Ismenius: that there was a tripod as antient as the reign of Laius, the son of Labdacus; with an inscription, which imported, that it had been there dedicated by Amphitryon upon his victory over the Teleboae. I make no doubt, but that Herodotus saw tripods with antient inscriptions: and there might be one with the name of Amphitryon: but how could he be sure that it was the writing of that person, and of those times? We know what a pleasure there is in enhancing the antiquity of things; and how often inscriptions are forged for that purpose. Is it credible that the characters of Amphitryon should be so easy to be apprehended, when those of his wife Alcmena could not be understood? and which of the two are we in this case to believe, Herodotus or Plutarch? I do not mean that I give any credence to the story of Alcmena and her tablet: nor do I believe that there was a tripod with characters as antient as Amphitryon. I only argue from the principles of the Greeks to prove their inconsistency. The Pheneatae in Arcadia shewed to Pausanias an inscription upon the basis of a brazen statue, which was dedicated to [1065]Poseidon Hippius. It was said to have been written by Ulysses, and contained a treaty made between him and some shepherds. But Pausanias acknowledges that it was an imposition; for neither statues of brass, nor statues of any sort, were in use at the time alluded to.

It is said of Cadmus, that he introduced the rites of [1066]Bacchus into Greece. But how is this possible, if Bacchus was his descendant, the son of his daughter Semele? To remedy this, the latter mythologists suppose, that there was a prior Bacchus, who was worshipped by Cadmus. This is their usual recourse, when they are hard pressed with inconsistencies. They then create other personages, to help them out of their difficulties. They form, with great facility, a new Semiramis, or Ninus; another Belus, Perseus, Minos, Hermes, Phoroneus, Apis, though to little purpose: for the mistake being fundamental, the inconveniencies cannot be remedied by such substitutes. We are told that Cadmus was a Phenician: but Diodorus Siculus speaks of him as assuredly of Egypt; and mentions moreover, that he was a native of the Thebais: [1067][Greek: Kadmon ek Thebon onta ton Aiguption]. Pherecydes Syrus also, from whom most of the mythology of Greece was borrowed, makes Cadmus an [1068]Egyptian, the son of Agenor and Argiope, who was the daughter of Nilus. By others he is said to have been the son of Antiope, the daughter of Belus: consequently he must originally have been of Babylonish extraction. His father Agenor, from whom he is supposed to have been instructed in the sciences, is represented by Nonnus as residing at Thebes.

[1069][Greek: Patria thespesies dedaemenos orgia technes,]
[Greek: Aigupties sophies metanastios, emos Agenor]
[Greek: Memphidos ennaetes hekatompulon oikee Theben.]

We learn the same from the Scholiast upon Lycophron, who styles the king Ogugus. [1070][Greek: Kai ho Ogugos Thebon Aiguption en Basileus, hothen ho Kadmos huparchon, elthon en Helladi tas Heptapulous ektise.] _Moreover Ogugus was king of Thebes in Egypt: of which country was Cadmus, who came into Greece, and built the city styled Heptapulae_. It was from the same part of the world, that the mysteries were imported, in which Cadmus is represented as so knowing: and here it was, that he was taught hieroglyphics, and the other characters, which are attributed to him. For he is said to have been expert [1071][Greek: Cheiros opisthoporoio charagmata loxa charasson.] These arts he carried first to the coast of Sidon, and Syria; and from thence he is supposed to have brought them to Greece: for, before he came to Hellas, he is said to have reigned in conjunction with Phoenix, both at Sidon and Tyre. [1072][Greek: Phoinix kai Kadmos, apo Thebon ton Aiguption exelthontes eis ten Surian Turou kai Sidonos ebasileusan.] _Phoenix and Cadmus came from Thebes in Egypt, and reigned at Tyre and Sidon._

Thus I have taken pains to shew, that Cadmus was not, as has been generally thought, a Phenician. My next endeavour will be to prove that no such person existed. If we consider the whole history of this celebrated hero, we shall find, that it was impossible for one person to have effected what he is supposed to have performed. His expeditions were various and wonderful; and such as in those early times would not have been attempted, nor could ever have been completed. The Helladians say little more, than that he built Thebes, and brought letters into Greece: that he slew a dragon, from the teeth of which being sowed in the ground there arose an army of earthborn men. The writers of other countries afford us a more extensive account: among the principal of which are to be esteemed Herodotus, Diodorus, Strabo, and Pausanias. Some of them had their [1073]doubts about the reality of this adventurer: and from the history which they have transmitted, we may safely infer, that no such person existed, as has been described under the character of Cadmus.

He is said to have sailed first to [1074]Phenicia and Cyprus; and afterwards to [1075]Rhodes. Here he instructed the people in the religion which he professed; and founded a temple at Lindus, where he appointed an order of priests. He did the same [1076]at Thera, and afterwards was at [1077]Thasus: and proceeding in his travels partook of the Cabiritic mysteries in [1078]Samothracia. He visited [1079]Ionia, and all the coast upwards to the Hellespont and Propontis. He was at Lesbos, which he named [1080]Issa: where some of his posterity were to be found long after. He was also at Anaphe, one of the Sporades; which island was denominated Membliaros from one of his [1081]followers. Mention is made of his being upon the [1082]Hellespont, and in Thrace. Here he resided, and found out a mine of [1083]gold, having before found one of copper in [1084]Cyprus. Hence he is said to have procured great wealth. [1085][Greek: Hode Kadmou ploutos peri Thraken, kai to Pangaion oros.] We hear of him afterwards in [1086]Euboea; where there are to be found innumerable traces of him, and his followers. He was likewise at [1087]Sparta, as we may infer from the Herouem erected to him by Eurotas, and his brethren, the sons of Huraeus. He must have resided a great while in [1088]Attica; for there were many edifices about Athens attributed to him. He settled at Tanagra in Boeotia; where he lost all his companions, who were slain by a dragon. He afterwards built Thebes. Here he was king; and is said to have reigned sixty-two [1089]years. But as if his wanderings were never to be terminated, he leaves his newly founded city, and goes to Illyria. Here we find him again in regal state. [1090][Greek: Basileuei Kadmos ton Illurion.] He reigns over the country which receives its name from his son. [1091][Greek: Illuria--apo Illuriou tou Kadmonos paidos.] Now whoever is truly acquainted with antiquity, must know, that, in the times here spoken of, little correspondence was maintained between nation and nation. Depredations were very frequent; and every little maritime power was in a state of [1092]piracy: so that navigation was attended with great peril. It is not therefore to be believed, that a person should so often rove upon the seas amid such variety of nations, and reside among them at his pleasure: much less that he should build temples, found cities, and introduce his religion, wherever he listed; and this too in such transient visits. Besides, according to the Egyptian accounts, the chief of his adventures were in Libya. He married Harmonia at the lake [1093]Tritonis; and is said to have founded in that part of the world no less. than an hundred cities:

[1094][Greek: Libustidi Kadmos arourai]
[Greek: Domesas polion hekatontada.]

Some of these cities seem to have been situated far west in the remoter parts of Africa.

[1095][Greek: Kai Libues stratoonto par' Hesperion klima gaies,]
[Greek: Anchinephe naiontes Alemonos astea Kadmou.]

Carthage itself was of old called [1096]Cadmeia: so that he may be ranked among the founders of that city. [Greek: Karchedon, Metropolis Libues--ekaleito de Kaine polis, kai Kadmeia.] He is mentioned by Moses Chorenensis to have settled in [1097]Armenia, where there was a regio Cadmeia not far from Colchis. He reigned here; and is said to have been of the giant race, and to have come from [1098]Babylonia. And as the city Carthage in Libya was called Cadmeia, so in this region Cadmeia, there was a city Carthage: [1099][Greek: Karchedon polis Armenias.]

Such are the expeditions of Cadmus. But is it credible that any person could have penetrated into the various regions, whither he is supposed to have gone? to have founded colonies in Phenicia, Cyprus, Rhodes, Thera, Thasus, Anaphe, Samothracia? to have twice visited the Hellespont? to have worked the mines in the Pangean mountains, and in other places? to have made settlements in Euboea, Attica, Boeotia, and Illyria? and, above all, to have had such territories in Afric? He is represented as heir to the kingdom of Egypt: this he quitted, and obtained a kingdom in Phenicia. He leaves this too; and after much wandering arrives in Greece; where he founds several cities, and reigns sixty-two years. After this, hard to conceive! he is made king in Illyria. He must also have reigned in Afric: and his dominions seem to have been considerable, as he founded an hundred cities. He is represented as a king in Armenia; and had there too no small territory. Sure kingdoms in those times must have been very cheap, if they were so easily attainable. But the whole is certainly a mistake; at least in respect to [1100]Cadmus. No person could possibly have effected what is attributed to him. They were not the achievements of one person, nor of one age. And place Cadmus at any given aera, and arrange his history, as may appear most plausible; yet there will arise numberless inconsistencies from the connexions he must have in respect to time, place, and people; such as no art nor disposition can remedy.

It may be asked, if there were no such man as Cadmus, what did the antients allude to under this character? and what is the true purport of these histories? The travels of Cadmus, like the expeditions of Perseus, Sesostris, and Osiris, relate to colonies, which at different times went abroad, and were distinguished by this title. But what was the work of many, and performed at various seasons, has been attributed to one person. Cadmus was one of the names of Osiris, the chief Deity of Egypt. Both Europa, and Harmonia are of the like nature. They were titles of the Deity: but assumed by colonies, who went out, and settled under these denominations. The native Egyptians seldom left their country, but by force. This necessity however did occur: for Egypt at times underwent great [1101]revolutions. It was likewise in some parts inhabited by people of a different cast; particularly by the sons of Chus. These were obliged to retire: in consequence of which they spread themselves over various parts of the earth. All, who embarked under the same name, or title, were in aftertimes supposed to have been under the same leader: and to him was attributed the honour of every thing performed. And as colonies of the same denomination went to parts of the world widely distant; their ideal chieftain, whether Cadmus, or Bacchus, or Hercules, was supposed to have traversed the same ground: and the achievements of different ages were conferred upon a fancied hero of a day. This has been the cause of great inconsistency throughout the mythology of the antients. To this they added largely, by being so lavish of titles, out of reverence to their gods. Wherever they came they built temples to them, and cities, under various denominations; all which were taken from some supposed attribute. These titles and attributes, though they belonged originally to one God, the Sun; yet being [1102]manifold, and misapplied, gave rise to a multitude of Deities, whose aera never could be settled, nor their history rendered consistent. Cadmus was one of these. He was the same as Hermes of Egypt, called also Thoth, Athoth, and Canathoth: and was supposed to have been the inventor of letters. He was sometimes styled Cadmilus, another name for Hermes; under which he was worshipped in Samothracia, and Hetruria. Lycophron speaking of the prophet Prulis, in Lesbos, tells us, that he was the son of Cadmus, and of the race of Atlas. And he was the person, who was supposed to give information to the Greeks, when they were upon their expedition towards Troy.

[1103][Greek: Hos me se Kadmos ophel' en perirrhutoi]
[Greek: Issei phuteusai dusmenon podegeten.]

These are the words of Cassandra: upon which the Scholiast observes; [Greek: Prulis, huios tou Kadmilou, kai Kadmou, etoi Hermou:] _Prulis of Lesbos was the son of Cadmilus, or Cadmus, the same as Hermes_. And afterwards he mentions, [1104][Greek: ho Kadmos, etoi Hermes,] _Cadmus, who is the same as Hermes_. In another place he takes notice, that the name of Hermes among the Hetrurians was [1105]Cadmilus: and it has been shewn, that Cadmilus, and Cadmus, are the same. To close the whole, we have this further evidence from Phavorinus, that Cadmus was certainly an epithet or title of Hermes. [1106][Greek: Kadmos, ou kurion monon, alla kai Hermou epitheton.]

Harmonia, the wife of Cadmus, who has been esteemed a mere woman, seems to have been an emblem of nature, and the fostering nurse of all things. She is from hence styled [1107][Greek: pantrophos Harmonia.] And when Venus is represented in the allegory as making her a visit, she is said to go [1108][Greek: eis domon Harmonias pammetoros], _to the house of the all-productive parent_. In some of the Orphic verses she is represented not only as a Deity, but as the light of the world.

[1109][Greek: Harmonie, kosmoio phaesphore, kai sophe Daimon.]

Harmonia was supposed to have been a personage, from whom all knowledge was derived. On this account the books of science were styled [1110][Greek: kurbias Harmonias], the books of Harmonia, as well as the books of Hermes. These were four in number, of which Nonnus gives a curious account, and says, that they contained matter of wonderful antiquity.

[1111][Greek: Ein heni thesphata panta, taper pepromena kosmoi]
[Greek: Protogonoio Phanetos epigraphe mantipolos cheir.]

The first of them is said to have been coeval with the world.

[1112][Greek: Proten kurbin opopen atermonos helika kosmou,]
[Greek: Ein heni panta pherousan, hosa skeptouchos Ophion]
[Greek: Enusen.]

From hence we find, that Hermon, or Harmonia, was a Deity, to whom the first writing is ascribed. The same is said of Hermes. [1113][Greek: Hermes legetai Theon en Aiguptoi grammata protos heurein.] The invention is also attributed to Taut, or Thoth. [1114][Greek: Protos esti Taautos, ho ton grammaton ten heuresin epinoesas,--hon Aiguptioi men ekalesan Thouth, Alexandreis de Thoth, Hermen de Hellenes metephrasan.] Cadmus is said not only to have brought letters into Greece, but to have been the inventor of them: from whence we may fairly conclude, that under the characters of Hermon, Hermes, Taut, Thoth, and Cadmus, one person is alluded to. The Deity called by the Greeks Harmonia, was introduced among the Canaanites very early by people from Egypt: and was worshipped in Sidon, and the adjacent country, by the name of [1115]Baal Hermon.

Europa likewise was a Deity; according to Lucian the same as Astarte, who was worshipped at Hierapolis in Syria. He visited the temple, and had this information from the priests: [1116][Greek: hos de moi tis ton Hireon apegeto, Europes esti (to agalma) tes Kadmou adelphees.] He is speaking of the statue in the temple, which the priests told him belonged to a Goddess, the same as Europa, the sister of Cadmus. She was also esteemed the same as Rhea; which Rhea we know was the reputed mother of the gods, and particularly the mother of Jupiter.

[1117][Greek: Est' an Rheia tekoi paida Kronoi en philoteti.]

Pindar speaks of Europa, as the [1118]daughter of Tityus: and by Herodotus she is made the mother of [1119]Sarpedon and Minos.

I have mentioned, that Cadmus was the same as the Egyptian Thoth; and it is manifest from his being Hermes, and from the invention of letters being attributed to him. Similar to the account given of Cadmus is the history of a personage called by the Greeks Caanthus; this history contains an epitome of the voyage undertaken by Cadmus, though with some small variation. Caanthus is said to have been the son of Oceanus; which in the language of Egypt is the same as the son of Ogus, and Oguges; a different name for the same [1120]person. Ogus, and with the reduplication Ogugus, was the same as Ogyges, in whose time the flood was supposed to have happened. Ogyges is represented both as a king of Thebes in Egypt, and of Thebes in Boeotia: and in his time Cadmus is said to have left the former country, and to have come to the latter, being sent in quest of his sister Europa by his father. Caanthus was sent by his father with a like commission. His sister Melia had been stolen away; and he was ordered to search every country, till he found her. He accordingly traversed many seas, and at last lauded in Greece, and passed into Boeotia. Here he found, that his sister was detained by Apollo in the grove of Ismenus. There was a fountain [1121]of the same name near the grove, which was guarded by a dragon. Caanthus is said to have cast fire into this sacred recess; on which account he was slain by Apollo. His [Greek: taphos], or tomb, was in aftertimes shewn by the Thebans. We may perceive, that the main part of this relation agrees with that of Cadmus. Melie, the sister of Caanthus, is by some spoken of as the mother of [1122]Europa: which shews, that there is a correspondence between the two histories. The person also, who sent these two adventurers, the sister, of whom they went in quest, and the precise place, to which they both came, exhibit a series of circumstances so similar, that we need not doubt, but that it is one and the same history. It is said, that Caanthus threw fire into the sacred [1123]grove: which legend, however misconstrued, relates to the first establishment of fire-worship at Thebes in the grove of Apollo Ismenius. The term Ismenius is compounded of Is-Men, ignis Menis. Meen, Menes, Manes, was one of the most antient titles of the Egyptian God Osiris, the same as Apollo, and Caanthus. What has been mentioned about Cadmus and Caanthus, is repeated under the character of a person named Curnus; who is said to have been sent by his father Inachus in search of his sister [1124]Io. Inachus, Oceanus, Ogugus, and Agenor, are all the same personages under different names; and the histories are all the same.

That Cadmus was of old esteemed a Deity may be farther proved from his being worshipped at Gortyna in Crete, as we learn from [1125]Solinus. Iidem Gortynii et Cadmum colunt, Europae fratrem. He had moreover an Heroum at Sparta, which was erected by people styled the sons of [1126]Huraeus. We learn from Palaephatus, that according to some of the antient mythologists, Cadmus was the person, who slew the serpent [1127]at Lerna. And according to Nonnus he contended with the giant Typhasus, and restored to Jupiter his lost [1128]thunder. By this is meant, that he renewed the rites, and worship of the Deity, which had been abolished. These are circumstances, which sufficiently shew, that Cadmus was a different personage, from what he is generally imagined. There was a hill in Phrygia of his name, and probably sacred to him; in which were the fountains of the river [1129]Lycus. There was also a river Cadmus, which rose in the same mountain, and was lost underground. It soon afterwards burst forth again, and joined the principal stream. Mountains and rivers were not denominated from ordinary personages. In short Cadmus was the same as Hermes, Thoth, and Osiris: under which characters more than one person is alluded to, for all theology of the antients is of a mixed nature. He may principally be esteemed Ham, who by his posterity was looked up to as the Sun, and worshipped under his titles: a circumstance, however, which was common to all, who were styled Baalim. That he was the same as Ham, will appear from the etymology of his name. I have before shewn, that the Sun was styled [1130]Achad, Achon, and Achor: and the name, of which we are treating, is a compound of [1131]Achad-Ham, rendered by the Greeks Acadamus and Academus, and contracted Cadmus. Many learned men have thought, that the place at Athens called Academia was founded by Cadmus, and denominated from him: and of the latter circumstance I make no doubt. [1132]Ab hoc Cadmo Eruditi Academiam, quasi Cadmiam deducunt: quo nomine indigitari locum musis studiisque sacratum notissimum est. The true name of Cadmus, according to this supposition, must have been, as I have represented, Acadamus; or, as the Ionians expressed it, Academus, to have Academia formed from it. Herodotus informs us, that, when the Cadmians came to Attica, they introduced a new system of [1133]Architecture; and built temples in a style different from that to which the natives had been used. And he describes these buildings as erected at some distance from those of the country. This was the situation of the place called Academia, which stood at the distance of a few furlongs from [1134]Athens. It was a place of exercise and science; and by all accounts finely disposed: being planted with a variety of trees, but particularly Olives, called here ([Greek: Moriai]) Moriae. There were likewise springs, and baths for the convenience of those who here took their exercise. The tradition among the Athenians was, that one Ecademus, or Academus, founded it in antient times; from whom it received its name. Laertius styles him the hero Ecademus: [1135][Greek: Apo tinos Heroos onomasthe Ekademou]. And Suidas to the same purpose; [Greek: Apo Ekademou tinos Heroos onomasthen.] But Eupolis, the comic writer, who was far prior, speaks of him as a Deity: [1136][Greek: En euskiois drumoisin Akademou Theou]. The trees, which grew within the precincts, were looked upon as very sacred, [1137][Greek: ontos hierai], and the place itself in antient times was of so great sanctity, that it was a profanation to laugh there; [1138][Greek: proteron en Akademiai mede gelasai exousian einai].

The Ceramicus at Athens had the same name; and it was undoubtedly given from the same personage. [Greek: Akademia. kaleitai de houtos ho Keramikos]. Hesych. The common notion was, that it was denominated from the hero [1139]Ceramus, the son of Dionusus. This arose from the common mistake; by which the place was put for the person, to whom it was sacred, and whose name it bore. Ham was the supposed hero: and Ceramus was Cer-Ham, the tower or temple of Ham, which gave name to the inclosure. This abuse of terms is no where more apparent than in an inscription mentioned by Gruter; where there is a mixed title of the Deity formed from his place of worship.

[1140]Malacae Hispaniae. MARTI CIRADINO TEMPLUM COMMUNI VOTO ERECTUM.

Cir-Adon was the temple of Adon, or Adonis; the Amonian title of the chief God. In like manner near mount Laphystium in Boeotia, the God [1141]Charops was worshipped, and styled Hercules Charops. But Char-Ops, or Char-Opis, signified the temple of the serpent Deity: and was undoubtedly built of old by the people named Charopians, and Cyclopians; who were no other than the antient Cadmians. Ceramicus was an Egyptian name; and one of the gates or towers of the gates at [1142]Naucratis in that country was so called. It was also the name of an harbour in Caria, probably denominated from some building at the [1143]entrance.

I may possibly be thought to proceed too far in abridging history of so many heroic personages, upon whose names antiquity has impressed a reverence; and whose mighty actions have never been disputed. For though the dress and colouring may have been thought the work of fancy, yet the substance of their history has been looked upon as undeniably true. To which I answer, that it was undoubtedly founded in truth: and the only way to ascertain what is genuine, must be by stripping history of this unnatural veil, with which it has been obscured; and to reduce the whole to its original appearance. This may be effected upon the principles which I have laid down; for if instead of Perseus, or Hercules, we substitute bodies of men, who went under such titles, the history will be rendered very probable, and consistent. If instead of one person, Cadmus traversing so much ground, and introducing the rites of his country at Rhodes, Samos, Thera, Thasus, Samothrace, and building so many cities in Libya, we suppose these things to have been done by colonies, who were styled Cadmians, all will be very right, and the credibility of the history not disputed. Many difficulties may by these means be solved, which cannot otherwise be explained: and great light will be thrown upon the mythology of the antients.

The story then of Cadmus, and Europa, relates to people from Egypt, and Syria, who went abroad at different times, and settled in various parts. They are said to have been determined in their place of residence by an ox, or cow: by which this only is meant, that they were directed by an oracle: for without such previous inquiry no colonies went abroad. An oracle by the Amonians was termed Alphi, and Alpha, the voice of God. In Egypt the principal oracular temples were those of the sacred animals Apis and Mneuis. These animals were highly reverenced at Heliopolis, and Memphis, and in other cities of that country. They were of the male kind; but the honours were not confined to them; for the cow and heifer were held in the like veneration, and they were esteemed equally prophetic. Hence it was, that they were in common with the Apis and Mneuis styled Alphi, and Alpha: which name was likewise current among the Tyrians, and Sidonians. In consequence of this, Plutarch, speaking of the letter Alpha, says, [1144][Greek: Phoinikas houto kalein ton Boun.] _The Phenicians call an ox Alpha_. And Hesychius speaks to the same purpose. [Greek: Alpha, bous.] Thus we find that Alpha was both an oracle, and an oracular animal. The Grecians took it in the latter acceptation; and instead of saying that the Cadmians acted in obedience to an oracle, they gave out, that Cadmus followed a cow. What is alluded to in the animal, which was supposed to have been his guide, may be known by the description given of it by Pausanias: [1145][Greek: Epi de hekateras tes boos pleuras semeion epeinai leukon, eikasmenon kukloi tes Selenes.] _There was a white mark on each side of the cow like the figure of the moon_. The poet quoted by the Scholiast upon Aristophanes speaks to the same purpose. [1146][Greek: Leukon schem' hekaterthe periplokon, eute Menes.] This is an exact description of the [1147]Apis, and other sacred kine in Egypt: and the history relates to an oracle given to the Cadmians in that country. This the Grecians have represented, as if Cadmus had been conducted by a cow: the term Alphi, and Alpha, being liable to be taken in either of these acceptations. Nonnus speaks of Cadmus as bringing the rites of [1148]Dionusus, and Osiris, from Egypt to Greece: and describes him according to the common notion as going in quest of a bull, and as being determined in his place of residence by a [1149]cow. Yet he afterwards seems to allude to the true purport of the history; and says, that the animal spoken of was of a nature very different from that, which was imagined: that it was not one of the herd, but of divine original.

[1150][Greek: Kadme maten periphoite, poluplanon ichnos helisseis;]
[Greek: Masteueis tina Tauron, hon ou boee teke gaster.]

Under the character of Europa are to be understood people styled Europians from their particular mode of worship. The first variation from the purer Zabaism consisted in the Ophiolatria, or worship of the serpent. This innovation spread wonderfully; so that the chief Deity of the Gentile world was almost universally worshipped under this symbolical representation. The serpent among the Amonians was styled Oph, Eph, and Ope: by the Greeks expressed [Greek: Ophis, Opis, Oupis]: which terms were continually combined with the different titles of the Deity. This worship prevailed in Babylonia, Egypt, and Syria: from which countries it was brought by the Cadmians into Greece. Serpentis eam venerationem acceperunt Graeci a Cadmo. [1151]Vossius. It made a part in all their [1152]mysteries; and was attended with some wonderful circumstances: of which I have before made some mention in the treatise de Ophiolatria. Colonies, which went abroad, not only went under the patronage, but under some title of their God: and this Deity was in aftertimes supposed to have been the real conductor. As the Cadmians, and Europians, were Ophitae, both their temples, and cities, also the hills, and rivers, where they settled, were often denominated from this circumstance. We read of Anopus Asopus, Oropus, Europus, Charopus, Ellopis, Ellopia; all nearly of the same purport, and named from the same object of worship. Europa was a [1153]Deity: and the name is a compound Eur-Ope, analogous to Canope, Canophis, and Cnuphis of Egypt; and signifies Orus Pytho. It is rendered by the Greeks as a feminine, upon a supposition, that it was the name of a woman; but it related properly to a country; and we find many places of the like etymology in Media, Syria, and Babylonia: which were expressed in the masculine Europos, and Oropus. The same also is observable in Greece.

I have shewn, that Cadmus was Taut, or Thoth; the Taautes of Sanchoniathon. It is said of this person, that he first introduced the worship of the serpent: and this so early, that not only the Tyrians and Sidonians, but the Egyptians received it from him. From hence we may infer, that it came from [1154]Babylonia, [1155][Greek: Ten men oun tou Drakontos phusin, kai ton opheon, autos exetheiasen ho Taautos, kai met' auton authis Phoinikes te, kai Aiguptioi].

The learned writers, who have treated of the Cadmians, have failed in nothing more, than in not considering, that they were a twofold colony, which came both from Egypt, and Syria: from Egypt first; and then from Syria, and Canaan. In their progress westward they settled in Cyprus, Crete, Rhodes, Samos, Lesbos, Thrace: also in Euboea, Attica, and Boeotia. In process of time they were enabled to make settlements in other parts, particularly in Epirus and Illyria: and to occupy some considerable provinces in Italy as high up as the Padus. Wherever they passed they left behind them numberless memorials: but they are to be traced by none more plainly than by their rites, and worship. As they occupied the greatest part of Syria, that country was particularly addicted to this species of idolatry. Many temples were erected to the Ophite God: and many cities were denominated from him. Both [1156]Appian and Stephanus Byzantinus mention places in Syrophenicia called Oropus. Upon the Euphrates also in Mesopotamia were the cities [1157]Amphipolis, and [1158]Dura, both called of old Oropus. The chief Syrian God had the title of Bel, Baal, and Belial: which last the Greeks rendered [Greek: Beliar]. Hence Clemens instead of saying, what agreement can there be between Christ and Belial, says [1159][Greek: Tis de sumphonesis Christou pros BELIAR]. This Belial, or Beliar, was the same as Belorus, and Osiris, who were worshipped under the symbol of a serpent. Hence Hesychius explains the term Beliar by a serpent. [Greek: Beliar--drakon.] _Beliar is the same as a dragon or serpent._ The Cadmians are said to have betaken themselves to Sidon, and Biblus: and the country between these cities is called Chous at this day. To the north is the city, and province of Hama: and a town, and castle, called by D'Anville Cadmus; by the natives expressed Quadamus, or [1160]Chadamus. The Cadmians probably founded the temple of Baal Hermon in Mount Libanus, and formed one of the Hivite nations in those parts. Bochart has very justly observed, that an Hivite is the same as an [1161]Ophite: and many of this denomination resided under Mount Libanus, and Anti-Libanus; part of which was called Baal Hermon, as we learn from the sacred writings. [1162]_Now these are the nations, which the Lord left to prove Israel, namely, five Lords of the Philistines, and all the Canaanites, and the Sidonians; and the Hivites that dwell in Mount Lebanon from Mount Baal Hermon unto the entering in of Hamath._ There were other Hivites, who are mentioned by Moses among the children of [1163]Canaan. But the Cadmonites, and many of the people about Mount Libanus were of another family. The Hivites of Canaan Proper were those, who by a stratagem obtained a treaty with [1164]Joshua. Their chief cities were Gibeon, Cephirah, Beeroth, and Kirjath Jearim. These lay within the the tribe of [1165]Judah, and of Benjamin, who possessed the southern parts of Canaan. But the other Hivites, among whom were the Cadmonites, lay far to the north under Libanus, at the very extremities of the country. The sacred writer distinguishes them from the Canaanites, as well as from the other Hivites, by saying, the Hivites of Baal Hermon. And he seems to distinguish the Sidonians from the genuine Canaanites, and justly: for if we may credit prophane history, the Cadmians had obtained the sovereignty in that city: and the people were of a mixed race. [1166][Greek: Kadmos--Turou kai Sidonos ebasileuen.] The Cadmians extended themselves in these parts quite to the Euphrates, and westward to the coast of Greece, and Ausonia; and still farther to the great Atlantic. They went under the name of Ellopians, Oropians, [1167]Cadmonites, Hermonians, Ophitae, and wherever they settled there will be always found some reference to their antient history, and religion. As they were particularly styled Ophitae, or Hivites, many places whither they came, were said to swarm with [1168]serpents. Rhodes was under this predicament, and had the name of Ophiusa: which name was given on account of the Hivites, who there settled, and of the serpent-worship, which they introduced. But the common notion was, that it was so called from real serpents, with which it was infested. The natives were said to have been of the giant race, and the [1169]Heliadae or offspring of the Sun; under which characters the antients particularly referred to the sons of Chus, and Canaan. Their coming to the island is alluded to under the arrival both of Danaus and Cadmus, by whom the rites, and [1170]religion of the Rhodians are supposed to have been introduced. In Greece were several cities named Oropus, by which is signified Ori Serpentis civitas. One of these was near [1171]Tanagia upon the border of Attica, and Boeotia. This is the very spot where the Cadmians first resided: and the city was undoubtedly built by them. It stood near the warm baths of Amphiaraus, whose temple belonged to the Oropians; and who was particularly worshipped by them. We are informed by Strabo, that the temple of Amphiaraus was built either in imitation, or in memory, of one called Cnopia at [1172]Thebes. Cnopia is a contraction for Can-Opia; and the temple was certainly founded by people from Egypt. It took its name from Can-ope, or Can-opus, the Ophite God of that country; and of the people likewise, by whom the building was erected. The natives of Boeotia had many memorials of their having been originally Ophites. The history of their country had continual references to serpents and dragons. They seem to have been the national insigne: at least they were esteemed so by the people of Thebes. Hence we find, that upon the tomb of Epaminondas there was figured a shield with a serpent for a device, to signify that he was an Ophite, or [1173]Theban. The Spartans were of the same race: and there is said to have been the same device upon the shield of [1174]Menelaus, and of [1175]Agamemnon. The story of Cadmus, and of the serpent, with which he engaged upon his arrival in Boeotia, relates to the Ophite worship, which was there instituted by the Cadmians. So Jason in Colchis, Apollo in Phocis, Hercules at Lerna, engaged with serpents, all which are histories of the same purport; but mistaken by the later Grecians.

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

[1182]Inde rapi coepere rates, atque aequora classem
Curva sequi; quae jam, vento fluctuque secundo
Lapsa, Palaestinas uncis confixit arenas.

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

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

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

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

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

[1195][Greek: Laineen emellon echein ophiodea morphen.]

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

[1196][Greek: Eis lithon autoteleston emorphothe Poludeukes.]

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

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

[1226][Greek: Kai stachus autolocheutos aneexeto Giganton.]