Home Site Menu Religion Menu Interesting Menu Humour Menu Guestbook Forum Email

Index

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

By Jacob Bryant

CADMUS.

Although I have said so much about Dionusus, Sesostris, and other great travellers, I cannot quit the subject till I have taken notice of Cadmus: for his expeditions, though not so extensive as some, which I have been mentioning, are yet esteemed of great consequence in the histories of antient nations. The time of his arrival in Greece is looked up to as a fixed æra: and many circumstances in chronology are thereby determined. He is commonly reputed to have been a Phenician by birth; the son of Agenor, who was the king of that country. He was sent by his father's order in quest of his sister Europa; and after wandering about a long time to little purpose, he at last settled in Greece. In this country were many traditions concerning him; especially in Attica, and Bœotia. The particular spot, where he is supposed to have taken up his residence, was in the latter province at Tanagra upon the river Ismenus. He afterwards built Thebes: and wherever he came, he introduced the religion of his country. This consisted in the worship of ^[1060]Dionusus; and in the rites, which by the later Greeks were termed the Dionusiaca. They seem to have been much the same as the Cabyritic mysteries, which he is said to have established in Samothracia. He fought with a mighty dragon; whose teeth he afterwards sowed, and produced an army of men. To him Greece is supposed to have been indebted for the first introduction of ^[1061]letters; which are said to have been the letters of his country Phenicia, and in number sixteen. He married Harmonia, the daughter of Mars and Venus: and his nuptials were graced with the presence of all the Gods, and Goddesses; each of whom conferred some gift upon the bride. He had several children; among whom was a daughter Semele, esteemed the mother of Bacchus. After having experienced great vicissitudes in life, he is said to have retired with his wife Harmonia to the coast of Illyria, where they were both changed to serpents. He was succeeded at Thebes by his son Polydorus, the father of Labdacus, the father of Laius. This last was the husband of Jocasta, by whom he had Œdipus.

Bochart with wonderful ingenuity, and equal learning, tries to solve the ænigmas, 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 Hevæi, 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]Τους τυπους ειναι της επι Πρωτει βασιλευοντι γραμματικης. 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 Teleboæ. 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 Pheneatæ 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 Thebaïs: ^[1067]Καδμον εκ Θηβων οντα των Αιγυπτιων. 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.

We learn the same from the Scholiast upon Lycophron, who styles the king Ogugus. ^[1070]Και ὁ Ωγυγος Θηβων Αιγυπτιων ην Βασιλευς, ὁθεν ὁ Καδμος ὑπαρχων, ελθων εν Ἑλλαδι τας Ἑπταπυλους εκτισε. Moreover Ogugus was king of Thebes in Egypt: of which country was Cadmus, who came into Greece, and built the city styled Heptapulæ. 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]Χειρος οπισθοποροιο χαραγματα λοξα χαρασσων. 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 Phœnix, both at Sidon and Tyre. ^[1072]Φοινιξ και Καδμος, απο Θηβων των Αιγυπτιων εξελθοντες εις την Συριαν Τυρου και Σιδωνος εβασιλευσαν. Phœnix 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]Ὁδε Καδμου πλουτος περι Θρακην, και το Παγγαιον ορος. We hear of him afterwards in ^[1086]Eubœa; 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 Heroüm erected to him by Eurotas, and his brethren, the sons of Huræus. 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 Bœotia; 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]Βασιλευει Καδμος των Ιλλυριων. He reigns over the country which receives its name from his son. ^[1091]Ιλλυρια—απο Ιλλυριου του Καδμονος παιδος. 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:

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

Carthage itself was of old called ^[1096]Cadmeia: so that he may be ranked among the founders of that city. Καρχηδων, Μητροπολις Λιβυης—εκαλειτο δε Καινη πολις, και Καδμεια. 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]Καρχηδων πολις Αρμενιας.

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 Eubœa, Attica, Bœotia, 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 æra, 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 æra 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.

These are the words of Cassandra: upon which the Scholiast observes; Πρυλις, ὑιος του Καδμιλου, και Καδμου, ητοι Ἑρμου: Prulis of Lesbos was the son of Cadmilus, or Cadmus, the same as Hermes. And afterwards he mentions, ^[1104]ὁ Καδμος, ητοι Ἑρμης, 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]Καδμος, ου κυριον μονον, αλλα και Ἑρμου επιθετον.

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]παντροφος Ἁρμονια. And when Venus is represented in the allegory as making her a visit, she is said to go ^[1108]εις δομον Ἁρμονιας παμμητορος, 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.

Harmonia was supposed to have been a personage, from whom all knowledge was derived. On this account the books of science were styled ^[1110]κυρβιας Ἁρμονιας, 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.

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

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]Ἑρμης λεγεται Θεων εν Αιγυπτῳ γραμματα πρωτος ἑυρειν. The invention is also attributed to Taut, or Thoth. ^[1114]Πρωτος εστι Τααυτος, ὁ των γραμματων την ἑυρεσιν επινοησας,—ὁν Αιγυπτιοι μεν εκαλεσαν Θωυθ, Αλεξανδρεις δε Θωθ, Ἑρμην δε Ἑλληνες μετεφρασαν. 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]ὡς δε μοι τις των Ἱρεων απηγετο, Ευρωπης εστι (το αγαλμα) της Καδμου αδελφεης. 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.

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 Bœotia: 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 Bœotia. 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 ταφος, 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, Europæ fratrem. He had moreover an Heroum at Sparta, which was erected by people styled the sons of ^[1126]Huræus. We learn from Palæphatus, 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 (Μοριαι) Moriæ. 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. Laërtius styles him the hero Ecademus: ^[1135]Απο τινος Ἡρωος ωνομασθη Εκαδημου. And Suidas to the same purpose; Απο Εκαδημου τινος Ἡρωος ονομασθεν. But Eupolis, the comic writer, who was far prior, speaks of him as a Deity: ^[1136]Εν ευσκιοις δρυμοισιν Ακαδημου Θεου. The trees, which grew within the precincts, were looked upon as very sacred, ^[1137]οντως ἱεραι, and the place itself in antient times was of so great sanctity, that it was a profanation to laugh there; ^[1138]προτερον εν Ακαδημιᾳ μηδε γελασαι εξουσιαν ειναι.

The Ceramicus at Athens had the same name; and it was undoubtedly given from the same personage. Ακαδημια. καλειται δε ὁυτως ὁ Κεραμικος. 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]Malacæ Hispaniæ.
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 Bœotia, 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]Φοινικας ὁυτω καλειν τον Βουν. The Phenicians call an ox Alpha. And Hesychius speaks to the same purpose. Αλφα, βους. 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]Επι δε ἑκατερας της βοος πλευρας σημειον επειναι λευκον, εικασμενον κυκλῳ της Σεληνης. 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]Λευκον σχημ' ἑκατερθε περιπλοκον, ηυτε Μηνης. 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.

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 Οφις, Οπις, Ουπις: 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 Græci 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 Ophiolatriâ. 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 Ophitæ, 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]Την μεν ουν του Δρακοντος φυσιν, και των οφεων, αυτος εξεθειασεν ὁ Τααυτος, και μετ' αυτον αυθις Φοινικες τε, και Αιγυπτιοι.

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 Eubœa, Attica, and Bœotia. 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 Βελιαρ. Hence Clemens instead of saying, what agreement can there be between Christ and Belial, says ^[1159]Τις δε συμφωνησις Χριστου προς ΒΕΛΙΑΡ. 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. Βελιαρ—δρακων. 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]Καδμος—Τυρου και Σιδωνος εβασιλευεν. The Cadmians extended themselves in these parts quite to the Euphrates, and westward to the coast of Greece, and Ausonia; and still farther to the great Atlantic. They went under the name of Ellopians, Oropians, ^[1167]Cadmonites, Hermonians, Ophitæ, and wherever they settled there will be always found some reference to their antient history, and religion. As they were particularly styled Ophitæ, or Hivites, many places whither they came, were said to swarm with ^[1168]serpents. Rhodes was under this predicament, and had the name of Ophiusa: which name was given on account of the Hivites, who there settled, and of the serpent-worship, which they introduced. But the common notion was, that it was so called from real serpents, with which it was infested. The natives were said to have been of the giant race, and the ^[1169]Heliadæ or offspring of the Sun; under which characters the antients particularly referred to the sons of Chus, and Canaan. Their coming to the island is alluded to under the arrival both of Danaus and Cadmus, by whom the rites, and ^[1170]religion of the Rhodians are supposed to have been introduced. In Greece were several cities named Oropus, by which is signified Ori Serpentis civitas. One of these was near ^[1171]Tanagia upon the border of Attica, and Bœotia. 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 Bœotia 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 Bœotia, 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 Bœotia he is supposed to have passed to Epirus and Illyria; and it is certain, that the Cadmians settled in many places upon that coast. In Thesprotia was a province of the Athamanes; who were denominated from their Deity Ath-Man, or Ath-Manes. Here were the rivers Acheron, and Cocytus, the lake Acherusia, and the pestiferous pool ^[1176]Aornon Here was the city Acanthus similar to one of the same name about forty miles above ^[1177]Memphis: and a nation of people called ^[1178]Oreitæ: all which have a reference to Egypt. The oracle at Dodona was founded by people from the same country, as we are assured by ^[1179]Herodotus and others. And not only colonies from that country, but people from Canaan must have betaken themselves to these parts, as is evident from names of places. This will appear from the city ^[1180]Phœnice: and from another near Oricum, called Palæste; and from the coast and region styled Palæstina. This was the spot where Cæsar landed, before he marched to Pharsalia. ^[1181]Postridie terram attigit Cerauniorum saxa inter, et alia loca periculosa, quietam nactus stationem. At portus omnes timens, quod teneri ab adversariis arbitrabatur, ad eundem locum, qui adpellatur Palæste, omnibus navibus incolumibus, milites exposuit. Lucan takes notice of the same circumstance, and the coast Palæstina.

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

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

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

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]Καδμου και Ἁρμονιας ὁι λιθοι εισιν ενταυθα, και ἱερον. In this region are two stones sacred to Cadmus, and Harmonia: and there is likewise a temple dedicated to them. Lucan, who calls the place Encheliæ, speaks of the name as of great antiquity. It undoubtedly was of long standing, and a term from the Amonian language. Encheliæ, Εγχελιαι, 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.

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.

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

That the Cadmians were the people, whom I suppose them, may I think be proved from many other circumstances. There are some particulars in the history of these emigrants, by which they may be as effectually distinguished, as by any national mark of feature, or complexion. I have taken notice in a former treatise of the Cuthites, who came from Babylonia and settled in Egypt; and who were afterwards expelled the country. They came under different titles; and were styled Phenicians, Arabians, and Ethiopians; but they were more particularly distinguished by the name of Oritæ, and of shepherds. These appellations must be carefully kept in remembrance, for they will be found to occur in almost every part of the world, wherever any of this family settled. In the histories above given of Osiris, Dionusus, and others, we find, that the sons of Chus are represented as great travellers, and at the same time general benefactors: and it is to be observed, that the same characters occur in every history: the great outlines are the same in all. They appear to have been zealous worshippers of the Sun; and addicted to the rites of fire: which mode of worship they propagated, wherever they came. They are described as of superior stature, and were reputed the sons of Anac, and Urius, from Canaan, and Babylonia. In respect to science, they seem to have been very eminent, if we consider the times when they lived. They were particularly famed for their knowledge in astronomy, architecture, and music. They had great sagacity in finding ^[1203]mines, and consequently were very rich. Lastly, there continually occurs in their history some allusion to shepherds. Every one of these particulars may be met with in the accounts given of the Cadmians: but it was the turn of the times to make every thing centre in their imaginary leader, Cadmus. He is supposed to have found out mines in Cyprus, and Thrace: and to have been the inventor of letters, and the introducer of science. To him are ascribed the temples at Rhodes; and the buildings in Attica and Bœotia. We find him celebrated as a great ^[1204]theologist and astronomer: and it is reported of Cadmus, as it was also of Orpheus, that he left behind him many valuable remains, which ^[1205]Bion Proconnesius is said to have translated. But all these gifts, so lavishly bestowed upon one person, should be transferred to a people, who went under the name of Cadmians: and in whom all these requisites are to be found. If we make this allowance, the history will be found to be true. This people, in their migrations westward, were accompanied by others from Canaan, and Syria. I have shewn that they settled at Rhodes, where they were called Ophites, or Hivites. Another of their titles was Heliadæ, or children of the ^[1206]Sun. They were looked upon as adepts in every branch of science, and particularly famed for their skill in astronomy. They were the first navigators of the seas; and the division of time, with the notification of seasons, is ascribed to them. ^[1207]Ὁι δε Ἡλιαδαι διαφοροι γεγονοτες των αλλων εν παιδειᾳ διηνεγκαν, και μαλιστα εν Αστρολογιᾳ· εισηγησαντο δε και περι της ναυτιλιας πολλα, πολλα δε και περι τας ὡρας διεταξαν. All these arts, if we may believe Herodotus, took their rise in ^[1208]Babylonia: from whence they were carried by the Oritæ into Egypt: and from Egypt westward to Rhodes, and to various parts besides. The Oritæ, or Auritæ, were the same as the Heliadæ, denominated from the great object of their worship, the Sun. He was among other titles styled ^[1209]Orites: as we learn from Lycophron: which is by his Scholiast interpreted the Sun. ^[1210]Ωριτην θεον, τον αυτον Ἡλιον. The Deity, which is termed Orites, is no other than the Sun. These Heliadæ were Ophitæ; and introduced at Rhodes, and in other places, the worship of the serpent. Hence they occur in Greece under various titles, such as Ellopians, Europians, Oropians, Asopians, and the like, being so denominated from places which they consecrated to Ops, and Opis, the serpent. The Cadmians settled in Eubœa, which was called Ellopia from Ellops, a supposed brother of ^[1211]Cothus. Plutarch gives an account of Cothus himself coming to Eubœa in company with another named Arclus. ^[1212]Κοθος, και Αρκλος, ὁι Ξουθου παιδες εις Ευβοιαν ἡκον οικησαντες. By Cothus and Arclus are meant Cuthites and Herculeans, people of the same family, who settled in this island. The Oritæ of Egypt were also styled Arabians; and the Arabian nome was denominated from them. The Cadmians, who settled in Eubœa, may be traced under the same names. Strabo calls the people, who were supposed to attend Cadmus, Arabians, ^[1213]Αραβες, ὁι συν Καδμῳ. One district in the island was denominated from them, Æthiopium: ^[1214]Αιθιοπιον, ονομα χωριου εν Ευβοιᾳ. This is more particularly described by Stephanus, as the passage is happily corrected by Salmasius. Αιθιοπιον, χωριον Ευβοιας παρα Δηλιου, πλησιον του Ευριπου. There is a part of Eubœa hard by Delium, and near to the Euripus, called Ethiopium. But the most critical mark, by which any of these islands were distinguished, was that of ^[1215]Oritæ. This is the express title of the shepherds in Egypt; which they assumed both on account of the Deity, whom they worshipped, and in reference to the city Ur in Chaldea, from whence they were in part derived. They founded a city of the same name in Eubœa, which the Greeks expressed ^[1216]Oria: whence came the provincial title of Oritæ. Here Orion was supposed to have been ^[1217]nursed, whose history we know was from Babylonia. The natives had a tradition, that he was the son of ^[1218]Urieus, and of the gigantic race: the purport of which, I think, cannot be mistaken. They passed, as I have shewn, from Eubœa to Attica, and Bœotia. 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 Eubœa, being separated only by the narrow frith of the ^[1221]Euripus. They settled also at Træzen, where Orus is said to have resided: by which we are to understand his worshippers, the Oritæ. ^[1222]Φασι δε Ωρον γενεσθαι σφισιν εν γῃ πρωτον· εμοι μεν ουν Αιγυπτιον φαινεται, και ουδαμως Ἑλληνικον ονομα Ωρος ειναι. Βασιλευσαι δ' ουν φασιν αυτον, και Ωραιαν απ' αυτου καλεισθαι την γην. The people of Træzen, says Pausanias, give out, that one Orus was the first in their country. But the name Orus to me seems to have been of Egyptian original. They farther relate, that this Orus was a king, and that the province was from him called Oraia. Uria above, and Oraia here, however differently expressed, signify literally the land of Ur. In all these places the Cuthites went under various appellations, but particularly of Cyclopians, Ellopians, and ^[1223]Europians from their worship. Agreeably to the account which has been above given, we find, that the Heroum of Cadmus at Sparta was built by Europus, and his brethren: and they likewise are represented as the sons of ^[1224]Uræus. As we are acquainted with the eastern manner of speaking; and know that by the daughter of Tyre, the daughter of Jerusalem, the children of Moab, the children of Kedar, the children of Seir, the children of the east, are meant the inhabitants of those places: may we not be assured that by Europus and the sons of Urius and Uræus, are pointed out a people styled Europians of Babylonish extraction, who were ab origine from Ur in Chaldea? And is it not plain, that the history of Cadmus is founded upon terms ill understood, and greatly misapplied? Yet the truth is not totally defaced, as I hope, that I have made appear. By Moses Chorenensis Cadmus is represented as of the giant race; and he is said to have come from ^[1225]Babylonia. Nonnus mentions his planting in Greece a colony of giants.

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

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

Almost all the principal persons, whose names occur in the mythology of Greece and Italy, are represented as shepherds. Not only the Gods Faunus, Apollo, Pan, Sylvanus, Pales, Adonis, but Eumelus, Triptolemus, Ericthonius, Eumolpus, Aristæus, Battus, Daphnis, Terambus of Egypt, and Osiris, are represented of that profession. Hence it is, that we find altars, and inscriptions to the shepherd ^[1234]Gods. Apollo was styled Νομευς, and Ποιμνιος; and was said to have been educated in ^[1235]Arabia. When Rhea produced to the world Poseidon, she gave him to the care of a ^[1236]shepherd to bring him up among the flocks. Atlas, the great astronomer, is represented as a shepherd. ^[1237]Ατλας μαθηματικος ην Λιβυς ανηρ.—Πολυειδος δε ὁ διθυραμβοποιος τον Ατλαντα τουτον ΠΟΙΜΕΝΑ Λιβυν φησιν. Atlas the great mathematician, was a person of Libya. The Dithyrambic poet Polueidos says, that Atlas was a Libyan shepherd. There was a tradition that the temple of Ammon in Libya was built by a shepherd, from whom it received its name; ^[1238]απο του ἱδρυσαμενου ποιμενος. It is reported of the Muses, that they were of shepherd extraction, and tended flocks, which they entrusted to their favourite Aristæus.

This is the person by Virgil styled Pastor Aristæus. Zethus and Amphion are described as of the same profession, though kings of Thebes, ^[1240]Ζηθος δε και Αμφιων αδελφοι ησαν ποιμενες. Even the monster Polyphemus is taken notice of as a musician, and a ^[1241]shepherd. Macrobius mentions, that among the Phrygians the Sun was worshipped under a pastoral ^[1242]character, with a pipe and a wand. Tiresias, the prophet, is by Hyginus styled Tiresias, Eueri filius, or as some read it, Tiresias, Eurii filius, ^[1243]Pastor. This was also one of the titles out of many conferred upon the Phenician Hercules, to whom they attributed the invention of purple. He was the chief Deity, the same as Cham, and Orus, the God of light; to whom there is a remarkable invocation in the Dionusiaca of Nonnus.

Some of the pyramids in Egypt were styled the pyramids of the shepherd ^[1245]Philitis; and were said to have been built by people, whom the Egyptians held in abomination: from whence we may form a judgment of the persons, by whom those edifices were erected. Many hills, and places of reputed sanctity were denominated from shepherds. Caucasus, in the vicinity of Colchis, had its name conferred by Jupiter in memory of Caucasus a shepherd. ^[1246]Το ορος εις τιμην του Ποιμενος Καυκασον μετονομασας. Mount Cithæron in Bœotia was called Asterius; but received the former name from one Cithæron, a ^[1247]shepherd, supposed to have been there slain. I have mentioned from Herodotus, that the Cadmians built the temple of ^[1248]Damater, or Ceres, in Attica, where they introduced her worship. And there is a remarkable circumstance mentioned in consequence of this by Hesychius, who tells us, that the priests of this Goddess were of a particular family, called Ποιμενιδαι, or the Shepherd race. Ποιμενιδαι, γενος, εξ ὁυ ὁ Δημητρος ἱερευς. The Cadmians therefore, from whom this priesthood came, must have been in a peculiar manner shepherds. The mountain Apæsantus in Argolis is said to have been named from ^[1249]Apæsantus, a shepherd. The Cuthites settled in Thrace near Hæmus, in Sethonia; of whom Stephanus gives this short but remarkable history: εκαλουντο προτερον Νομαιοι. The author does not say, that they were shepherds; but that they antiently were so called: so that it was not so much the profession, as the title of the people. They settled in Hetruria, and Latium; in which last province stood the city Præneste, of which I have before spoken. It was said to have been of high antiquity, and was founded by Cœculus,

We find here, that the founder of this city was a shepherd, and a king, and the reputed son of Vulcan, the same as Urius. It is said of him, that he was, inventum focis, because he was ab origine from the land of fire; by which is meant Ur of Chaldea. So the personage, represented under the character of Cacus upon Mount Aventine, is by Livy said to have been a shepherd. ^[1251]Pastor accola ejus loci, nomine Cacus, ferox viribus. He likewise is said to have been the son of the God of Fire: ^[1252]Huic monstro Vulcanus erat pater. The first city which the Cadmians built in Bœotia was named ^[1253]Poimandris; or as Eustathius renders it Poimandria, ^[1254]Ποιμανδρια; the same which was afterwards called Tanagra. It is said to have been so denominated from one Poimander. This name is by interpretation a shepherd, or rather a shepherd of men. It answers to the title of Ποιμην λαου, so frequently to be met with in Homer. That excellent Poet was wonderfully fond of every thing, which savoured of antiquity: and has continual references to the antient history of Egypt, and to the rites of that country. He sometimes seems to adhere superstitiously to obsolete terms, thinking probably, that they enriched his verse, and gave a venerable air to the narration. Of these, no one occurs more frequently than the title of a shepherd Prince, which he bestows on many of his leaders. It is the translation of a title, which the sons of Chus, as well as the Egyptians, gave to their Deities, and to their kings. Hence the writings of Hermes were inscribed the works of the Shepherd Prince, as we may infer from the Greek transcript: for that was written in imitation of the former, and called ^[1255]Poimandras.

Thus have I endeavoured to state the progress of the Cuthites under their different appellations to Greece; and to describe the rout which they took in their peregrinations, I have shewn, that under the title of Phenicians and Cadmians, they first settled in Canaan, and in the region about Tyre and Sidon: from whence they extended themselves towards the midland parts of Syria; where they built Antioch. ^[1256]Κασος, και Βηλος, Ιναχου παιδες, προς τῳ Οροντῃ ποταμῳ την νυν Αντιοχειαν της Συριας πολιν εκτισαν. Casus, and Belus, two sons of Inachus, built the city in Syria, which is now called Antioch upon the river Orontes. By Casus is meant Chus; and Belus is a Babylonish title of Ham, as well as of his immediate descendants, who are here alluded to. From Syria they penetrated to the Euphrates, and from thence to Armenia: and that there were colonies here of Amonians, and particularly of the Cuthites, may be known from the history of Cadmus: but more especially from the similitude of language, person, and manners, which subsisted among these ^[1257]nations. Zonaras is very explicit upon this head. He mentions the incroachments of the sons of Ham in these parts, and shews the extent of the trespass, of which they were guilty. ^[1258]Ὁιδε γε παιδες του Χαμ την απο Συριας και Αβανου και Λιβανου των ορων γην κατεσχον, και ὁσα προς θαλασσαν αυτων ετετραπτο, μεχρις ωκεανου, κατειληφασι. In respect to the sons of Ham, they seized upon all the inland country, which reaches from Syria, and particularly from the mountains Albanus, and Libanus: and all the region, which from thence extends towards the sea, even as far as the Ocean. Of these emigrants Tacitus has given a curious account, which has never been sufficiently heeded. He takes notice of those who settled in Canaan, as well as those who passed higher towards the north. ^[1259]Sunt, qui tradant Assyrios convenas, indigum agrorum populum, parte Ægypti potitos, ac mox ^[1260]proprias urbes, Hebræasque terras, et propiora Syriæ coluisse. As the Cadmians settled about Byblus and Sidon, there seems in consequence of it to have been a religious correspondence kept up between this colony and Egypt. It is said according to the enigmatical turn of the times, that the head of Osiris was annually wafted by the floods to ^[1261]Byblus. It was reported to have been just seven days in its passage; and the whole was performed θειῃ ναυτιλιῃ, by a voyage truly miraculous. There are many proofs that the religion of Syria came in great measure from Egypt. The rites of Adonis, and the lamentations upon his account at Sidon, and Byblus, were copies of the mourning for Osiris, and represented in the same ^[1262]manner. Lucian, having described the pompous temple at Hierapolis, says, that there was another in the neighbourhood, not of Assyrian, but Egyptian original; the rites of which were received by the natives from Heliopolis in that ^[1263]country. This he did not see: but speaks of it as very grand, and of high antiquity.

These particulars I have thought proper to discuss thoroughly, in order to disclose the true history of the Cadmians, as I am hereby enabled to prove the great antiquity of this people; and to shew who they were, and from whence they came. It has been observed by many of the learned, that some particular race of men spread themselves abroad, and got access among numberless nations. Some have thought that they were Scythians: others, that they were Egyptians: others still, that they were from Phenicia, and Canaan. What they have said upon the subject, however they may seem to differ from one another, may in some degree be allowed. But I believe, that the true account is that which I have here given. I have endeavoured, with great pains, to sift the history to the bottom: and it is to me manifest, that they were for the most part the Auritæ, those shepherds of Egypt. This people had spread themselves over that country like a deluge: but were in time forced to retreat, and to betake themselves to other parts. In consequence of this they were dissipated over regions far remote. They were probably joined by others of their family, as well as by the Canaanites, and the Caphtorim of Palestina. They are to be met with in Persis, and Gedrosia, under the name of Oritæ. They are to be found in Bœtica upon the Atlantic under the same ^[1264]name. They settled in Colchis, Thrace, Phrygia, Sicily, and Hetruria; and upon the extreme parts of the Mediterranean: Diluvio ex illo tot vasta per æquora vecti.

These are the migrations, of which the antient historian ^[1265]Istrus wrote in a curious treatise, long since lost; which he inscribed περι των Αιγυπτιων αποικιας. We meet with a summary account of them in Diodorus Siculus, who mentions, that after the death of Isis and Osiris the Egyptians sent out many colonies, which were scattered over the face of the earth. ^[1266]Ὁ δε ουν Αιγυπτιοι φασι και μετα ταυτα αποικιας πλειστας εξ Αιγυπτου κατα πασαν διασπαρηναι την οικουμενην. Of these migrations there were two remarkable above the rest: the one of the sons of Chus, concerning whom I have been treating; the other of the Israelites, which was somewhat later than the former. The author above takes notice of both these occurrences, in a most valuable extract preserved by Photius; wherein he does not sufficiently distinguish the particular families of these emigrants, nor the different times of the migration: yet the account is very curious; and the history of each transaction plainly delineated. ^[1267]Ευθυς ουν ὁι ξενολατουμενων των αλλοεθνων ὁι επιφανεστατοι, και δραστικωτατοι συστραφεντες εξεῤῥιφησαν, ὡς τινες φασιν, εις την Ἑλλαδα, και τινας ἑτερους τοπους, εχοντες αξιολογους ἡγεμονας· ὡν ἡγουντο Δαναος, και Καδμος, των αλλων επιφανεστατοι. Ὁδε πολυς λεως εξεπεσεν εις την νυν καλουμενην Ιουδαιαν. Upon this, as some writers tell us, the most eminent and enterprising of those foreigners, who were in Egypt, and obliged to leave the country, betook themselves to the coast of Greece, and also to other regions, having put themselves under the command of proper leaders for that purpose. Some of them were conducted by Danaus, and Cadmus, who were the most illustrious of the whole. There were beside these a large, but less noble, body of people, who retired into the province called now ^[1268]Judea.

When therefore we speak of the history of Greece as far back as we can carry it, and of the rites and religion introduced into that country, we may accede to the account given of them by Zonaras. ^[1269]Εκ Χαλδαιων γαρ λεγεται φοιτησαι ταυτα προς Αιγυπτον κακειθεν προς Ἑλληνας. All these things came from Chaldea to Egypt; and from thence were derived to the Greeks. The same is attested by ^[1270]Josephus. What preceded the arrival of the Cadmians, and other Cuthites, in these parts, is utterly unknown. With them commences the history of the country. It is true, there are accounts concerning Erectheus, Ericthonius, Cecrops, and other antient kings: but they were superadded to the history of Attica, just as the names of Inachus, Phoroneus, Apis, were to that of Argos. It was therefore matter of great surprise to Solon, when he was informed by the Egyptian priests of the antient occurrences of their country, and of the wars of the Atlantians, to find the same names stand at the head of their histories, as were observable in those of Greece: ^[1271]Κεκροπος τε, και Ερεχθεως, και Εριχθονιου, και Ερισιχθονος, των τε αλλων. For instance, the names of Cecrops, Erectheus, Ericthonius, Erisicthon, and others. Και τα των Γυναικων και ταυτα. The names also of their women were the same. In reality, they were all titles of the Deity, as might be easily shewn. Erectheus for instance was the God of the sea, and as such worshipped by the very people who enlisted him among their kings. This may be proved from Athenagoras. ^[1272]Αθηναιος Ερεχθει Ποσειδωνι θυει. The Athenian sacrifices to Erectheus the same as Poseidon. Strabo seems to think, that most of the antient names were foreign; ^[1273]such as Cecrops, and Codrus, and Arclus, and Cothus: and he is certainly right in his opinion.

What I have here said, may in some degree prove a basis for the history of Greece. We may indeed talk of Xuthus, Ion, and Hellen: also of the Leleges, and Pelasgi, and thus amuse ourselves in the dark: but no real emolument can possibly arise, till the cloud, with which history has been so long obscured, be done away. This cannot well be effected, till some of the first principles, upon which we are to proceed, be made out, and these great truths determined.

This inquisition I have been obliged to make concerning some of the principal personages in the annals of Greece. For it is impossible to lay a foundation for a future history unless what is true, and what is false, be previously determined. All those, of whom I have been treating, stand foremost in the lists of antiquity, and have been admitted with too little consideration. Many of the first Fathers in the Christian church, seeing the high pretensions of the Grecians, tried to invalidate their claim, by shewing that all their antient heroes were subsequent to Moses. This was the repeated labour of Clemens of Alexandria, Theophilus, Eusebius, Tatianus, and others. It was a point urged by them continually in their recommendation of the Scriptures, as if priority of time were necessarily a mark of truth. The best chronologers likewise admit these personages in their computations; and great pains have been used to reconcile the contradictions in their histories, and to ascertain the æra when they flourished. These learned men acted upon a very laudable principle, but failed in the very beginning of their process. For, as I have before taken notice, the question should not have been about the time when these persons lived, but whether they ever existed. The fathers proceeded upon very precarious grounds, and brought their evidence to a wrong test. They indeed state things very fairly, and have authorities for all that they advance. But the traditions of the Greeks were not uniform. And if any Gentile writer, instead of carrying the æra of Inachus and Phoroneus, or of Dionusus and Perseus, towards the time of Moses, had extended it to the times of the first kings in Egypt, I do not see what they could have done; for this person, in his turn, could have produced authorities. They might indeed have disputed the point, and have opposed evidence to evidence, but nothing certain could have ensued.

END OF VOLUME II.

---

[1060]

There will be found in some circumstances a great resemblance between Cadmus and Orpheus.

[1061] Ὁι δε Φοινικες ὁυτοι ὁι συν Καδμῳ απικομενοι—εισηγαγον διδασκαλια ες τους Ἑλληνας, και δη και γραμματα, ουκ εοντα πριν Ἑλλησιν. Herod. l. 5. c. 58.

Literas—in Greciam intulisse e Phœnice Cadmum, sedecim numero. Pliny. l. 7. c. 56.

[1062] Plutarch. De genio Socratis. vol. 1. p. 578.

[1063] Plutarch. above.

[1064]

[1065] Pausanias. l. 8. p. 628.

[1066] He is said to have introduced Διονυσιακην, τελετουργιαν, φαλληφοριαν

[1067] Diodorus Sicul. l. 1. p. 20.

[1068] Cadmum Pherecydes. l. iv. Historiarum ex Agenore et Argiope, Nili fluvii filiâ natum esse tradidit. Natalis Comes. l. 8. c. 23. p. 481. There are various genealogies of this personage. Λιβυης της Επαφου και Ποσειδωνος, Αγηνωρ και Βηλος. Αγηνωρος και Αντιοπης της Βηλου Καδμος. Scholia Euripid. Phœniss. v. 5.

Φερεκυδης δε εν δ ὁυτω φησιν. Αγηνωρ δε ὁ Ποσειδωνος γαμει Δαμνω την Βηλου· των δε γινονται Φοινιξ και Ισαια, ἡν ισχει Αιγυπτος, και Μελια, ἡν ισχει Δαναος. επειτα ενισχει Αγηνωρ Αργιοπην την Νειλου του ποταμου· του δε γινεται Καδμος. Apollon. Scholia. l. 3. v. 1185.

[1069] Dionusiac. l. 4. p. 126.

[1070] V. 1206. The Poet calls the Thebans of Bœotia, Ωγυγου σπαρτος λεως.

[1071] Nonnus, l. 4. p. 126.

[1072] Euseb. Chron. p. 27. and Syncellus. p. 152.

[1073] See Pausan. l. 9. p. 734.

[1074] Φοινιξ και Καδμος, απο Θηβων των Αιγυπτιων εξελθοντες εις την Συριαν κτλ. Euseb. Chron. p. 27.

[1075] Diodorus Sic. l. 5. p. 329.

[1076] Καδμος—προσεσχε την Θηραν. Herod. l. 4. c. 147.

[1077] Conon apud Photium. p. 443. and Scholia Dionysii. v. 517. Ειχε δε ἱερον Ἡρακλεους ἡ Θασος, ὑπο των αυτων Φοινικων ἱδρυθεν, ὁι πλευσαντες κατα ζητησιν της Ευρωπης την Θασον εκτισαν.

[1078] Diodorus Sic. l. 5. p. 323.

[1079] Nonnus. l. 3. p. 86. Priene in Ionia called Cadmia. Strabo. l. 14. p. 943.

[1080] Lycophron. v. 219.

[1081] Steph. Byzant.

[1082] Nonnus. p. 86.

[1083] Auri metalla et conflaturam Cadmus Phœnix (invenit) ad Pangæum montem. Plin. l. 7. c. 56. Καδμος, και Τηλεφασσα εν Θρακῃ κατωκησαν. Apollodorus. l. 3. p. 130.

[1084] Plin. l. 34. c. 10. Hygin. f. 274.

[1085] Strabo. l. 14. p. 998.

[1086] Ibid. l. 10. p. 685.

[1087] Pausanias. l. 3. p. 245.

[1088] Herodotus. l. 5. c. 61.

[1089] Cedrenus. p. 23.

[1090] Apollodorus. l. 3. p. 143. Pausan. l. 9. p. 719.

[1091] Stephanus Byzantin.

[1092] Thucydid. l. 1. c. 5, 6.

[1093]

Diodorus says that he married her in Samothracia. l. 5. p. 323.

[1094] Nonnus. l. 13. p. 372.

[1095] Nonnus. l. 13. p. 370.

[1096] Stephanus Byzant. The Carthaginians are by Silius Italicus styled Cadmeans.

[1097] L. 1. c. 9, 10. p. 26. l. 2. c. 4. p. 87.

[1098] Moses Choren. l. 1. c. 9. p. 26. There was a city Cadmea in Cilicia. Καδμεια εκτισθη και Σιδη εν Κιλικια. Eusebii Chron. p. 30. l. 23.

[1099] Stephanus Byzant. Some think that this is a mistake for Καλχηδων, Chalcedon. But Chalcedon was not in Armenia, nor in its vicinity.

[1100] Cadmus was coeval with Dardanus. He was in Samothrace before the foundation of Troy. Diodorus Sicul. l. 5. p. 323. Yet he is said to be contemporary with the Argonauts: Clemens Alexandrinus Strom. l. 1. p. 382. and posterior to Tiresias, who was in the time of Epigonoi. Yet Tiresias is said to have prophesied of Cadmus, and his offspring.

The son of Cadmus is supposed to have lived at the time of the Trojan war: Lycophron. v. 217. and Scholia. His daughter Semele is said to have been sixteen hundred years before Herodotus, by that writer's own account. l. 2 c. 145. She was at this rate prior to the foundation of Argos; and many centuries before her father; near a thousand years before her brother.

[1101] See Excerpta ex Diodori. l. xl. apud Photium. p. 1152. concerning the different nations in Egypt, and of their migrations from that country.

[1102] Diana says to her father Jupiter,

The Egyptian Deities had many titles.

ISIDI. MYRIONYMÆ. Gruter. lxxxiii. n. 11.

[1103] Lycophron. v. 219.

[1104] Scholia. ibid.

[1105] Lycophron. Schol. v. 162.

[1106] Vetus Auctor apud Phavorinum.

[1107] Nonnus. l. 41. p. 1070. Harmonia, by the Scholiast upon Apollonius, is styled Νυμφη Ναϊς l. 2. v. 992. The marriage of Cadmus and Harmonia is said to be only a parody of the marriage of Peleus and Thetis. Diodorus. l. 5. p. 323.

[1108] Nonnus. l. 41. p. 1068.

[1109] Oraculum Apollinis Sminthei apud Lactantium, D. I. l. 1. c. 8. p. 32. She is styled the mother of the Amazons. Steph. Byzant. Ακμονια.

[1110] Nonnus. l. 12. p. 328.

[1111] Ibid.

[1112] Nonnus. l. 12. p. 328.

[1113] Plutarch. Sympos. l. 9. quæst. 13. p. 738.

[1114] Philo apud Euseb. P. E. l. 1. p. 31.

[1115] Judges. c. 3 v. 3. Hermon was particularly worshipped about Libanus, and Antilibanus, where was the country of the Cadmonites, and Syrian Hivites.

[1116] Lucian de Syriâ Deâ. p. 6.

[1117] Apud Proclum in Timæum. p. 121. See Orpheus. Fragm. p. 403.

[1118] Pyth. Ode 4. p. 237.

[1119] Herodotus. l. 1. c. 173.

[1120] Og, Ogus, Ogenus, Ogugus, Ωγυγης, Ωγενιδαι, all relate to the ocean.

[1121] Ανωτερω δε του Ισμενιου την κρηνην ιδοις αν, ἡντινα Αρεως φασιν ἱεραν ειναι, και δρακοντα ὑπο του Αρεως επιτεταχθαι φυλακα τῃ πηγῃ· προς ταυτη τῃ κρηνῃ ταφος εστι Καανθου· Μελιας δε αδελφον, και Ωκεανου παιδα ειναι Καανθον λεγουσιν σταληναι δε ὑπο του πατρος ζητησαντα ἡρπασμενην την αδελφην κτλ. Pausan. l. 9. p. 730.

[1122] Dicitur Europa fuisse Agenoris Phœnicum Regis, et Meliæ Nymphæ, filia. Natalis Comes. l. 8. p. 481.

[1123] So Phlegyas was said to have fired the temple of Apollo at Delphi. Euseb. Chron. p. 27. Apud Delphos templum Apollinis incendit Phlegyas. Lutatius Placidus upon Statius. Thebaid. l. 1. v. 703. But Phlegyas was the Deity of fire, prior to Apollo and his temple. Apollo is said to have married Coronis the daughter of Phlegyas. Hyginus. f. 161. and by her he had a son Delphus, from whom Delphi had its name. ibid. See Pausan. l. 10. p. 811. The mythologists have made Apollo slay Caanthus: but Caanthus, Cunthus, Cunæthus, were all titles of the same Deity called Chan-Thoth in Egypt.

[1124] Diodorus Siculus. l. 5. p. 331.

[1125] Solinus. l. 17.

[1126] Pausanias. l. 3. p. 245.

[1127] Palæphatus. p. 22.

[1128] Dionysiaca. l. 1. p. 42. l. 1. p. 38.

[1129] Strabo. l. 12. p. 867.

[1130] See Radicals. p. 95.

[1131] Places sacred to the Sun had the name of Achad, and Achor. Nisibis was so called. In Achor, quæ est Nisibis. Ephraimus Syrus. Et in Achad, quæ nunc dicitur Nisibis. Hieron. See Geograph. Hebræor. Extera. p. 227. of the learned Michaelis.

The Deity, called Achor, and Achad, seems to be alluded to by Isaiah. c. 65. v. 10. and c. 66. v. 17. Achad well known in Syria: Selden de Diis Syris. c. 6. p. 105.

[1132] Hoffman—Academia. Hornius. Hist. Philos. l. 7.

[1133] Και σφι Ἱρα εστι εν Αθηνῃσι ἱδρυμενα, των ουδεν μετα τοισι λοιποισι Αθηναιοισι, αλλα τε κεχωρισμενα των αλλων Ἱρων· και δη και Αχαιϊης Δημητρος Ἱρον τε και οργια. Herod. l. 5. c. 61.

[1134] Pausanias. l. 1. p. 71.

[1135] Diog. Laertius. l. 3. § 6. Hornius says, Academia a Cadmo nomen accepit, non ab Ecademo. l. 7. c. 3. but Ecademus, and Cadmus, were undoubtedly the same person. Harpocration thinks that it took its name from the person, who first consecrated it. Απο του Καθιερωσαντος Ακαδημου.

Ἡ μεν Ακαδημια απο Ἡρωος τινος Ακαδημου κτισαντος τον τοπον. Ulpian upon Demosthen. contra Timocratem.

[1136] Eupolis Comicus: εν Αστροτευτοις apud Laërtium in Vitâ Platonis. l. 3. §. 7.

[1137] Ην γαρ γυμνασιον απο Ακαδημου—περι αυτον δε ησαν ἁι οντως ἱεραι Ελαιαι της Θεου, ἁι καλουνται Μοριαι. Schol. upon Aristoph. Νεφελαι. v. 1001.

[1138] Ælian. Var. Hist. l. 3. c. 35.

[1139] Το δε χωριον ὁ Κεραμικος το μεν ονομα εχει απο Ἡρωος Κεραμου· Διονυσου τε ειναι και Αριαδνης. Pausan. l. 1. p. 8.

[1140] Gruter. Inscrip. p. 57. n. 13.

[1141] Pausan. l. 9. p. 779.

[1142] Athenæus. l. 11. p. 480.

[1143] Pliny. l. 5. c. 29.

[1144] Plutarch. Sympos. l. ix. c. 3. p. 738. Alpha likewise signified a leader: but I imagine, that this was a secondary sense of the word. As Alpha was a leading letter in the alphabet, it was conferred as a title upon any person who took the lead, and stood foremost upon any emergency.

[1145] Pausan. l. 9. p. 733.

[1146] Scholia in Aristoph. Βατραχ. v. 1256.

[1147] Herodot. l. 3. c. 28.

[1148]

[1149]

[1150] L. 4. p. 128.

[1151] Vossius de Idol. vol.3. Comment. in Rabbi M. Maimonidem de Sacrificiis. p. 76.

[1152] Justin Martyr. 1. Apolog. p. 60.

See Radicals. p. 59.

[1153] Europa was the same as Rhea, and Astarte. Lucian. Dea Syria.

[1154] Hence Nonnus alluding to the Tauric oracle, which Cadmus followed, calls it Assyrian: by this is meant Babylonian; for Babylonia was in aftertimes esteemed a portion of Assyria.

Ασσυριην δ' αποειπε τεης ἡγητορα πομπης. l. 4. p. 128.

[1155] Eusebius. P. E. l. 1. c. 10. p. 40.

[1156] Appian de Bello Syriac. p. 125.

Stephanus. Oropus.

[1157] Pliny. l. 5. c. 25.

[1158] Isidorus Characenus, apud Georgr. Vet. v. 2.

[1159] Clemens Alexand. l. 5. p. 680.

[1160] See D'Anville's Map of Syria.

[1161] Bochart Geog. Sacra. l. 4. p. 305.

[1162] Judges. c. 3. v. 1, 3.

[1163] Genesis. c. 10. v. 17.

[1164] Joshua. c.9. v. 3. and 7.

[1165] Joshua. c. 15. v. 9. and c. 18. v. 25, 26.

[1166] Eusebii. Chron. p. 27.

[1167] Cadmus is called Καδμων. Steph. Byzant. Ιλλυρια. Berkelius has altered it to Καδμος, though he confesses, that it is contrary to the evidence of every Edition and MSS.

[1168] Concerning Hivite Colonies, see backward. vol. 2. p. 207.

[1169] Diodorus Sic. l. 5. p. 327. 329.

[1170] Ibid.

[1171] Pausanias. l. 1. p. 83.

There was Oropia as well as Elopia in Eubœa. Steph. Byzant. Oropus in Macedonia. Ibid. Also in Syria: Orobii Transpadani. Europus near Mount Hæmus. Ptolemy. Europa in Epirus. Ibid.

[1172] Strabo. l. 9. p. 619.

[1173] Suidas. Epaminondas.

[1174] Pausanias. l. 10. p. 863.

[1175] Both Menelaus and Agamemnon were antient titles of the chief Deity. The latter is supposed to have been the same as Zeus, Æther, and Cœlus. He seems to have been worshipped under the symbol of a serpent with three heads. Hence Homer has given to his hero of this name a serpent for a device, both upon his breastplate, and upon his baldrick.

[1176] Pausanias. l. 1. p. 40. Strabo. l. 7. p. 499.

Aornon, and an oracular temple in Thesprotia. Pausanias. l. 9. p. 768.

[1177] Και εν Αιγυπτῳ Ακανθος, Μεμφιδος απεχουσα σταδιους τριακοσιους εικοσι·—εστι δε ἡ Αθαμανιας. Steph. Byzant.

[1178] Ειτα μετα τουτον εισιν ΟΡΕΙΤΑΙ λεγομενοι. Dicæarchus. Geog. Vet. vol. 2. p. 3. v. 45.

[1179] L. 2. c. 57, 58.

[1180] Κατα Βουθρωτον Φοινικη. Strabo. l. 7. p. 499. It was a place of great note. Polybius. l. 1. p. 94, 95.

[1181] Cæsar de Bello Civili. l. 3. c. 6.

[1182] Lucan. l. 5. v. 458.

[1183] Κομαρας. Strabo. l. 7. p. 500. The same observable in India-Petra Aornon near Comar. Arrian. Exped. p. 191. and Indic. p. 319.

[1184] Steph. Byzant.

[1185] Τεκμων πολις Θεσπρωτων. Steph. Byzant. See T. Livius. l. 45. c. 26.

[1186] 2 Samuel. c. 23. v. 8. In our version rendered the Tachmonite, chief among the captains.

[1187] Victoria ad Comum parta. T. Livius. l. 33. c. 36.

[1188] Gurtler. l. 2. p. 597.

[1189] Also a city Conope, by Stephanus placed in Acarnania.

[1190] Antoninus Liberalis. c. 12. p. 70. A city Conopium was also to be found upon the Palus Mæotis. Steph. Byzant.

[1191] Plin. l. 3. c. 16. The Cadmians of Liguria came last from Attica and Bœotia: hence we find a river Eridanus in these parts, as well as in the former country. Ποταμοι δε Αθηναιοις ῥεουσιν Ἑιλισσος τε, και Ηριδανῳ τῳ Κελτικῳ κατα αυτα ονομα εχων. κ. λ. Pausan. l. 1. p. 45.

[1192] Vol. 1. p. 376.

[1193] Lucan. l. 3. v. 187. The same is mentioned by the poet Dionysius.

[1194] Geog. Vet. vol. 1. p. 9. Here were Πετραι Πλαγται.

[1195] Nonni Dionys. l. 44. p. 1144.

[1196] Nonnus. l. 25. p. 646.

[1197] Λαινεην ποιησε κορυσσομενην Αριαδνην. Nonnus. l. 44. p. 1242.

[1198] Pausan. l. 9. p. 743.

[1199] See Goltius, Vaillant, and Suidas, Ἡρακλης.

[1200] —— λιθοις χωριον περιεχομενον λογασιν Οφεως καλουσιν ὁι Θηβαιοι κεφαλην. Pausan. l. 9. p. 747.

[1201] Pausan. l. 7. p. 579.

[1202] Τιμας θεων αντι αγαλματων ειχον αργοι λιθοι. Ibid.

[1203] Καδμος Φοινιξ λιθοτομιαν εξευρε, και μεταλλα χρυσου τα περι το Παγκαιον επενοησεν ορος. Clemens. Strom. l. 1. p. 363. See Natalis Comes of Cadmus.

[1204] Nonnus. Dionys. l. 4. p. 128.

[1205] Clemens. Alex. l. 6. p. 753.

[1206] Styled παιδες Ἡλιου by Diodorus. l. 5. p. 327.

[1207] Diodorus. l. 5. p. 328.

[1208] Herodotus. l. 2. c. 109.

[1209] Η τον Θοραιον, Πτωον, Ωριτην, θεον. Lycophron. v. 352.

[1210] Scholiast. Ibid.

[1211] Strabo. l. 10. p. 683.

[1212] Quæstiones Græcæ. p. 296.

[1213] Strabo. l. 10. p. 685.

[1214] Harpocration.

[1215] Strabo. l. 10. p. 683. Polybius. l. 11. p. 627.

[1216] Εν τῃ Ωριᾳ καλουμενῃ της Ἱστιαιωτιδος. Strabo. l. 10. p. 683.

Oria is literally the land of Ur.

[1217] Strabo. l. 10. p. 683. He mentions a domestic quarrel among some of this family, and adds, τους Ωριτας—πολεμουμενους ὑπο των Ελλοπιεων, that the Oritæ were attacked by the Ellopians.

[1218] Antoninus Liberalis. c. 25. p. 130.

[1219] Ἡ Ὑρια δε της Ταναγρικης νυν εστι, προτερον δε της Θηβαϊδος, ὁπου ὁ Ὑριος μεμυθευται, και ἡ του Ωριωνος γενεσις. Strabo. l. 9. p. 620. He is called Ὑριευς by Euphorion. See Homer. Σ. Scholia. v. 486.

[1220] Εστι και Ωριωνος μνημα εν Ταναγρα. Pausan. l. 9. p. 749.

[1221] Εστι δ' ἡ μεν Ὑρια προς τον Ευριπον. Steph. Byzant.

[1222] Pausanias. l. 2. p. 181.

[1223] Europus is the same as Oropus, and signifies Orus Pytho. Ops, Opis, Opus, Opas, all signify a serpent. Zeus was the same as Orus and Osiris; hence styled Europus, and Europas; which Homer has converted to Ευρυοπας, and accordingly styles Jupiter Ευρυοπα Ζευς.

[1224] Pausanias. l. 3. p. 245. ειναι δε αυτους Ὑραιου παιδας.

[1225] L. 2. c. 4. p. 87.

[1226] Nonnus. l. 4. p. 136.

[1227] Ο γαρ δη χρονος εκεινος ηνεγκεν ανθρωπους χειρων μεν εργοις, και ποδω ταχεσι, και σωματων ῥωμαις, ὡς εοικεν, ὑπερφυους, και ακαματους. Plutarch. in Theseo. p. 3.

[1228] Εστι δε και φυλον τι των Χαλδαιων, και χωρα της Βαβυλωνιας ὑπ' εκεινων οικουμενη, πλησιαζουσα και τοις Αραψι, και τη κατα Περσας λεγομενη θαλαττῃ. Εστι δε και των Χαλδαιων των Αστρονομικων γενη πλειω· και γαρ Ορχηνοι τινες προσαγορευονται. Strabo. l. 16. p. 1074.

[1229] Lucian de Astrolog. p. 987.

[1230] Χους, εξ ὁυ Αιθιοπες. Euseb. Chron. p. 11.

[1231] Πολον μεν γαρ, και γνωμονα, και τα δυωδεκα μερεα της ἡμερης παρα Βαβυλωνιων εμαθον Ἑλληνες. l. 2. c. 109.

[1232] L. 1. p. 32.

[1233] Nonnus. l. 1. p. 38.

[1234] Romæ Inscriptio Vetus.

[1235]

[1236] Ρεα, ἡνικα Ποσειδωνα ετεκε, τον μεν ες ποιμνην καταθεσθαι, διαιτην ενταυθα ἑξοντα μετα των αρνων. Pausan. l. 8. p. 6l3.

[1237] Scholia in Lycophron. v. 879.

[1238] Pausanias. l. 4. p. 337. So also says Eustathius. Ὁι δε φασι τον εκει Δια Αμμωνα κληθηναι απο τινος ὁμωνυμου Ποιμενος, προκαταρξαντος της του Ἱερου ἱδρυσεως. Schol. in Dionys. v. 211.

[1239] Apollonius Rhodius. l. 2. v. 515.

The same Poet of the nymph Cyrene.

[1240] Syncellus. p. 156.

[1241] Homer. Odyss. l. 1. Pastor Polyphemus of Virgil.

[1242] Macrobii Saturn. l. 1. c. 21. p. 210.

[1243] Hyginus. Fab. 68. Euri, and Eueris Filius. He is by Theocritus styled Μαντις Ευηρειδης. Idyl. 24. v. 70.

[1244] Nonni Dionys. l. 40. p. 1038.

[1245] Herodotus. l. 2. c. 128.

[1246] Cleanthes περι Θρομαχιας, quoted by Plutarch de Flum. Φασις.

[1247] Plutarch de Flum. Ισμηνος.

[1248] Herodotus. l. 5. c. 61.

[1249] Plut. de Fluv. Inachus.

[1250] Virgil. Æneid. l. 7. v. 678.

[1251] T. Livius. l. 1. c. 7.

[1252] Virgil. l. 8. v. 198.

[1253] Ἡ Ποιμανδρις εστιν ἡ αυτη τῃ Ταναγρικῃ. Strabo. l. 9. p. 619.

[1254] Ποιμανδρια πολις Βοιωτιας, ἡ και Ταναγρα καλουμενη. Schol. Lycoph. v. 326. Ποιμανδρια is by some interpreted mulctrale: but that was not the original purport of the word.

[1255] Hermes Trismegistus, sive Ποιμανδρης.

[1256] Syncellus. p. 126. Eusebius. Chron. p. 24.

[1257] By which are meant the Syrians, Arabians, and Armenians. Το μεν γαρ των Αρμενιων εθνος, και το των Συρων, και των Αραβων πολλην ὁμοφυλιαν εμφαινει κατα τε την διαλεκτον, και τους βιους, και τους των σωματων χαρακτηρας κτλ.—εικαζειν δε δει και τας των εθνων τουτων κατονομασιας εμφερεις αλληλαις ειναι. Strabo. l. 1. p. 70.

[1258] Zonaras. l. 1. p. 21.

[1259] Tacitus. Hist. l. 5. c. 2.

[1260] It should perhaps be proximas urbes. The same history is alluded to by Eusebius. Επι Απιδος του Φορωνεως μοιρα του Αιγυπτιων στρατου εξεπεσεν Αιγυπτου, ὁι εν Παλαιστινη καλουμενη Συριᾳ ου ποῤῥω Αραβιας ωκησαι. Euseb. Chron. p. 26.

[1261] Lucian de Deâ Syriâ.

[1262] They were in each country styled the mourning for Thamas, and Thamuz.

[1263] Εχουσι δε και αλλο Φοινικες Ἱρον, ουκ Ασσυριον, αλλα Αιγυπτιον, το εξ Ἡλιουπολιος ες την Φοινικην απικετο. κλ. Lucian de Deâ Syriâ.

[1264] In Bœtica they were called Oritani. Strabo. l. 8. p. 204.

There were Oritæ in Epirus. Dicæarchus status Græciæ. Μετα τουτον εισιν Ορειται. p. 4. v. 45.

Oritæ in Persis. Arrian. l. 4. c. 26. also in Gedrosia. See Auctor Peripli Maris Erythræi.

Προς τον δυσιν του Ινδου ποταμου Οριται. Schol. Dionys. v. 1095. Ωριται εθνος Ινδικον. Steph. Byzant. There were Oritæ in Persis, hard by the Cutha of Josephus. Ant. l. 9. c. 4. and c. 15.

[1265] Clemens. Alexand. Strom. l. 1. p. 382.

[1266] Diodorus Siculus. l. 1. p. 24.

[1267] Ex Diodori. l. xl. apud Photium. p. 1152.

[1268] A similar account is given by the same author. l. 1. p. 24.

[1269] Zonaras. v. 1. p. 22. Also Syncellus. p. 102.

[1270] He is very full upon this head. Contra Apion. l. 1. p. 443. and 444.

[1271] Plato. Critias. vol. 3. p. 110.

[1272] Legatio. p. 279.

[1273] Και απο των ονοματων δε ενιων το βαρβαρον εμφαινεται. Κεκροψ, και Κοδρος, και Αικλος (read Αρκλος) και Κοθος. κ. λ. l. 7. p. 495.