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A New System; or, an Analysis of Ancient Mythology. Volume II

By Jacob Bryant

CUCLOPES or CYCLOPES.

Παλαιοτατοι μεν λεγονται εν μερει τινι της χωρας (της Σικελιας) Κυκλωπες, και Λαιστρυγονες οικησαι· ὡν εγω ουτε γενος εχω ειπειν, ουτε ὁποθεν εισηλθον, η ὁποι απεχωρησαν. Thucydides. l. 6. p. 378.

Thucydides acquaints us concerning the Cyclopes and Læstrygones, that they were the most antient inhabitants of Sicily, but that he could not find out their race: nor did he know from what part of the world they originally came, nor to what country they afterwards betook themselves. I may appear presumptuous in pretending to determine a history so remote and obscure; and which was a secret to this learned Grecian two thousand years ago. Yet this is my present purpose: and I undertake it with a greater confidence, as I can plainly shew, that we have many lights, with which the natives of Hellas were unacquainted; besides many advantages, of which they would not avail themselves.

The gigantic Cyclopes were originally Ophitæ, who worshipped the symbolical serpent. They have been represented by the poets, as persons of an enormous ^[535]stature, rude and savage in their demeanour, and differing from the rest of mankind in countenance. They are described as having only one large eye; which is said to have been placed, contrary to the usual situation of that organ, in the middle of their foreheads. Their place of residence was upon mount Ætna, and in the adjacent district at the foot of that ^[536]mountain, which was the original region styled Trinacia. This is the common account, as it has been transmitted by the Poets, as well as by the principal mythologists of Greece: and in this we have been taught to acquiesce. But the real history is not so obvious and superficial. There are accounts of them to be obtained, that differ much from the representations which are commonly exhibited. The Poets have given a mixed description: and in lieu of the Deity of the place have introduced these strange personages, the ideas of whose size were borrowed from sacred edifices, where the Deity was worshipped. They were Petra, or temples of Cœlus; of the same nature and form as the tower of Orion, which was at no great distance from them. Some of them had the name of ^[537]Charon, and Tarchon: and they were esteemed Pelorian, from the God Alorus, the same as Cœlus and Python. The Grecians confounded the people, who raised these buildings, with the structures themselves. Strabo places them near ^[538]Ætna, and Leontina: and supposes, that they once ruled over that part of the island. And it is certain that a people styled Cyclopians did possess that ^[539]province. Polyphemus is imagined to have been the chief of this people: and Euripides describes the place of his residence as towards the foot of the mountain: ^[540]Οικεις ὑπ' Αιτνῃ τῃ πυροστακτῳ Πετρᾳ. They are represented as a people savage, and lawless, and delighting in human flesh. Hence it is prophesied by Cassandra, as a curse upon Ulysses, that he would one day be forced to seek for refuge in a Cyclopian ^[541]mansion. And when he arrives under the roof of Polyphemus, and makes inquiry about his host, and particularly upon what he fed; he is told, that the Cyclops above all things esteemed the flesh of strangers. ^[542]Chance never throws any body upon this coast, says Silenus, but he is made a meal of; and it is looked upon as a delicious repast. This character of the Cyclopians arose from the cruel custom of sacrificing strangers, whom fortune brought upon their coast. This was practised in many parts of the world, but especially here, and upon the coast of the Lamii in Italy; and among all the Scythic nations upon the Euxine sea: into all which regions it was introduced from Egypt and Canaan.

But we must not consider the Cyclopians in this partial light: nor look for them only in the island of Sicily, to which they have been by the Poets confined. Memorials of them are to be found in many parts of Greece, where they were recorded as far superior to the natives in science and ingenuity. The Grecians, by not distinguishing between the Deity, and the people, who were called by his titles, have brought great confusion upon this history. The Cyclopians were denominated from Κυκλωψ, Cyclops, the same as Cœlus. According to Parmeno Byzantinus, he was the God ^[543]Nilus of Egypt, who was the same as ^[544]Zeus, and Osiris. The history both of the Deity, and of the people, became in time obsolete: and it has been rendered more obscure by the mixed manner in which it has been represented by the Poets.

It is generally agreed by writers upon the subject, that the Cyclopians were of a size superior to the common race of mankind. Among the many tribes of the Amonians, which went abroad, were to be found people, who were styled ^[545]Anakim, and were descended from the sons of Anac: so that this history, though carried to a great excess, was probably founded in truth. They were particularly famous for architecture; which they introduced into Greece, as we are told by ^[546]Herodotus: and in all parts, whither they came, they erected noble structures, which were remarkable for their height and beauty: and were often dedicated to the chief Deity, the Sun, under the name of Elorus, and P'elorus. People were so struck with their grandeur, that they called every thing great and stupendous, Pelorian. And when they described the Cyclopians as a lofty towering race, they came at last to borrow their ideas of this people from the towers, to which they alluded. They supposed them in height to reach to the clouds; and in bulk to equal the promontories, on which they were founded. Homer says of Polyphemus,

Virgil says of the same person,

As these buildings were oftentimes light-houses, and had in their upper story one round casement, Argolici clypeï, aut Phœbeæ lampadis instar, by which they afforded light in the night-season; the Greeks made this a characteristic of the people. They supposed this aperture to have been an eye, which was fiery, and glaring, and placed in the middle of their foreheads. Hence Callimachus describes them as a monstrous race:

The Grecians have so confounded the Cyclopian Deity with his votaries, that it is difficult to speak precisely of either. They sometimes mention him as a single person; the same as Nilus of Egypt, who was esteemed the father of the Gods. At other times they introduce a plurality, whom they still represent as of the highest antiquity, and make the brethren of Cronus: ^[550]Κυκλωπες—ὁι αδελφοι ησαν του Κρονου, του πατρος του Διος. Proclus in Photius informs us, that, according to the antient mythology of the Auctores Cyclici, the giants with an hundred hands, and the Cyclopes, were the first born of the ^[551]Earth and Cœlus. But in these histories every degree of relation has been founded upon idle surmises: and is uniformly to be set aside. The Cyclopian Deity was ^[552]Ouranus, and the Cyclopians were his priests and votaries: some of whom had divine honours paid to them, and were esteemed as Gods. Upon the Isthmus of Corinth was an antient temple; which seems to have been little more than a ταφος or high altar, where offerings were made to the Cyclopian ^[553]Deities. People of this family settled upon the southern coast of Sicily at Camarina; which some have supposed to have been the Hupereia of Homer, where the Pheacians once resided.

But there is no reason to think, that the city Hupereia was in Sicily; or that the Pheacians came from that country. The notion arose from a common mistake. All the Greek and Roman Poets, and even Strabo, with other respectable writers, have taken it for granted, that the Cyclopians of Homer were near Ætna in Sicily. Others except to their being near Ætna; and insist, that they were in the vicinity of Eryx upon the opposite part of the island. But Homer does not once mention the island during his whole account of the Cyclopes: nor does Ulysses arrive in Sicily, till after many subsequent adventures. That there were Cyclopians near Ætna is certain: but those mentioned by Homer were of another country, and are represented as natives of the continent though his account is very indeterminate and obscure. There were probably people of this family in many parts of Sicily, especially about the city Camarina. They seem to have been of the Anakim race, and worshippers of the Sun. Hence they were styled Camarin, and their chief city Camarina, which was so called from a city of the same name in ^[555]Chaldea, the Ur of the Scriptures. Polyphemus is mentioned as a musician and a shepherd; but of a savage and brutal disposition: which character arose from the cruel rites practised by the Cyclopians. According to ^[556]Bacchylides it was said, that Galatus, Illyrius, and Celtus were the sons of Polyphemus. By this was certainly signified, that the Galatæ, Illyrii, and Celtæ, were of Cyclopian original, and of the Anakim race; all equally Amonians. Lycophron mentions the cave of this personage, by which was meant an antient temple; and he calls it ^[557]μονογληνου στεγας Χαρωνος: the habitation of Charon, a personage with one eye. But here, as I have often observed, the place is mistaken for a person; the temple for the Deity. Charon was the very place; the antient temple of the Sun. It was therefore styled Char-On from the God, who was there worshipped; and after the Egyptian custom an eye was engraved over its portal. These temples were sometimes called Charis, ^[558]Χαρις; which is a compound of Char-Is, and signifies a prutaneion, or place sacred to Hephastus. As the rites of fire were once almost universally practised, there were many places of this name, especially in ^[559]Parthia, Babylonia, and Phrygia. The Grecians rendered Char-Is by Χαρις, a term in their own language, which signified grace and elegance. And nothing witnesses their attachment to antient terms more than their continually introducing them, though they were strangers to their true meaning. The Arimaspians were Hyperborean Cyclopians; and had temples named Charis, or Charisia, in the top of which were preserved a perpetual fire. They were of the same family as those of ^[560]Sicily, and had the same rites; and particularly worshipped the Ophite Deity under the name of ^[561]Opis. Aristeas Proconnesius wrote their history; and among other things mentioned that they had but one eye, which was placed in their graceful forehead.

How could the front of a Cyclopian, one of the most hideous monsters that ever poetic fancy framed, be styled graceful? The whole is a mistake of terms: and what this writer had misapplied, related to Charis, a tower; and the eye was the casement in the top of the edifice, where a light, and fire were kept up. What confirmed the mistake was the representation of an eye, which, as I have mentioned, was often engraved over the entrance of these temples. The chief Deity of Egypt was frequently represented under the symbol of an eye, ^[563]and a sceptre. I have observed, that Orion was supposed to have had three fathers, merely because a tower, sacred to him in Sicily, and called Tor-Pator, was altered to Τριπατωρ; which change seemed to countenance such an opinion. The Cyclopians were of the same region in that island; and their towers had undoubtedly the same name: for the Cyclopians were styled ^[564]Τριτοπατερες, and were supposed to have been three in number. Some such mistake was made about the towers styled Charis: whence the Grecians formed their notion of the Graces. As Charis was a tower sacred to fire; some of the Poets have supposed a nymph of that name, who was beloved by Vulcan. Homer speaks of her as his wife: ^[565]Χαρις—Καλη, ἡν ωπυιε περικλυτος Αμφιγυνεις. But Nonnus makes her his mistress; and says, that he turned her out of doors for her jealousy.

The Graces were said to be related to the Sun who was in reality the same as Vulcan. The Sun among the people of the east was called Hares, and with a guttural, Chares: and his temple was styled Tor-Chares. But as Tor-Pator was changed to Tripator; so Tor-Chares was rendered Trichares, which the Greeks expressed Τριχαρις; and from thence formed a notion of three Graces. Cicero says, that they were the daughters of night, and Erebus: but Antimachus, more agreeably to this etymology, maintained, that they were the offspring of the Sun and light; ^[567]Αιγλης και Ἡλιου θυγατερας. These seeming contradictions are not difficult to be reconciled.

The Amonians, wherever they settled, were celebrated for their superiority in science; and particularly for their skill in building. Of this family were Trophonius, and his brother Agamedes, who are represented as very great in the profession. They were truly wonderful, says ^[568]Pausanias, for the temples, which they erected to the Gods; and for the stately edifices, which they built for men. They were the architects, who contrived the temple of Apollo at Delphi, and the treasury constructed to Urius. They were, I make no doubt, some of those, who were styled Cyclopians; as the people under this appellation were far the most eminent in this way. When the Sibyl in Virgil shews Æneas the place of torment in the shades below, and leads him through many melancholy recesses, we find that the whole was separated from the regions of bliss by a wall built by the Cyclopians. The Sibyl accordingly at their exit tells him,

From hence we find that they were the reputed builders of the infernal mansions; which notion arose from the real buildings, which they erected. For all the ideas of the antients about the infernal regions, and the torments of hell, were taken from the temples in each country; and from the rites and inquisition practised in them. But the Cyclopians were not merely imaginary operators. They founded several cities in Greece; and constructed many temples to the Gods, which were of old in high repute. They were so much esteemed for their skill, that, as the Scholiast upon Statius observes, every thing great and noble was looked upon as Cyclopian: ^[570]quicquid magnitudine suâ nobile est, Cyclopum manu dicitur fabricatum. Nor was this a fiction, as may be surmised; for they were in great measure the real architects. And if, in the room of those portentous beings the Cyclopes, Κυκλωπες, we substitute a colony of people called Cyclopians, we shall find the whole to be true, which is attributed to them; and a new field of history will be opened, that was before unknown. They were, undoubtedly, a part of the people styled Academians, who resided in Attica; where they founded the Academia, and Ceramicus, and introduced human sacrifices. Hence we are informed, that the Athenians, in the time of a plague, sacrificed three virgin daughters of Hyacinthus at the tomb Geræstus, the ^[571]Cyclops. But Geræstus was not a person, but a place. Γεραιστος is a small variation for Ker-Astus; and signifies the temple of Astus the God of fire. It was certainly the antient name of the place where these sacrifices were exhibited: and the Taphos was a Cyclopian altar, upon which they were performed. The Cyclopians are said to have built the antient city Mycene, which Hercules in Seneca threatens to ruin.

Nonnus speaks of the city in the same light:

The gate of the city, and the chief tower were particularly ascribed to them: ^[574]Κυκλωπων δε και ταυτα εργα ειναι λεγουσιν. These too are represented as the work of the Cyclopians. They likewise built Argos; which is mentioned by Thyestes in Seneca as a wonderful performance.

All these poetical histories were founded in original truths. Some of them built Hermione, one of the most antient cities in Greece. The tradition was, that it was built by ^[576]Hermion the son of Europs, or Europis, a descendant of Phoroneus, and Niobe; and was inhabited by Dorians, who came from Argos: in which history is more than at first appears. The city stood near a stagnant lake, and a deep cavern; where was supposed to be the most compendious passage to the shades below: ^[577]την εις ἁδου καταβασιν συντομον. The lake was called the pool of Acherusia; near to which and the yawning cavern the Cyclopians chose to take up their habitation. They are said to have built ^[578]Tiryns; the walls of which were esteemed no less a wonder than the ^[579]pyramids of Egypt. They must have resided at Nauplia in Argolis; a place in situation not unlike Hermione above-mentioned. Near this city were caverns in the earth, and subterraneous passages, consisting of ^[580]labyrinths cut in the rock, like the syringes in Upper Egypt, and the maze at the lake Mæris: and these too were reputed the work of Cyclopians. Pausanias thinks very truly, that the Nauplians were from Egypt. ^[581]Ησαν δε ὁι Ναυπλιεις, εμοι δοκειν, Αιγυπτιοι τα παλαιοτερα. The Nauplians seem to me to have been a colony from Egypt in the more early times. He supposes that they were some of those emigrants, who came over with Danaüs. The nature of the works, which the Cyclopians executed, and the lake, which they named Acherusia, shew plainly the part of the world from whence they came. The next city to Nauplia was Trœzen, where Orus was said to have once reigned, from whom the country was called Oraia: but Pausanias very justly thinks, that it was an Egyptian history; and that the region was denominated from ^[582]Orus of Egypt, whose worship undoubtedly had been here introduced. So that every circumstance witnesses the country, from whence the Cyclopians came. Hence when ^[583]Euripides speaks of the walls of antient Mycene, as built by the Cyclopians after the Phenician rule and method: the Phenicians alluded to were the Φοινικες of Egypt, to which country they are primarily to be referred. Those who built Tiryns are represented as seven in number; and the whole is described by Strabo in the following manner. ^[584]Τιρυνθι ὁρμητηριῳ χρησασθαι δοκει Προιτος, και τειχισαι δια Κυκλωπων· ὁυς ἑπτα μεν ειναι, καλεισθαι δε Γαστεροχειρας, τρεφομενους εκ της τεχνης. Prœtus seems to have been the first who made use of Tiryns as an harbour; which place he walled round by the assistance of the Cyclopians. They were seven in number, styled Gastrocheirs; and lived by their labour. Hesychius in some degree reverses this strange name, and says, that they were called Εγχειρογαστερες. The Grecians continually mistook places for persons, as I have shewn. These seven Cyclopes were, I make no doubt, seven Cyclopian towers built by the people, of whom I have been treating. Some of them stood towards the harbour to afford light to ships, when they approached in the night. They were sacred to Aster, or ^[585]Astarte; and styled Astro-caer, and Caer-Aster; out of which the Greeks formed Γαστροχειρ, and Εγχειρογαστηρ; a strange medley made up of hands, and bellies. Strabo in particular having converted these building's into so many masons, adds, ^[586]Γαστεροχειρας, τρεφομενους εκ της τεχνης. They were honest bellyhanded men, industrious people, who got their livelihood by their art. These towers were erected likewise for Purait, or Puratheia, where the rites of fire were performed: but Purait, or Puraitus, the Greeks changed to Προιτος; and gave out that the towers were built for ^[587]Prœtus, whom they made a king of that country.

I imagine, that not only the common idea of the Cyclopians was taken from towers and edifices; but that the term Κυκλωψ, and Κυκλωπις, Cuclops, and Cuclopis, signified a building or temple; and from thence the people had their name. They were of the same family as the Cadmians, and Phœnices; and as the Hivites, or Ophites who came from Egypt, and settled near Libanus and Baal Hermon, upon the confines of Canaan. They worshipped the Sun under the symbol of a serpent: hence they were styled in different parts, where they in time settled, Europians, Oropians, Anopians, Inopians, Asopians, Elopians; all which names relate to the worship of the Pytho Ops, or Opis. What may be the precise etymology of the term Κυκλωψ, Cuclops, I cannot presume to determine. Cuclops, as a personage, was said to have been the son of ^[588]Ouranus and the earth: which Ouranus among the Amonians was often styled Cœl, or Cœlus; and was worshipped under the forementioned emblem of a serpent. Hence the temple of the Deity may have been originally called Cu-Cœl-Ops, Domus Cœli Pythonis; and the priests and people Cucelopians. But whatever may have been the purport of the name, the history of these personages is sufficiently determinate.

There was a place in Thrace called ^[589]Cuclops, where some of the Cyclopian race had settled; for many of the Amonians came hither. Hence Thrace seems at one time to have been the seat of science: and the Athenians acknowledged, that they borrowed largely from them. The natives were very famous; particularly the Pierians for their music, the Peonians for pharmacy, and the Edonians for their rites and worship. Those, who went under the name of Cyclopes, probably introduced architecture; for which art they seem to have been every where noted. There was a fountain in these parts, of which Aristotle takes notice, as of a wonderful nature. ^[590]Εν δε Κυκλωψι τοις Θραξι κρηνιδιον εστιν, ὑδωρ εχων, ὁ τῃ μεν οψει καθαρον, και διαφανες, και τοις αλλοις ὁμοιον· ὁταν δε πιῃ τι ζωον εξ αυτου, παραχρημα διαφθειρεται. In the region of the Cyclopians of Thrace is a fountain, clear to the eye, and pure, and in no wise differing from common water: of which, however, if an animal drinks, it is immediately poisoned. There is another account given by Theopompus; who speaks of the people by the name of the Chropes, which is a contraction for Charopes. He says, that even going into the water was fatal. ^[591]Θεοπομπος ἱστορει κρηνην εν Χρωψι της Θρακης, εξ ἡς τους λουσαμενους παραχρημα μεταλλασσειν. Theopompus mentions a fountain among the Charopes of Thrace, in which, if a person attempts to bathe, he immediately loses his life. I have taken notice of this history, because we find, that the persons who are called ^[592]Cuclopes by one writer, are styled Char-opes by another, and very justly: for the terms are nearly of the same purport. The Charopes were denominated from a temple, and place called Char-Ops, or Char-Opis, locus Dei Pythonis: and the Cyclopes were, as I have before supposed, denominated from Cu-Coel-Ops, or Cu-Coel-Opis, the temple of the same Deity. They were both equally named from the Ophite God, the great object of their adoration, and from the temple where he was worshipped.

The head of Medusa in Argolis is said to have been the work of the ^[593]Cyclopians. This seems to have been an antient hieroglyphical representation upon the temple of Caphisus. It was usual with the Egyptians, and other Amonians, to describe, upon the Architrave of their temples, some emblem of the Deity, who there presided. This representation was often an eagle, or vulture; a wolf, or a lion; also an heart, or an eye. The last, as I have shewn, was common to the temples of ^[594]Osiris, and was intended to signify the superintendency of Providence, from whom nothing was hid. Among others the serpent was esteemed a most salutary emblem: and they made use of it to signify superior skill and knowledge. A beautiful female countenance, surrounded with an assemblage of serpents, was made to denote divine wisdom, which they styled Meed, and Meet, the Μητις of the Greeks. Under this characteristic they represented an heavenly personage, and joined her with Eros, or divine love: and by these two they supposed that the present mundane system was produced. Orpheus speaks of this Deity in the masculine gender:

On this account many antient temples were ornamented with this curious hieroglyphic: and among others the temple of Caphisus ^[596]in Argolis. Caphisus is a compound of Caph-Isis, which signifies Petra Isidis, and relates to the same Deity as Metis. For we must not regard sexes, nor difference of appellations, when we treat of antient Deities.

I have taken notice that the Cyclopians of Thrace were styled Charopes; which name they must have received from their rites, and place of worship. Char-Opis signifies the temple of the Python, or serpent: and we find that it was situated near a poisonous pool. It was sacred to the Sun: and there were many temples of this name in ^[599]Egypt, and other countries. The Sun was called Arez; and the lion, which was an emblem of the Sun, had the same denomination: and there is reason to think, that the device upon Charopian temples was sometimes a lion. Homer, undoubtedly, had seen the fierce figure of this animal upon some sacred portal in Egypt; to which he often alludes, when he speaks of a Charopian lion.

The devices upon temples were often esteemed as talismans, and supposed to have an hidden and salutary influence, by which the building was preserved. In the temple of Minerva, at Tegea, was some sculpture of Medusa, which the Goddess was said to have given, ^[601]αναλωτον ες τον παντα κρονον ειναι (την πολιν); to preserve the city from ever being taken in war. It was probably from this opinion, that the ^[602]Athenians had the head of Medusa represented upon the walls of their acropolis: and it was the insigne of many cities, as we may find from antient coins. The notion of the Cyclopes framing the thunder and lightning for Jupiter arose chiefly from the Cyclopians engraving hieroglyphics of this sort upon the temples of the Deity. Hence they were represented as persons,

The Poets considered them merely in the capacity of blacksmiths, and condemned them to the anvil. This arose from the chief Cyclopian Deity being called Acmon, and Pyracmon. He was worshipped under the former title in Phrygia; where was a city and district called Acmonia, mentioned by Alexander ^[604]Polyhistor. The Amazonians paid the like reverence: and there was a sacred grove called Acmonium upon the ^[605]Thermodon, which was held in great repute. He was by some looked upon as the offspring of heaven; by others worshipped as Ouranus, and Cœlus, the heaven itself; and Acmonides was supposed to have been his ^[606]son, whom some of the mythologists made the ruling spirit of the earth. Hence Simmias Rhodius introduces Divine Love displaying his influence, and saying, that he produced Acmonides, that mighty monarch of the earth, and at the same time founded the sea. ^[607]Λευσσε με τον Γας τε βαρυστερνου Ανακτ' Ακμονιδαν, ταν ἁλα θ' ἑδρασαντα.

Acmon seems to have been worshipped of old at Tiryns, that antient city of Greece, whose towers were said to have been built by the Cyclopians. For Acmon was the Cyclopian Deity; and is represented by Callimachus as the tutelary God of the place, though the passage has been otherwise interpreted.

The term has commonly been looked upon as an adjective; and the passage has been rendered Talis Tirynthius indefessus, which is scarce sense. Callimachus was very knowing in mythology, and is here speaking of the Cyclopian God Acmon, whom he makes the θεος προπυλαιος, or guardian Deity of the place. It was the same God, that was afterwards called Hercules, and particularly styled Tirynthius, to whom Callimachus here alludes, under a more antient name.

As the Cyclopians were great artists, they probably were famous for works in brass, and iron: and that circumstance in their history may have been founded in truth. The Idæi Dactyli were Cyclopians: and they are said to have first forged metals, and to have reduced them to common ^[609]use; the knowledge of which art they obtained from the fusion of minerals at the burning of mount ^[610]Ida. Whether this was an eruption of fire from the internal part of the mountain, or only a fire kindled among the forests, which crowned its summit, cannot be determined. It was an event of antient date; and admitted, as a remarkable epocha, in the most early series of chronology. From this event the Curetes, and Corybantes, who were the same as the ^[611]Idæi Dactyli, are supposed to have learned the mystery of fusing and forging metals. From them it was propagated to many countries westward, particularly to the Pangæan mountains, and the region Curetis, where the Cyclopians dwelt in Thrace: also to the region Trinacia and Leontina, near Ætna, which they occupied in Sicily.

Thus have I endeavoured to shew the true history ^[612]and antiquity of this people: and we may learn from their works, ^[613]that there was a time, when they were held in high estimation. They were denominated from their worship: and their chief Deity among other titles was styled Acmon, and Pyracmon. They seem to have been great in many sciences: but the term Acmon signifying among the Greeks an anvil, the Poets have limited them to one base department, and considered them as so many blacksmiths. And as they resided near Ætna, they have made the burning mountain their forge:

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[535] Homer. Odyss. l. 10. v. 106.

[536] Hæc a principio patria Cyclopum fuit. Justin. of the island Sicily. l. 4. c. 2.

[537]

Charon was not a person, but Char-On, the temple of the Sun.

[538] Των περι την Αιτνην και Λεοντινην Κυκλωπας ( δυναστευσαι). Strabo. l. 1. p. 38.

[539] The province of Leontina called Xuthia. Diodorus. l. 5. p. 291.

[540] Cyclops. v. 297.

[541] Lycophron. v. 659.

[542]

[543] The river Nilus was called Triton, and afterwards Nilus. Μετωνομασθῃ δε απο Νειλου του Κυκλωπος. Scholia in Apollon. l. 4. v. 268.

Nilus Deorum maximus. Huetii Demons. Evang. Prop. 4. p. 111.

[544] Αιγυπτιε Ζευ, Νειλε. Athenæus. l. 5. p. 203.

Vulcanus—Nilo natus, Opas, ut Ægyptii appellant. Cicero de Naturâ Deor. l. 3. c. 22. Hence Νειλος Κυκλωψ must have been the chief Deity; and the Cyclopians his votaries and priests.

Νειλοιο τεμενος Κρονιδα. Pindar. Pyth. Ode 4. p. 239. He was no other than Ouranus, and Cœlus.

[545] Αστεριων, ὑιος Ανακτος, who was buried in the island Lade, near Miletus, is mentioned as a gigantic personage by Pausanias. l. 1. p. 87. Large bones have been found in Sicily; which were probably the bones of elephants, but have been esteemed the bones of the Cyclopians by Kircher and Fazellus. Fazellus. Dec. 1. l. 1. c. 6.

[546] Herodotus. l. 5. c. 61. He alludes to them under the name of Cadmians.

[547] Odyss. 10. v. 190.

[548] Æneid. l. 3. v. 619.

[549] Hymn in Dian. v. 51.

Μουνος δ' οφθαλμος μεσσῳ επεκειτο μετωπῳ. Hesiod. Theogon. v. 143.

Clemens Alexandrinus tells us, that Homer's account of Polyphemus is borrowed from the character of Saturnus in the Orphic poetry. Strom. l. 6. p. 751.

[550] Scholia in Æschyl. Prometh. p. 56.

[551] Παιδες Ουρανου, και Γης.

[552] Εξ ἡς αυτῳ (Ουρανῳ) τρεις παιδας γινωσκουσιν ἑκατονταχειρας, και τρεις ἑτερους αποτικτουσι Κυκλωπας. Proclus in Photio. c. ccxxxix. p. 982.

Euripides makes them the sons of Oceanus.

[553] Και δη Ἱερον εστιν αρχαιον, Κυκλωπον καλουμενος βωμος, και θυουσιν επ' αυτᾳ Κυκλωψι. Pausanias. l. 2. p. 114.

[554] Odyss. Ζ. v. 5. Ὑπερειαν, ὁι μεν την εν Σικελια Καμαρινην. Schol. ibid.

[555] Εν πολει της Βαβυλωνιας Καμαρινῃ, ἡν τινας λεγειν πολιν Ουριαν. Alexand. Polyhist. apud Euseb. Præp. Evan. l. 9. p. 418.

[556] Natalis Comes. l. 9. p. 510. By the Celtæ are meant those of Iberia: οψιγονοι Τιτηνες of Callimachus.

[557] Lycoph. v. 659. Appian mentions a nation of Cyclopians in Illyria, who were near the Pheacians.

[558] The liba made in such temples were from it named Charisia. Χαρισιον, ειδος πλακουντων. Hesych.

[559] In Parthia, Καλλιοπη, Χαρις. Appian. Syriac. p. 125.

Φρυγιας πολις Καρις. Steph. Byzant.

Charisiæ in Arcadia. Ibid. The island Cos, called of old Caris. Ibid.

[560] Herodotus. l. 4. c. 13. Αριμασπους ανδρας μουνοφθαλμους.

Strabo. l. 1. p. 40. Ταχα δε και τους μονομματους Κυκλωπας εκ της Σκυθικης ἱστοριας μετενηνοχεν (Ὁμηρος.)

[561] Ουπις τε, Λοξω τε, και ευαιων Ἑκαεργη. Callimach. H. in Delon. v. 292.

[562] Casaubon. not. in Strabon. l. 1. p. 40.

Μουνωπα στρατον Αριμασπον. Æschyl. Prineth. p. 49.

[563] Τον γαρ βασιλεα και κυριον Οσιριν οφθαλμῳ και σκηπτρῳ γραφουσιν. Plutarch. Isis et Osiris. p. 354.

[564] Lycophron. v. 328. See Suidas.

Φιλοχορος Τριτοπατορας παντων γεγονεναι πρωτους. Etymolog. Mag. See Meursii not. in Lycophron. v. 328. Ῥαισει τριπατρου φασγανῳ Κανδαονος.

[565] Iliad. Σ. v. 382. and Ξ. v. 275. See Pausan. l. 9. p. 781.

[566] Nonni Dionysiaca. l. 29. p. 760.

The Graces and the Furies (Charites et Furiæ) were equally denominated from the Sun, and fire; and in consequence of it had joint worship in Arcadia. Pausan. l. 8. p. 669. Charis, Χαρις, of the Greeks, was the same personage as Ceres of the Romans. She was also called Damater, and esteemed one of the Furies. Pausan. l. 8. p. 649.

[567] Pausanias. l. 9. p. 781. So Coronis is said to have been the daughter of Phlegyas. Pausan. l. 2. p. 170: and Cronus the son of Apollo. l. 2. p. 123. Chiron the son of Saturn; Charon the son of Erebus and night. The hero Charisius, the son of Lycaon, which Lycaon was no other than Apollo, the God of light. These were all places, but described as personages; and made the children of the Deity, to whom they were sacred.

[568] Δεινους Θεοις τε ἱερα κατασκευασασθαι, και βασιλεια ανθρωποις· και γαρ τῳ Απολλωνι τον Ναον ῳκοδομησαντο τον εν Δελφοις, και Ὑριει τον Θησαυρον. Pausan. l. 9. p. 785.

Turres, ut Aristoteles, Cyclopes (invenerunt). Pliny. l. 7. c. 56.

[569] Virgil. Æn. l. 6. v. 630.

[570] Lutatius Placidus in Statii Thebaïd. l. 1. p. 26.

[571] Τας Ὑακινθου κορας—επι τον Γεραιστου του Κυκλωπος ταφον κατεσφαξαν. Apollodorus. l. 3. p. 205.

[572] Hercules furens. Act. 4. v. 996.

[573] Nonni Dionysiaca. l. 41. p. 1068.

Euripides styles the walls of Argos Ουρανια:

'Ινα τειχεα λαϊνα, Κυκλωπει', ουρανια νεμονται. Troades. v. 1087.

[574] Pausanias. l. 2. p. 146.

[575] Seneca Thyestes. Act. 2. v. 406.

[576] Εντος δε του Ισθμου της Τροιζηνος ὁμορος εστιν Ἑρμιονη· Οικιστην δε της αρχαιας πολεως Ἑρμιονεις γενεσθαι φασιν Ἑρμιονα Ευρωπος. Pausanias. l. 2. p. 191.

[577] Strabo. l. 8. p. 573. It was inhabited by people particularly styled Ἁλιεις, or men of the sea; who were brought thither by Druops Arcas.

[578] Pausan. l. 2. p. 147. Κυκλωπων μεν εστιν εργον. p. 169.

See Strabo. l. 8. p. 572. Τειχισαι δια Κυκλωπων.

[579] Τα τειχη τα εν Τιρυνθι—ουδε οντα ελαττονος θαυματος (των Πυραμιδων). Pausanias. l. 9. p. 783.

[580] Εφεξης δε τῃ Ναυπλιᾳ, τα σπηλαια, και ὁι εν αυτοις οικοδομητοι λαβυρινθοι. Κυκλωπεια δ' ονομαζουσιν. Strabo. l. 8. p. 567.

[581] Pausanias. l. 4. p. 367.

[582] Εμοι μεν ουν Αιγυπτιον φαινεται, και ουδαμως Ἑλληνικον ονομα Ωρος ειναι. κτλ. Pausan. l. 2. p. 181.

[583]

[584] Strabo. l. 8. p. 572.

[585] Many places were denominated from Aster; such as Asteria, Asterion, Asteris, Astræa, Astarte. See Steph. Byzantinus. Αστεριον, πολις Θετταλιας—ἡ νυν Πιρεσια. Idem. Αστεριη, ἡ Δηλος, και ἡ Κρητη, εκαλειτο. Hesychius. Δηλος Αστεριη. Callimach. H. in Delon. v. 37. and 40. Asteria signifies the island of Aster.

[586] L. 8. p. 572.

[587] Pausanias mentions the apartments of the daughters of Prœtus. l. 2. p. 169. But the daughters of Prœtus were property the virgins who officiated at the Purait, the young priestesses ot the Deity.

The Sicilian Cyclopes were three, because there were three towers only, erected upon the islands called Cyclopum Scopuli; and that they were lighthouses is apparent from the name which still remains: for they are at this day styled Faraglioni, according to Fazellus. The Cyclopes of Tiryns were seven, as we learn from Strabo; because the towers probably were in number so many. From this circumstance we may presume, that the ideas of the antients concerning the Cyclopians, were taken from the buildings which they erected.

[588] The Cyclopian buildings were also called Ouranian. Κυκλωπεια τ' ουρανια τειχεα. Euripid. Electra. v. 1158.

[589] Both Cuclops, and Cuclopes, was the name of a place. We may, therefore, I think, be pretty well assured, that the Cyclopians were from hence denominated. And as sacred places had their names from the Deity, to whom they were dedicated, it is very probable, that the Cuclopian towers were named from Cœlus Ops, the Deity there worshipped: for I have shewn, that this people were the reputed children of Ouranus and Cœlus.

[590] Aristoteles de mirabil. auscult. p. 732.

[591] In excerptis apud Sononem. See not. Meursii in Antigonum Carystium. p. 183.

[592] Of the Cyclopians of Thrace see Scholia in Euripid. Orest. v. 966. Κυκλωπες, Θρακικον εθνος. Also Scholia in Statii Theb. l. 2. p. 104.

[593] παρα δε το ἱερον του Κηφισσου Μεδουσης λιθου πεποιημενη κεφαλη. Κυκλωπων φασιν ειναι και τουτο εργον. Pausan. l. 2. p. 156. Κηφισσος, Doricè Καφισσος, vel Καφισος: from Caph-Isis, Petra Deæ Isidis.

[594] Ηελιου, ὁς παντ' εφορᾳ και παντ' ὑπακουει. Homer. Odyss. l. Λ. v. 108.

[595] Orphic Fragment. 6. v. 19. the same as Phanes, and Dionusus. Frag. 8. v. 2. Schol. ibid.

[596] Hence the stream and lake of Cephisus in Bœotia were styled ὑδατα και λιμνη Κηφισσιδος: by the antient Dorians expressed Καφισιδος, from Καφ-Ισις.

[597] Orphic Hymn. 31. v. 10.

[598] Hymn. 10. v. 10. Metis was the same as Pan.

Meed-Ous whence came Μεδουσα, is exactly analogous to Cotinousa, Aithousa, Alphiousa, Ampelousa, Pithecousa, Scotousa, Arginousa, Lampadousa, Amathousa, Ophiousa, Asterousa; and signifies the temple of Metis, or divine wisdom. Aster-Ous was a temple on Mount Caucasus: Amath-Ous, the same in Cyprus: Ampel-Ous, a temple in Mauritania: Alphi-Ous, in Elis: Achor-Ous, in Egypt: all dedicated to the Deity, under different titles.

[599] Χασμασι λεοντειοις τα των ἱερων θυρωματα κοσμουσιν (ὁι Αιγυπτιοι). Plutarch. Isis et Osiris. p. 366.

[600] Odyss. Λ. v. 610. It is a term which seems to have puzzled the commentators. Χαροποι, επιπληκτικοι, φοβεροι. Scholiast. Ibid. It was certainly an Amonian term: and the Poet alluded to a Charopian temple.

Της δ' ην Τρεις κεφαλαι, μια μεν χαροποιο λεοντος. Hesiod. Theogon. v. 321. Homer in another place mentions,

As a lion was from hence styled Charops, so from another temple it was named Charon. Χαρων ὁ λεων. Hesych. Achilles is styled Αιχμητης Χαρων, Lycoph. v. 260. a martial Charonian Lion.

[601] Pausan. l. 8. p. 696.

[602] Pausan. l. 1. p. 49.

[603] Hesiod. Theogon. v. 141. Scholia Apollon. l. 1. v. 730.

Κυκλωπες τοτε Διι μεν διδοασι βροντην, και αστραπην, και κεραυνον. Apollodorus. l. 1. p. 4.

[604] See Stephanus. Ακμονια πολις Φρυγιας κτλ. He styles Acmon Ακμονα τον Μανεως. Manes was the chief Deity of Lydia, Lycia, and Persis; and the same as Menes of Egypt.

There was a city Acmonia in Thrace. Ptol. l. 5. p. 138.

[605] Εστι και αλλο Ακμονιον αλσος περι Θερμαδοντα. Steph. Byzant. Apollonius takes notice of Αλσεος Ακμονιοιο. l. 2. v. 994. Here Mars was supposed to have married Harmonia, the mother of the Amazonians.

[606] Acmonides is represented as a patronymic; but there is reason to think that it is an Amonian compound, Acmon-Ades, Acmon the God of light, the same as Cœlus, Cronus, and Osiris. Acmon and Acmonides were certainly the same person: Ακμων· Κρονυς, Ουρανος. Hesych. Ακμονιδης, ὁ Χαρων, και ὁ Ουρανος. ibid. He was the Cyclopian God, to whom different departments were given by the mythologists. Charon Cyclops is mentioned by Lycophron. v. 659. above quoted.

[607] Simmiæ Rhodii Πτερυγια. Theocritus. Heinsii. p. 214.

[608] Callimachi Hymn. in Dianam. v. 146.

[609] Δακτυλοι Ιδαιοι Κρηταεες. Apollonius Rhod. l. 1. v. 1129.

The Scholiast upon this Poet takes notice of only three; of which one was Acmon:

These verses are quoted from the antient author, ὁ την φορωνιδα συνθεις.

Diodorus Siculus, l. 1. p. 333. says, that some made the Idæi Dactyli ten in number; others an hundred.

[610] Clemens Alexand. Strom. l. 1. p. 401. Strabo. l. 10. p. 725.

[611] Strabo. l. 10. p. 715. They are by Tatianus Assyrius spoken of as the Cyclopes, and the same invention attributed to them. Χαλκευειν Κυκλωπες (εδιδαξαν). p. 243.

Fabricam ferrariam primi excogitârunt Cyclopes, See Hoffman. Ferrum.

[612] Κυκλωπες, Θρακικον εθνος, απο Κυκλωπος βασιλεως ὁυτως ονομαζομενοι.—πλειονες δε αυτων εν τῃ Κουρητιδι· ησαν δε ΑΡΙΣΤΟΙ ΤΕΧΝΙΤΑΙ. Schol. in Euripid. Orest. v. 966.

Mention is afterwards made των εκ της Κουρητιδος Κυκλωπων. The Curetes worshipped Cronus: so that Cronus and Cuclops were the same. See Porphyry de Abstin. l. 2. p. 225.

[613] They are said to have made the altar upon which the Gods were sworn, when the Titans rebelled against Jupiter. Scholiast upon Aratus. p. 52. In memorial of this altar an Asterism was formed in the Sphere, denominated βωμος, ara.

[614] Virgil Æn. l. 8. v. 424.

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