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

By Jacob Bryant

OF TEMPLE SCIENCE.

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

It is very certain, that the people of Colchis, who were a colony from Egypt, had charts of this sort, with written descriptions of the seas and shores, whithersoever they traded: and they at one time carried on a most extensive commerce. We are told, says the ^[200]Scholiast upon Apollonius, that the Colchians still retain the laws and customs of their forefathers: and they have pillars of stone, upon which are engraved maps of the continent, and of the ocean: Εισι δε, φησι, και νομοι παρ' αυτοις των Προγωνον, και Στηλαι, εν ἁις γης και θαλασσης αναγραφαι εισι. The poet, upon whom the above writer has commented, calls these pillars, κυρβεις: which, we are told, were of a square figure, like obelisks: and on these, he says, were delineated all the passages of the sea; and the boundaries of every country upon the earth.

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

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

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

They had also long pillars, or obelisks, which referred to the sea; and upon which was delineated the whole system both of heaven and earth; αμφις, all around, both on the front of the obelisk, and on the other sides. Κιονες Κοσμου were certainly maps, and histories of the universe; in the knowledge of which the Atlantians seem to have instructed their brethren the Herculeans. The Grecians, in their accounts, by putting one person for a people, have rendered the history obscure; which otherwise would be very intelligible. There is a passage in Eusebius, which may be rendered very plain, and to the purpose, if we make use of the clue above-mentioned. ^[208]Ἡροδοτος δε λεγει τον Ηρακλεα μαντιν και φυσικον γενομενον παρα Ατλαντος του Βαρβαρου του Φρυγος διαδεχεσθαι τας του Κοσμου Κιονας. This may be paraphrased in the following manner; and with such latitude will be found perfectly consonant to the truth. The Herculeans were a people much given to divination, and to the study of nature. Great part of their knowledge they are thought to have had transmitted to them from those Atlantians, who settled in Phrygia, especially the history of the earth and heavens; for all such knowledge the Atlantians had of old consigned to pillars and obelisks in that country: and from them it was derived to the Herculeans, or Heraclidæ, of Greece. The Atlantians were esteemed by the Grecians as barbarous: but they were in reality of the same family. Their chief ancestor was the father of the Peleiadæ, or Ionim; of whom I shall hereafter have much to say: and was the supposed brother of Saturn. The Hellenes, though they did not always allow it, were undoubtedly of his race. This may be proved from Diodorus Siculus, who gives this curious history of the Peleiadæ, his offspring. ^[209]Ταυτας δε μιγεισας τοις ευφυεστατοις Ἡρωσι και Θεοις αρχηγους καταστηναι του πλειστου γενους τον ανθρωπων, τεκουσας τους δι' αρετην Θεους και Ἡρωας ονομασθεντας.—Παραπλησεως δε και τας αλλας Ατλαντιδας γεννησαι παιδας επιφανεις, ὡν τους μεν εθνων, τους δε πολεων γενεσθαι κτιστας· διοπερ ου μονον παρ' ενιοις των Βαρβαρων, αλλα και παρα τοις Ἑλλησι τους πλειστους των αρχαιοτατων Ἡρωων εις ταυτας αναφερειν το γενος. These daughters of Atlas, by their connections and marriages with the most illustrious heroes, and divinities, may be looked up to as the heads of most families upon earth. And from them proceeded all those, who upon account of their eminence were in aftertimes esteemed Gods and Heroes. And having spoken of Maia, and her offspring, the author proceeds to tell us, that the other Atlantides in like manner gave birth to a most noble race: some of whom were the founders of nations; and others the builders of cities: insomuch that most of the more antient heroes, not only of those abroad, who were esteemed Barbari, but even of the Helladians, claimed their ancestry from them. And they received not only their ancestry, but their knowledge also, του κοσμου κιονας; all the celestial and terrestrial phenomena, which had been entrusted to the sacred pillars of the Atlantes, ἁι γαιην τε και ουρανον αμφις εχουσιν, which contained descriptions both of the heavens, and the earth. From Phrygia they came at last to Hellas, where they were introduced by Anaximander, who is said, ^[210]Εσδουναι πρωτον γεωγραφικον πινακα, to have been the first who introduced a geographical chart: or, as Laertius expresses it, ^[211]Γης και Θαλαττης περιμετρον, the circumference of the terraqueous globe delineated.

Though the origin of maps may be deduced from Egypt, yet they were not the native Egyptians, by whom they were first constructed. Delineations of this nature were the contrivance of the Cuthites, or Shepherds. They were, among other titles, styled Saïtæ; and from them both astronomy and geometry were introduced in those parts. They, with immense labour, drained the lower provinces; erected stupendous buildings; and raised towers at the mouths of the river, which were opportunely situated for navigation. For, though the Mizraim were not addicted to commerce, yet it was followed by other families besides the Cuthites, who occupied the lower provinces towards the sea. The towers which were there raised served for lighthouses, and were, at the same time, temples, denominated from some title of the Deity, such as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They were on both accounts much resorted to by mariners, and enriched with offerings. Here were deposited charts of the coast, and of the navigation of the Nile, which were engraved on pillars, and in aftertimes sketched out upon the Nilotic Papyrus. There is likewise reason to think that they were sometimes delineated upon walls. This leads me to take notice of a passage from Pherecydes Syrus, which seems to allude to something of this nature: though, I believe, in his short detail that he has misrepresented the author from whom he copied. He is said, by Theopompus, ^[212]πρωτον περι της φυσεως, και Θεων, Ἑλλησι γραφειν, to have been the first who wrote for the benefit of his countrymen about nature and the Gods. Suidas ^[213]mentions, that he composed a theogony; all which knowledge, we are assured, came from Egypt. It is certain that he studied in that^[214] country; whence we may conclude, that the following history is Egyptian. He says, that Zas, or Jupiter, composed a large and curious robe, upon which he described the earth, and the ocean, and the habitations upon the ocean. ^[215]Ζας ποιει φαρος μεγα τε, και καλον, και εν αυτῳ ποικιλλει Γην, και Ωγηνον, και τα Ωγηνου δωματα. Now, Zas, or, as it should be rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the most antient name of the Nile; whence the Grecians borrowed their Oceanus. ^[216]Ὁι γαρ Αιγυπτιοι νομιζουσιν ωκεανον ειναι τον παρ' αυτοις ποταμον Νειλον. The Egyptians, by the term Oceanus, understand their own river Nilus. The same author, in another place, calls this river Oceames^[217]. Τον δε ποταμον αρχαιοτατον μεν ονομα σχειν Ωκεαμην, ὁς εστιν Ἑλλενιστι ωκεανος. The former term, Ogenus, whence the Greeks borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally rendered Ogehonus. It signifies the noble Gehon, and is a name taken from one of the rivers of Paradise. The Nile was sometimes called simply Gehon, as we learn from the author of the Chronicon Paschale. ^[218]Εχει δε (ἡ Αιγυπτος) ποταμον Γηων—Νειλον καλουμενον. It was probably a name given by the Cuthites, from whom, as will be hereafter shewn, the river Indus had the name of Phison. ^[219]Ποταμοι ονομαστοι Ινδος, ὁ και Φεισων, Νειλος, ὁ και Γηων. The two most celebrated rivers are the Indus, the same as the Phison, and the Nile, which is called the Gehon. The river, also, of Colchis, rendered Phasis, and Phasin, was, properly, the Phison. The Nile, being of old styled Oc-Gehon, and having many branches, or arms, gave rise to the fable of the sea monster Ægeon, whom Ovid represents as supporting himself upon the whales of the ocean.

The Scholiast upon Lycophron informs us farther, that the river had three names; and imagines that upon this account it was called Triton. ^[221]Τριτων ὁ Νειλος, ὁτι τρις μετωνομασθη· προτερον γαρ Ωκεανος αν εκαλειτο, δευτερον Αετος·—το δε Νειλος νεον εστι. I shall not at present controvert his etymology. Let it suffice, that we are assured, both by this author and by others, that the Nile was called Oceanus: and what is alluded to by Pherecydes is certainly a large map or chart. The robe of which he speaks was indeed a Pharos, Φαρος; but a Pharus of a different nature from that which he describes. It was a building, a temple, which was not constructed by the Deity, but dedicated to him. It was one of those towers of which I have before treated; in which were described upon the walls, and otherwise delineated, Ωγηνος και Ωγηνου δωματα, the course of the Gehon, or Nile; and the towns and houses upon that river.

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

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

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

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

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

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

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

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

When the poet has thus adorned the Deity, we find, towards the conclusion, that these imaginary robes never shew to such advantage as in the morning. When the sun, says he, rises from the extremities of the earth, and enlightens the ocean with his horizontal rays; then they appear in great splendour, which is increased by the morning dew. All this investiture of the Deity relates to the earth and the heavens, which were delineated upon a ^[229]skin, δερμα πολυστικτον θηρος, styled πεπλον. This is described, Αστρων δαιδαλεων μιμημ', ἱερου τε πολοιο: as a copy and imitation of all the celestial appearances. The whole was deposited in a Pharos upon the sea shore, upon which the sun, at his rising, darted his early rays; and whose turrets glittered with the dew: Ὑπο στερνων αμετρητων φαινετ' αρ' ωκεανου κυκλος: from the upper story of the tower, which was of an unmeasurable height, there was an unlimited view of the ocean. This vast element surrounded the edifice like a zone; and afforded a wonderful phænomenon. Such, I imagine, is the solution of the enigma.

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[199] Herod. l. 2. c. 109.

Γεωμετριας τε αυ ἑυρεται γεγονασιν (ὁι Αιγυπτιοι.) Clemens. Strom. l. 1. p. 361.

[200] L. 4. v. 279.

[201] Apollonius Rhodius. l. 4. v. 279.

[202] Dionys. Περιηγησις. v. 688.

[203] Clem. Alexand. speaks Περι τε της Κοσμογραφιας και Γεωγραφιας κτλ.—Χωρογραφιας τε της Αιγυπτου, και της του Νειλου διαγραφης. Strom. 6. p. 757.

[204] Σεσωστρις δε, φασιν, ὁ Αιγυπτιος, πολλην περιεληλυθως γην πιναξι τε δεδωκε την περιοδον, και της των πινακων αναγραφας ουκ Αιγυπτιοις μονον, αλλα και Σκυθαις εις θαυμα μεταδουναι ηξιωσεν. Eustath. Præf. Epist. to Dionys. p. 12.

[205] Ægyptios primos omnium tam cœlum quam terram esse dimensos: ejusque rei scientiam columnis incisam ad posteros propagâsse. Petavii Uranalogia. p. 121. taken from Achilles Tatius.

[206] Homer. Odyss. l. α. v. 52.

[207] The Atlantians were styled [Greek Ouraniônes], or sons of heaven. The head of the family was supposed to be the brother of Saturn. Diodorus. l. 3. p. 193.

[208] Euseb. Ἱστοριων συναγωγη. p. 374. c. 2.

[209] L. 3. 194.

[210] Strabo. l. 1. p. 13.

[211] Diog. Laert. Anaximander.

[212] Laertius. l. 1. p. 74.

[213] In Pherecyde.

[214] Josephus cont. Apion. l. 1. c. 2.

[215] Clemens. Strom. l. 6. p. 741.

[216] Diodorus Sic. l. 1. p. 12.

[217] Ibid. l. 1. p. 17.

[218] P. 30.

[219] Chron. Paschale. p. 34. Zonaras. p. 16.

See Salmasius upon Solinus. c. 35. concerning Ogen. Also, Windelini Admiranda Nili. p. 12. and 16.

[220] Metamorph. l. 2. v. 9.

[221] V. 119.

[222] Iliad. l. 18. v. 483. and v. 606.

[223] Nonni Dionus. l. 40. p. 1040.

[224] Catull. Epithalamium of Peleus and Thetis. v. 47.

[225] Plutarch. Life of Theseus.

[226] Add to this, what I have before taken notice of, the great absurdity of making the Grecian Argo the first ship which sailed upon the seas: Illa rudem cursu prima imbuit Amphitriten: when the poet, at the same instant, is describing Theseus, previous to the Argo, in a ship, and attended with fleet of ships.

Catulli. Epithal. Pel. et Thet. v. 52. See Famiani Stradæ Prolus. l. 3. p. 285.

[227] Nonni Dionysiaca. l. 41. p. 1070.

[228] Orphica ex Macrobio Saturn. l. 1. c. 18. p. 202.

[229] Maps, and books too, when writing was introduced, were made of skins, called διφθεραι. Τας βιβλους διφθερας καλεουσι απο του παλαιου ὁι Ιωνες. Herodot. l. 5. c. 58.

A Zone, of curious imagery, is given by Homer to Hercules. Odyss. l. Λ. v. 609.

Χρυσεος ην τελαμων, ἱνα θεσκελα εργα τετυκτο.

A remarkable passage, from Isidorus Basilidis, quoted by Clemens Alexandrin. Και γαρ μοι δοκει τους προσποιουμενους φιλοσοφειν, ἱνα μαθωσι, τι εστιν ἡ ὑποπτερος δρυς, και το επ' αυτῃ πεποικιλμενον ΦΑΡΟΣ. Παντα ὁσα Φερεκυδης αλληγορησας εθεολογησεν, λαβων απο της του Χαμ προφητειας. Strom. l. 6. p. 767.

In the former verses from Nonnus we may see the method of deviation. Pharos, a tower, is taken for Pharos a garment; and this altered to Χιτων: and, after all, the genuine history is discernible, notwithstanding the veil which is spread over it. The author says, that, at the bottom, εϋκλωστοιο Χιτωνος, of the well-woven garment, flowed the Ocean, which surrounded the world. This is certainly a misinterpretation of the term φαρος: and, in the original writings, whence these verses were copied, the history related to a tower: and it was at the foot ΦΑΡΟΥ ΕΥΚΛΥΣΤΟΙΟ that the ocean beat, by which the earth was encircled.

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