A New System; or, an Analysis of Antient Mythology Volume Ii Part 2

And his mother is said to have been pleased that she produced him to the world an archer:

[126]?a??e de ?et?, ???e?a t???f???? ?a? ?a?te??? ???? et??te?.

These habiliments are often specified: but I do not recollect any mention made of a sword, nor was the term Chrusaor of Grecian etymology.

Since then we may be a.s.sured that Chus was the person alluded to under the name of Chrusos, Chrubor, and Chrusaor; we need not wonder that his subst.i.tute Apollo is so often styled ???s?????, and ???s??????: that the harp, called by the Amonians [127] Chan-Or, and Cuth-Or, from the supposed inventor, should by the Grecians be denominated ???sea f?????

[128]?p???????: that so many cities, where Apollo was particularly worshipped, should be called Chruse, and Chrusopolis, the number of which was of no small [129]amount. Nor is this observable in cities only, but in rivers, which were named in the same manner. For it was usual, in the first ages, to consecrate rivers to Deities, and to call them after their names.

Hence many were denominated from Chusorus, which by the Greeks was changed to ???s????a?; and from this mistake they were supposed to abound with gold. The Nile was called Chrusorrhoas[130], which had no pretensions to gold: and there was a river of this name at [131]Damascus. Others too might be produced, none of which had any claim to that mineral. There was a stream Chrusorrhoas near the Amazonian city Themiscura in [132]Pontus: and the river Pactolus was of old so called, whence probably came the notion of its abounding with gold. [133]?a?t???? p?ta?? est? t?? ??d?a?----e?a?e?t?

de p??te??? ???s????a?. It was named Chrusorrhoas first, and in aftertimes Pactolus: whence we may conclude, in respect to gold, that the name was not given on account of any such circ.u.mstance; but the notion was inferred from the name.

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

e??a? p?? d??e? ? ?????.

In a former dissertation concerning the Shepherd Kings in Egypt, I have shewn that they were the sons of Chus, who came into that country under the t.i.tle of Auritae. They settled in a province named from them Cushan, which was at the upper part of Delta; and in aftertimes called Nomos Arabicus. It was in the vicinity of Memphis, and Aphroditopolis, which places they likewise [137]occupied. I have mentioned that Chusos was often expressed Chrusos, and the country of the Cuthim rendered the golden country. If then there be that uniformity in error which I maintain, it may be expected that, in the history of these places, there should be some reference to gold. It is remarkable that all this part of Egypt, conformably to what I have said, was called ???s?, Chruse. Here was the campus aureus, and Aphrodite Aurea of the Romans: and all the country about Memphis was styled golden. To this Diodorus, among others, bears witness: [138]??? te ?f??d?t?? ???a?es?a? pa?a t??? e???????? ???s?? ?? ??????S ??????S?OS, ?a?

ped??? e??a? ?a???e??? ???s?? ?f??d?t?? pe?? t?? ???a??e??? ?ef??. When the Cuthite shepherds came into Egypt, they made Memphis the seat of royal [139]residence: and hard by was the nome of Aphrodite, and the Arabian nome, which they particularly possessed: and which, in consequence of it, were both styled the regions of the Cuthim. Hence came the t.i.tle of [140]Aphrodite Chruse: and hence the country had the name of the Golden District. The island at the point of Delta, where stood the city Cercusora, is called Gieserat [141]Eddahib, or the Golden Island, at this day.

Diodorus mentions, that this appellation of Chruse was derived from _a very antient tradition_. This tradition undoubtedly related to the shepherds, those sons of Chus, who were so long in possession of the country; and whose history was of the highest antiquity.

The Cuthites in the west occupied only some particular spots: but from Babylonia eastward the greatest part of that extensive sea-coast seems to have been in their possession. In the history of these parts, there is often some allusion to gold, as may be seen in the island Chruse, above-mentioned; and in the Chersonesus Aurea, which lay beyond the Ganges: and not only of gold, but sometimes a reference to bra.s.s; and this from a similar mistake. For as Chusus was changed to Chrusus, ???s??, gold; so was Cal-Chus, the hill, or place of Chus, converted to Chalcus, ?a????, bra.s.s.

Colchis was properly Col-Chus; and therefore called also Cuta, and Cutaia.

But what was Colchian being sometimes rendered Chalcion, ?a?????, gave rise to the fable of brazen bulls; which were only Colchic Tor, or towers. There was a region named Colchis in [142]India: for where the Cuthites settled, they continually kept up the memory of their forefathers, and called places by their names. This being a secret to Philostratus, has led him into a deal of mysterious error. It is well known that this people were styled Oreitae, and Auritae, both in Egypt and in other parts. Philostratus says that [143]Apollonius came to a settlement of the Oreitae upon the Indian Ocean. He also visited their Pegadae; and, what is remarkable, he met with a people whose very rocks were brazen; their sand was brazen: the rivers conveyed down their streams fine filaments of bra.s.s: and the natives esteemed their land golden on account of the plenty of bra.s.s. Now what is this detail, but an abuse of terms, ill understood, and shamefully misapplied? Philostratus had heard of a region in India; the history of which he would fain render marvellous. The country, whither Apollonius is supposed to go, was a province of the Indo-Cuthites, who were to be met with in various parts under the t.i.tle of Oreitae. They were worshippers of fire, and came originally from the land of Ur; and hence had that name. The Pegadae of the country are what we now call PaG.o.das; and which are too well known to need describing. There were in this part of the world several cities, and temples, dedicated to the memory of Chus. Some of these are famous at this day, though denominated after the Babylonish dialect Cutha, and Cuta; witness Calcutta, and Calecut. The latter seems to have been the capital of the region called of old Colchis. This was more truly expressed Cal-Chus; which Philostratus has mistaken for ?a????, bra.s.s; and made the very [144]rocks and rivers abound with that mineral. And yet, that the old mistake about gold may not be omitted, he concludes with a strange ant.i.thesis, by saying, that the natives esteemed their country Chrusitis, or golden, from the quant.i.ty of [145]bra.s.s.

It has been my endeavour to prove that what the Grecians represented by Chrusos, Chrusor, and Chrusaor, should have been expressed Chus, Chusos, and Chusor, called also Chus-Orus. Chus was the son of Ham; and though the names of the Grecian Deities are not uniformly appropriated, yet Ham is generally looked upon as ?????, the Sun; and had the t.i.tle Dis, and Dios: hence the city of Amon in Egypt was rendered Diospolis. If then Chrusos, and Chrusor, be, as I have supposed, Chus; the person so denominated must have been, according to the more antient mythology, the son of Helius, and Dios. We find accordingly that it was so. The Scholiast upon Pindar expressly says, [146]???? pa?? ? ???s??. And in another place he is said to have been the offspring of Helius, who was no other than Cham. [147]??

?e?a? ?a? ?pe?????? ?????, e? de ????? ? ???s??. Magic and incantations are attributed to Chus, as the inventor; and they were certainly first practised among his sons: hence it is said by Sanchoniathon, [148]???

???s?? ?????? as??sa? ?a? ep?da?, ?a? a?te?a?. He was however esteemed a great benefactor; and many salutary inventions were ascribed to him. He had particularly the credit of being the first who ventured upon the seas: [149]???t?? te pa?t?? a????p?? p?e?sa?. Whether this can be said truly of Chus himself, is uncertain: it agrees full well with the history of his sons; who, as we have the greatest reason to be a.s.sured, were the first great navigators in the world.

OF

CANAAN, CNAAN,

AND

???S;

AND OF THE

DERIVATIVE ?????S.

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

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

[152]??dep?t' a?t???

?e???? Fae??? ep?de??eta? a?t??ess??.

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

[156]T?e???? t' ????pt???, ?a? ?s???d?? ?e?a ??t?a.

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

[157]?????a e?pe??, ??a pa?a ???tess?? a?a? e???a??e? ?p?????

?a????e?? e?ate???? ?t?????.

The measures and harmony of the Canaanites seem to have been very affecting, and to have made a wonderful impression on the minds of their audience. The infectious mode of worship prevailed so far, that the children of Israel were forbidden to weep, and make lamentation upon a festival: [158]???a? ?a? ???t??, ?a? ? de?? e? a?t? ??a?e??, ?? ?a?

e?e??a?. And Nehemiah gives the people a caution to the same purpose: [159]_This day is holy unto the Lord your G.o.d: mourn not, nor weep_. And Esdras counsels them in the same manner: [160]_This day is holy unto the Lord: be not sorrowful_. It is likewise in another place mentioned, that [161]_the Levites stilled all the people, saying, Hold your peace, for the day is holy: neither be ye grieved_. Such was the prohibition given to the Israelites: but among the Canaanites this shew of sorrow was encouraged, and made part of their [162]rites.

The father of this people is represented in the Mosaic history, according to our version, Canaan: but there is reason to think that by the Egyptians and other neighbouring nations it was expressed Cnaan. This by the Greeks was rendered ??aa?, and ??a?; and in later times ??a, Cna. [163]??a, ??t??

? F?????? e?a?e?t?--t? e?????? ??a??. We are told by Philo from Sanchoniathon, that [164]Isiris the Egyptian, who found out three letters, was the brother of Cna: by which is meant, that Mizram was the brother of Canaan. I have taken notice more than once of a particular term, ??, Uc; which has been pa.s.sed over unnoticed by most writers: yet is to be found in the composition of many words; especially such as are of Amonian original.

The tribe of Cush was styled by Manethon, before the pa.s.sage was depraved, ?????s??. Uch, says this author, in the sacred language of Egypt, signifies a [165]king. Hence it was conferred as a t.i.tle upon the G.o.d Sehor, who, as we may infer from Manethon and [166]h.e.l.lanicus, was called Ucsiris, and Icsiris; but by the later Greeks the name was altered to Isiris and Osiris.

And not only the G.o.d Sehor, or Sehoris was so expressed; but Cnas, or Canaan, had the same t.i.tle, and was styled Uc-Cnas, and the Gentile name or possessive was Uc-cnaos, ??-??a??: t? e?????? ?a? ??a??, as we learn from Stepha.n.u.s. The Greeks, whose custom it was to reduce every foreign name to something similar in their own language, changed ????a?? to ????e???, Uc Cnaus to Cucneus; and from ?? ??a? formed ??????. Some traces of this word still remain, though almost effaced; and may be observed in the name of the G.o.ddess Ichnaia. Instead of Uc-Cnaan the son of Ham, the Greeks have subst.i.tuted this personage in the feminine, whom they have represented as the daughter of the Sun. She is mentioned in this light by Lycophron: [167]??? ????? ???at??? ???a?a? ?ae??. They likewise changed Thamuz and Thamas of Canaan and Egypt to Themis a feminine; and called her Ichnaia Themis. She is so styled by Homer.

[168]Tea? d' esa? e?d??? pasa?, ?ssa? a??sta? esa?, ????? te, ?e?? te, ???a?? te Te??, ?a? a?ast???? ?f?t??t?.

???a?a is here used adjectively. ???a?a Te?? signifies Themis, or Thamuz, of [169]Canaan.

There was another circ.u.mstance, which probably a.s.sisted to carry on the mistake: a Canaanitish temple was called both Ca-Cnas, and Cu-Cnas; and adjectively[170] Cu-Cnaios; which terms there is reason to think were rendered ??????, and ????e???. Besides all this, the swan was undoubtedly the insigne of Canaan, as the eagle and vulture were of Egypt, and the dove of Babylonia. It was certainly the hieroglyphic of the country. These were the causes which contributed to the framing many idle legends, such as the poets improved upon greatly. Hence it is observable, that wherever we may imagine any colonies from Canaan to have settled and to have founded temples, there is some story about swans: and the Greeks, in alluding to their hymns, instead of Y???a?? asa, the music of Canaan, have introduced ????e??? asa, the singing of these birds: and, instead of the death of Thamuz, lamented by the Cucnaans, or priests, they have made the swans sing their own dirge, and foretell their own funeral. Wherever the Canaanites came, they introduced their national worship; part of which, as I have shewn, consisted in chanting hymns to the honour of their country G.o.d. He was the same as Apollo of Greece: on which account, Lucian, in compliance with the current notion, says, that the Cycni were formerly the a.s.sessors and ministers of that Deity. By this we are to understand, that people of this denomination were in antient times his priests. One part of the world, where this notion about swans prevailed, was in Liguria, upon the banks of the Erida.n.u.s. Here Phaethon was supposed to have met with his downfal; and here his brother Cycnus underwent the metamorphosis, of which we have spoken. In these parts some Amonians settled very early; among whom it appears that there were many from Canaan. They may be traced by the mighty works which they carried on; for they drained the river towards its mouth, and formed some vast ca.n.a.ls, called Fossae Philistinae. Pliny, speaking of the entrance into the Erida.n.u.s, says, [171]Inde ostia plana, Carbonaria, ac fossiones Philistinae, quod alii Tartarum vocant: omnia ex Philistinae fossae abundatione nascentia. These ca.n.a.ls were, undoubtedly the work of the Canaanites, and particularly of some of the Caphtorim, who came from Philistim: and hence these outlets of the river were named Philistinae. The river betrays its original in its name; for it has no relation to the Celtic language, but is apparently of Egyptian or Canaanitish etymology.

This is manifest from the terms of which it is made up; for it is compounded of Ur-Adon, sive Orus Adonis; and was sacred to the G.o.d of that name. The river, simply, and out of composition, was Adon, or Adonis: and it is to be observed, that this is the name of one of the princ.i.p.al rivers in Canaan. It ran near the city Biblus, where the death of Thamuz was particularly lamented. It is a circ.u.mstance taken notice of by many authors, and most pathetically described by Milton.

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

It is said that the Erida.n.u.s was so called first by [173]Pherecydes Syrus: and that my etymology is true, may in great measure be proved from the [174]Scholiast upon Aratus. He shews that the name was of Egyptian original, at least consonant to the language of Egypt; for it was the same as the Nile. It is certain that it occurred in the antient sphere of Egypt, whence the Grecians received it. The great effusion of water in the celestial sphere, which, Aratus says, was the Nile, is still called the Erida.n.u.s: and, as the name was of oriental original, the purport of it must be looked for among the people of those parts. The river Strymon, in Thrace, was supposed to abound with swans, as much as the Erida.n.u.s; and the antient name of this river was Palaestinus. It was so called from the Amonians, who settled here under the name of Adonians, and who founded the city Adonis. They were by the later Greeks styled, after the Ionic manner, Edonians, and their city Edonis. [175]St???? p?ta?? est? t?? T?a??? ?ata p???? ?d???da, p??s????e?et? de p??te??? ?a?a?st????. _The Strymon is a river of Thrace, which runs by the city Edonis: it was of old called the river Palaestinus_. In these places, and in all others where any of the Canaanites settled, the Grecians have introduced some story about swans.

Some of them seem to have gained access at Delphi; as did likewise others from Egypt: and by such was that oracle first founded. Egypt, among other names, was called Ait, and Ai Ait, by the Greeks expressed ?et?a: [176]?????? de--?a? ?????. The natives, in consequence of it, were called ?et???, and ?eta?; which was interpreted eagles. Hence, we are told by Plutarch, that some of the feathered kind, either eagles or swans, came from the remote parts of the earth, and settled at Delphi. [177]?et???

t??a?, ? ???????, ? ?e?e?t?a?e ???s?e, ????????s?? ap? t?? a???? t?? ???

ep? t? es?? fe??e???? e?? ta?t? s?pese?? ????? pe?? t?? ?a???e???

?fa???. These eagles and swans undoubtedly relate to colonies from Egypt and Canaan. I recollect but one philosopher styled Cygnus; and, what is remarkable, he was of Canaan. Antiochus, the Academic, mentioned by Cicero in his philosophical works, and also by [178]Strabo, was of Ascaloun, in Palestine; and he was surnamed Cygnus, the Swan: which name, as it is so circ.u.mstanced, must, I think, necessarily allude to this country.

As in early times colonies went by the name of the Deity whom they worshipped, or by the name of the insigne and hieroglyphic under which their country was denoted, every depredation made by such people was placed to the account of the Deity under such a device. This was the manner in which poets described things: and, in those days, all wrote in measure.

Hence, instead of saying that the Egyptians, or Canaanites, or Tyrians, landed and carried off such and such persons; they said, that it was done by Jupiter, in the shape of an eagle, or a swan, or a bull: subst.i.tuting an eagle for Egypt, a swan for Canaan, and a bull for the city of [179]Tyre.

It is said of the Telchines, who were Amonian priests, that they came to Attica under the conduct of Jupiter in the shape of an eagle.

[180]??et?? ??e??e?e d? a??e??? a?t?t?p?? ?e??.

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

Some of the same family were to be found among the Atlantes of Mauritania, and are represented as having the shape of swans. Prometheus, in aeschylus, speaks of them in the commission which he gives to Io: [181]_You must go_, says he, _as far as the city Cisthene in the Gorgonian plains, where the three Phorcides reside; those antient, venerable ladies, who are in the shape of swans, and have but one eye, of which they make use in common._ This history relates to an Amonian temple founded in the extreme parts of Africa; in which there were three priestesses of Canaanitish race; who, on that account, are said to be in the shape of swans. The notion of their having but one eye among them took its rise from an hieroglyphic very common in Egypt, and probably in Canaan: this was the representation of an eye, which was said to be engraved upon the pediment of their [182]temples.

As the land of Canaan lay so opportunely for traffic, and the emigrants from most parts went under their conduct, their history was well known.

They navigated the seas very early, and were necessarily acquainted with foreign regions; to which they must at one time have betaken themselves in great numbers, when they fled before the sons of Israel. In all the places where they settled they were famous for their hymns and music; all which the Greeks have transferred to birds, and supposed that they were swans who were gifted with this harmony. Yet, sweet as their notes are said to have been, there is not, I believe, a person upon record who was ever a witness to it. It is, certainly, all a fable. When, therefore, Plutarch tells us that Apollo was pleased with the music of swans, [183]??s??? te ?deta?, ?a? ?????? f??a??; and when aeschylus mentions their singing their own dirges; they certainly allude to Egyptian and Canaanitish priests, who lamented the death of Adon and Osiris. And this could not be entirely a secret to the Grecians, for they seem often to refer to some such notion.

Socrates termed swans his fellow-servants: in doing which he alluded to the antient priests, styled Cycni. They were people of the choir, and officiated in the temples of the same Deities; whose servant he professed himself to be. Hence Porphyry a.s.sures us, [184]?? pa???? ??d?????? a?t??

e?e?e? t??? ??????? (S???at??), _that Socrates was very serious when he mentioned swans as his fellow-servants._ When, therefore, Aristophanes speaks of the [185]Delian and Pythian swans, they are the priests of those places, to whom he alludes. And when it is said by Plato, that the soul of Orpheus, out of disgust to womankind, led the life of a [186]swan, the meaning certainly is, that he retired from the world to some cloister, and lived a life of celibacy, like a priest. For the priests of many countries, but particularly of Egypt, were recluses, and devoted themselves to [187]celibacy: hence monkery came originally from Egypt. Lycophron, who was of Egypt, and skilled in antient terms, styles Calchas, who was the priest of Apollo, a swan. [188]????ss?? ??pe?? ???t?? ??????. These epithets, the Scholiast tells us, belong to Apollo; and Calchas is called a swan, d?a t?

???a???, ?a? a?t????: _because he was an old prophet and priest_. Hence, at the first inst.i.tution of the rites of Apollo, which is termed the birth of the Deity, at Delos, it is said that many swans came from the coast of Asia, and went round the island for the s.p.a.ce of seven days.

[189]?????? de ?e?? e?p??te? a??d??

??????? ?a?t???? e?????sa?t? ??p??te?

?d?a??? pe?? ?????? ep?e?sa? de ???e??

???sa?? ?????e?, a??d?tat?? pete????.