A New System; or, an Analysis of Antient Mythology Volume Ii Part 14

?e?f????. _Among the Persians, the Magi are persons addicted to philosophy, and to the worship of the Deity._ [987]Dion. Chrysostom, and Porphyry speak to the same purpose. By Zoroaster being the author of Magia, is meant, that he was the first promoter of religious rites, and the instructor of men in their duty to G.o.d. The war of Ninus with Zoroaster of Bactria relates probably to some hostilities carried on between the Ninevites of a.s.syria, and the Bactrians, who had embraced the Zoroastrian rites. Their priest, or prince, for they were of old the same, was named [988]Oxuartes; but from his office had the t.i.tle of Zoroaster; which was properly the name of the Sun, whom he adored. This religion began in Chaldea; and it is expressly said of this Bactrian king, that he borrowed the knowledge of it from that country, and added to it largely. [989]Cujus scientiae saeculis priscis multa ex Chaldaeorum arcanis Bactria.n.u.s addidit Zoroastres. When the Persians gained the empire in Asia, they renewed these rites, and doctrines.

[990]Multa deinde (addidit) Hystaspes Rex prudentissimus, Darii pater.

These rites were idolatrous; yet not so totally depraved, and gross, as those of other nations. They were introduced by Chus; at least by the Cuthites: one branch of whom were the Peresians, or Persians. The Cuthites of Chaldea were the original Magi, and they gave to Chus the t.i.tle of Zoroaster Magus, as being the first of the order. Hence the account given by Gregorius Turonensis is in a great degree true. [991]Primogeniti Cham filii Noe fuit Chus. Hic ad Persas transiit, quem Persae vocitavere Zoroastrem. Chus, we find, was called by this t.i.tle; and from him the religion styled Magia pa.s.sed to the Persians. But t.i.tles, as I have shewn, were not always determinately appropriated: nor was Chus the original person, who was called Zoroaster. There was another beyond him, who was the first deified mortal, and the prototype in this worship. To whom I allude, may, I think, be known from the history given above. It will not fail of being rendered very clear in the course of my procedure.

The purport of the term Zoroaster is said, by [992]the author of the Recognitions, and by others, to be _the living star_: and they speak of it as if it were of Grecian etymology, and from the words ???? and ast??. It is certainly compounded of Aster, which, among many nations, signified a star. But, in respect to the former term, as the object of the Persic and Chaldaic worship was the Sun, and most of their t.i.tles were derived from thence; we may be pretty certain, that by Zoro-Aster was meant Sol Asterius. Zor, Sor, Sur, Sehor, among the Amonians, always related to the Sun. Eusebius says, that Osiris was esteemed the same as Dionusus, and the Sun: and that he was called [993]Surius. The region of Syria was hence denominated S???a; and is at this day called Souria, from Sur, and Sehor, the Sun. The Dea Syria at Hierapolis was properly Dea Solaris. In consequence of the Sun's being called Sor, and Sur, we find that his temple is often mentioned under the name of [994]Beth-Sur, and [995]Beth-Sura, which Josephus renders [996]???-S???. It was also called Beth-Sor, and Beth-Soron, as we learn from [997]Eusebius, and [998]Jerome. That Suria was not merely a provincial t.i.tle is plain, from the Suria Dea being worshipped at Erix in [999]Sicily; and from an inscription to her at [1000]Rome. She was worshipped under the same t.i.tle in Britain, as we may infer from an Inscription at Sir Robert Cotton's, of Connington, in Cambridgeshire.

[1001]DEae SURIae SUB CALPURNIO LEG. AUG. &c.

Syria is called Sour, and Souristan, at this day.

[Ill.u.s.tration: Pl. XI. _Deus Azon Persicus._]

The Grecians therefore were wrong in their etymology; and we may trace the origin of their mistake, when they supposed the meaning of Zoroaster to have been vivens astrum. I have mentioned, that both Zon and [1002]Zoan signified the Sun: and the term Zor had the same meaning. In consequence of this, when the Grecians were told that Zor-Aster was the same as Zoan-Aster, they, by an uniform mode of mistake, expressed the latter ????; and interpreted Zoroaster aste?a ????. But Zoan signified the Sun. The city Zoan in Egypt was Heliopolis; and the land of Zoan the Heliopolitan nome.

Both Zoan-Aster, and Zor-Aster, signified Sol Asterius. The G.o.d Menes was worshipped under the symbol of a bull; and oftentimes under the symbol of a bull and a man. Hence we read of Meno-Taur, and of Taur-Men, in Crete, Sicily, and other places. The same person was also styled simply [1003]Taurus, from the emblem under which he was represented. This Taurus was also called Aster, and Asterius, as we learn from [1004]Lycophron, and his Scholiast. ? ?st????? ??t?? est?? ? ?a? ????ta????. _By Asterius is signified the same person as the Minotaur._ This Taur-Aster is exactly a.n.a.logous to [1005]Zor-Aster above. It was the same emblem as the Mneuis, or sacred bull of Egypt; which was described with a star between his horns.

Upon some of the [1006]entablatures at Naki Rustan, supposed to have been the antient Persepolis, we find the Sun to be described under the appearance of a bright [1007]star: and nothing can better explain the history there represented, than the account given of Zoroaster. He was the reputed son of Oromazes, the chief Deity; and his princ.i.p.al instructor was Azonaces, the same person under a different t.i.tle. He is spoken of as one greatly beloved by heaven: and it is mentioned of him, that he longed very much to see the Deity, which at his importunity was granted to him. This interview, however, was not effected by his own corporeal eyes, but by the mediation of an [1008]angel. Through this medium the vision was performed: and he obtained a view of the Deity surrounded with light. The angel, through whose intervention this favour was imparted, seems to have been one of those styled Zoni, and [1009]Azoni. All the vestments of the priests, and those in which they used to apparel their Deities, had sacred names, taken from terms in their worship. Such were Camise, Candys, Camia, Cidaris, Mitra, Zona, and the like. The last was a sacred fillet, or girdle, which they esteemed an emblem of the orbit described by Zon, the Sun. They either represented their G.o.ds as girded round with a serpent, which was an emblem of the same meaning; or else with this bandage, denominated [1010]Zona. They seem to have been secondary Deities, who were called Zoni and [1011]Azoni. The term signifies Heliadae: and they were looked upon as aethereal essences, a kind of emanation from the Sun. They were exhibited under different representations; and oftentimes like Cneph of Egypt. The fillet, with which the Azoni were girded, is described as of a fiery nature: and they were supposed to have been wafted through the air.

Arn.o.bius speaks of it in this light. [1012]Age, nunc, veniat, quaeso, per igneam zonam Magus ab interiore orbe Zoroastres. I imagine, that by Azonaces, ????a???, beforementioned, the reputed teacher of Zoroaster, was meant the chief Deity, the same as Oromanes, and Oromasdes. He seems to have been the supreme of those aethereal spirits described above; and to have been named Azon-Nakis, which signifies the great Lord, [1013]Azon.

Naki, Nakis, Nachis, Nachus, Negus, all in different parts of the world betoken a king. The temple at Istachar, near which these representations were found, is at this day called the palace of Naki Rustan, whoever that personage may have been.

[Ill.u.s.tration: Pl. XII. _Apud Kaempferum in Amnitat. Exot. p. 312_]

[Ill.u.s.tration: Zor-Aster, sive Taurus Solaris aegyptiacus]

ORPHEUS.

The character of Orpheus is in some respects not unlike that of Zoroaster, as will appear in the sequel. He went over many regions of the earth; and in all places, whither he came, was esteemed both as a priest, and a prophet. There seems to be more in his history than at first sight appears: all which will by degrees be unfolded. His skill in harmony is represented as very wonderful: insomuch that he is said to have tamed the wild beasts of the forest, and made the trees follow him. He likewise could calm the winds, and appease the raging of the sea. These last circ.u.mstances are taken notice of by a poet in some fine verses, wherein he laments his death.

[1014]??? et? ???ase?? a?e?? ????, ???? ?a?a?a?, ?? ??fet?? s?????, ?? pata?e?sa? ??a.

O?e? ?a?. ??.

He is mentioned, as having been twice in a state of [1015]death; which is represented as a twofold descent to the shades below. There is also an obscure piece of mythology about his wife, and a serpent; also of the Rhoia or Pomegranate: which seems to have been taken from some symbolical representation at a time, when the purport was no longer understood. The Orpheans dealt particularly in symbols, as we learn from Proclus.

[1016]??f???? d?a s?????, ???a???e??? d?a e??????, ta ?e?a ???e??

ef?ee???. His character for science was very great; and Euripides takes particular notice of some antient tablets, containing much salutary knowledge, which were bequeathed to the Thracians by Orpheus: [1017]??

??fe?? ?ate??a?e ?????. Plato styles his works [1018]???? ?ad??, _a vast lumber of learning_, from the quant.i.ty, which people pretended had been transmitted from him. He one while resided in Greece; and particularly at Thebes in Botia. Here he introduced the rites of Dionusus, and celebrated his Orgies upon mount [1019]Cithaeron. He is said to have been the first who inst.i.tuted those rites: and was the author of all mysterious worship.

[1020]???t?? ??fe?? ?st???a Te?? pa?ed??e?. All these were accompanied with science of another nature: for he is reputed to have been skilled in many arts.

From Thebes he travelled towards the sea-coast of Chaonia, in order to recover his lost Eurydice; who had been killed by a serpent. According to [1021]Agatharchides Cnidius it was at Aorthon in Epirus, that he descended for this purpose to the shades below. The same account is given by [1022]Pausanias, who calls the place more truly Aornon. In the Orphic Argonauts it is said to have been performed at Taenarus in [1023]Laconia. He likewise resided in Egypt, and travelled over the regions of Libya; and every where instructed people in the rites, and religion, which he professed. In the same manner he went over a great part of the world.

[1024]O? ????? ep? ?a?a? ape??et??, ?de p???a?, ????pt?, ???? te, ??t??? a?a ?esfata fa????.

Some make Orpheus by birth a Thracian; some an Arcadian: others a Theban.

Pausanias mentions it as an opinion among the [1025]Egyptians, that both Orpheus, and Amphion, were from their country. There is great uncertainty about his parents. He is generally supposed to have been the son of agrus, and Calliope: but Asclepiades made him the son of Apollo, by that [1026]G.o.ddess. By some his mother was said to have been Menippe; by others [1027]Polymnia. He is also mentioned as the son of [1028]Thamyras. Plato differs from them all, and styles both Orpheus, and Musaeus, [1029]Se?????

?a? ???s?? e??????, _the offspring of the Moon, and the Muses_: in which account is contained some curious mythology. The princ.i.p.al place of his residence is thought to have been in Pieria near mount Haemus. He is also said to have resided among the Edonians; and in Sithonia, at the foot of mount Pangaeus; also upon the sea-coast at Zona. In all these places he displayed his superiority in science; for he was not only a Poet, and skilled in harmony, but a great Theologist and Prophet; also very knowing in medicine, and in the history of the [1030]heavens. According to Antipater Sidonius, he was the author of Heroic verse. And some go so far as to ascribe to him the invention of letters; and deduce all knowledge from [1031]him.

Many of the things, reported to have been done by Orpheus, are attributed to other persons, such as [1032]Eetion, Musaeus, Melampus, Linus, Cadmus, and Philammon. Some of these are said to have had the same [1033]parents.

Authors in their accounts of Orpheus, do not agree about the manner of his [1034]death. The common notion is, that he was torn to pieces by the Thracian women. But, according to Leonides, in Laertius, he was slain by lightning: and there is an [1035]epitaph to that purpose. The name of Orpheus is to be found in the lists of the Argonauts: and he is mentioned in the two princ.i.p.al poems upon that subject. Yet there were writers who placed him eleven generations before the war of Troy, consequently ten generations before that expedition. [1036]Ge???e p?? ?a ?e?e?? t??

???????--???a? de ?e?ea? ?? ?? de ?a f?s??. _He was born eleven ages before the siege of Troy, and he is said to have lived nine ages; and according to some eleven_. This extent of [1037]life has been given him in order to bring him down as low as the aera of the Argonauts: though, if we may believe Pherecydes Syrus, he had no share in that expedition.

To remedy the inconsistences, which arise in the history of Orpheus, writers have supposed many persons of this name. Suidas takes notice of no less than four in [1038]Thrace. But all these will not make the history consistent. Vossius therefore, with good reason, doubts whether such a person ever existed. Nay, he a.s.serts, [1039]Triumviros istos Poeseos, Orphea, Musaeum, Linum, non fuisse: sed esse nomina ab antiqua Phnic.u.m lingua, qua usi Cadmus, et aliquamdiu posteri. There is great truth in what Vossius here advances: and in respect to Orpheus, the testimony of Aristotle, quoted by him from Cicero, is very decisive. [1040]Orpheum poetam docet Aristoteles nunquam fuisse. Dionysius, as we learn from Suidas, affirmed the same thing. Palaephatus indeed admits the man; but sets aside the history. [1041]?e?d?? ?a? ? pe?? t?? T?fe?? ????. _The history too of Orpheus is nothing else but a fable_. From what has been said, I think it is plain, that under the character of this personage we are to understand a people named [1042]Orpheans; who, as Vossius rightly intimates, were the same as the Cadmians. In consequence of this, there will sometimes be found a great similarity between the characters of these two persons.

I have shewn, that Colonies from [1043]Egypt settled in the region of Sethon, called afterwards Sethonia, upon the river Palaestinus. They were likewise to be found in the countries of Edonia, Pieria, and Peonia: in one of which they founded a city and temple. The Grecians called this city Orpheus: [1044]??fe?? est? p???? ?p? t? ??e???. _Orpheus is a city of Thrace, below Pieria_. But the place was originally expressed Orphi, by which is meant the oracular temple of Orus. From hence, and from the worship here inst.i.tuted, the people were styled Orphites, and Orpheans.

They were noted for the Cabiritic mysteries; and for the Dionusiaca, and worship of Damater. They were likewise very famous for the medicinal arts; and for their skill in astronomy and music. But the Grecians have comprehended, under the character of one person, the history of a people.

When they settled in Thrace, they introduced their arts, and their worship, among the barbarous [1045]natives, by whom they were revered for their superior knowledge. They likewise bequeathed many memorials of themselves, and of their forefathers, which were probably some emblematical sculptures upon wood or stone: hence we read of the tablets of Orpheus preserved in Thrace, and particularly upon mount [1046]Haemus. The temple which they built upon this mountain seems to have been a college, and to have consisted of a society of priests. They were much addicted to celibacy, as we may judge from their history; and were, in great measure, recluses after the mode of Egypt and Canaan. Hence it is said of Orpheus, that he secreted himself from the world, and led the life of a [1047]Swan: and it is moreover mentioned of Aristaeus, when he made a visit to Dionusus upon mount Haemus, that he disappeared from the sight of men, and was never after [1048]seen. According to the most common accounts concerning the death of Orpheus, it was owing to his principles, and manner of life. He was a solitary, and refused all commerce with womankind: hence the Maenades, and other women of Thrace, rose upon him, and tore him to pieces. It is said, that his head, and lyre were thrown into the Hebrus; down which they were wafted to Lemnos. What is here mentioned of Orpheus, undoubtedly relates to the Orpheans, and to their temple upon mount Haemus. This temple was in process of time ruined: and there is great reason to think, that it was demolished upon account of the cruelties practised by the priests, and probably from a detestation of their unnatural crimes, to which there are frequent allusions. Ovid having given a character of Orpheus, concludes with an accusation to this purpose.

[1049]Ille etiam Thrac.u.m populis fuit auctor amores In teneros transferre mares: citraque juventam aetatis breve ver, et primos carpere flores.

Those of the community, who survived the disaster, fled down the Hebrus to Lesbos; where they either found, or erected, a temple similar to that which they had quitted. Here the same worship was inst.i.tuted; and the place grew into great reputation. They likewise settled at Lenmos. This island lay at no great distance from the former; and was particularly devoted to the Deity of fire. It is said by Hecataeus, that it received the name of Lemnos from the Magna Dea, Cybele. She was styled by the natives ?????, and at her shrine they used to sacrifice young persons. [1050]?p? e?a???

?e??e??? Te??? ta?t? de ?a? pa??e???? e????. They seem to have named the temple at Lesbos Orphi, and Orphe caput: and it appears to have been very famous on account of its oracle. Philostratus says, that the Ionians, and aeolians, of old universally consulted it: and, what is extraordinary, that it was held in high estimation by the people of [1051]Babylonia. He calls the place the head of Orpheus: and mentions, that the oracle proceeded from a cavity in the earth; and that it was consulted by Cyrus, the Persian.

That the Babylonians had a great veneration for a temple named Orphi, I make no doubt: but it certainly could not be the temple at Lesbos. During the Babylonish empire, Greece, and its islands, were scarcely known to people of that country. And when the Persians succeeded, it is not credible, that they should apply to an oracle at Lesbos, or to an oracle of Greece. They were too refined in their religious notions to make any such application. It is notorious, that, when Cambyses, and Ochus, invaded Egypt, and when Xerxes made his inroad into Greece, they burnt and ruined the temples in each nation, out of abomination to the worship. It was another place of this name, an oracle of their own, to which the Babylonians, and Persians, applied. For it cannot be supposed, in the times spoken of, that they had a correspondence with the western world. It was Ur, in Chaldea, the seat of the antient Magi, which was styled Urphi, and Orphi, on account of its being the seat of an oracle. That there was such a temple is plain from Stepha.n.u.s Byzantinus, who tells us, [1052]?a?te???

e?e?? a?t??? (?a?da????) pa?a a?a????, ?? ?e?f?? pa?' ????s?. _The Chaldeans had an oracle as famous among the people of those parts, as Delphi was among the Grecians_. This temple was undoubtedly styled Urphi. I do not mean, that this was necessarily a proper name; but an appellative, by which oracular places were in general distinguished. The city Edessa in Mesopotamia seems likewise to have had the name of Urphi, which was given on account of the like rites, and worship. That it was so named, we may fairly presume from its being by the natives called [1053]Urpha, at this day. It was the former temple, to which the Babylonians, and Persians had recourse: and it was from the Magi of these parts, that the Orphic rites and mysteries were originally derived. They came from Babylonia to Egypt, and from thence to Greece. We accordingly find this particular in the character of Orpheus, [1054]e??a? de t?? ??fea a?e?sa? de????, _that he was great in all the mysteries of the Magi_. We moreover learn from Stepha.n.u.s Monachius, that Orphon, a term of the same purport as Orpheus, was one of the appellations, by which the Magi were called. [1055]Orphon, quod Arabibus Magum sonat. In short, under the character of Orpheus, we have the history both of the Deity, and of his votaries. The head of Orpheus was said to have been carried to Lemnos, just as the head of Osiris used to be wafted to Byblus. He is described as going to the shades below, and afterwards returning to upper air. This is similar to the history of Osiris, who was supposed to have been in a state of death, and after a time to have come to life. There was moreover something mysterious in the death of Orpheus; for it seems to have been celebrated with the same frantic acts of grief, as people practised in their lamentations for Thamuz and Osiris, and at the rites of Baal. The Bistonian women, who were the same as the Thyades, and Maenades, used to gash their arms with knives, and besmear themselves with [1056]blood, and cover their heads with ashes. By this display of sorrow we are to understand a religious rite; for Orpheus was a t.i.tle, under which the Deity of the place was worshipped. He was the same as Orus of Egypt, whom the Greeks esteemed both as Apollo, and Hephaistus.

That he was a deity is plain from his temple and oracle abovementioned: which, we find, were of great repute, and resorted to by various people from the opposite coast.

As there was an Orpheus in Thrace, so there appears to have been an Orpha in [1057]Laconia, of whose history we have but few remains. They represent her as a Nymph, the daughter of Dion, and greatly beloved by Dionusus. She was said, at the close of her life, to have been changed to a tree. The fable probably relates to the Dionusiaca, and other Orphic rites, which had been in early times introduced into the part of the world abovementioned, where they were celebrated at a place called Orpha. But the rites grew into disuse, and the history of the place became obsolete: hence Orpha has been converted to a nymph, favoured of the G.o.d there worshipped; and was afterwards supposed to have been changed to one of the trees, which grew within its precincts.

Many undertook to write the history of Orpheus; the princ.i.p.al of whom were Zopurus of Heraclea, Prodicus Chius, Epigenes, and Herodorus. They seem all to have run into that general mistake of forming a new personage from a t.i.tle, and making the Deity a native, where he was inshrined. The writings, which were transmitted under the name of Orpheus, were innumerable: and are justly ridiculed by Lucian, both for their quant.i.ty, and matter. There were however some curious hymns, which used to be of old sung in Pieria, and Samothracia; and which Onomacritus copied. They contain indeed little more than a list of t.i.tles, by which the Deity in different places was addressed. But these t.i.tles are of great antiquity: and though the hymns are transmitted in a modern garb, the person, through whom we receive them, being as late as [1058]Pisistratus, yet they deserve our notice. They must necessarily be of consequence, as they refer to the worship of the first ages, and afford us a great insight into the Theology of the antients.

Those specimens also, which have been preserved by Proclus, in his dissertations upon Plato, afford matter of great curiosity. They are all imitations, rather than translations of the antient Orphic poetry, accompanied with a short comment. This poetry was in the original Amonian language, which grew obsolete among the h.e.l.ladians, and was no longer intelligible: but was for a long time preserved in [1059]Samothracia, and used in their sacred rites.

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 aera: and many circ.u.mstances 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 Botia. 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 G.o.ds, and G.o.ddesses; 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 dipus.

Bochart with wonderful ingenuity, and equal learning, tries to solve the aenigmas, under which this history is represented. He supposes Cadmus to have been a fugitive Canaanite, who fled from the face of Joshua: and that he was called Cadmus from being a Cadmonite, which is a family mentioned by Moses. In like manner he imagines, that Harmonia had her name from mount Hermon, which was probably in the district of the Cadmonites. The story of the dragon he deduces from the Hevaei, or Hivites; the same people as the Cadmonites. He proceeds afterwards with great address to explain the rest of the fable, concerning the teeth of the dragon, which were sown; and the armed men, which from thence arose: and what he says is in many particulars attended with a great shew of probability. Yet after all his ingenious conjectures, I am obliged to dissent from him in some points; and particularly in one, which is of the greatest moment. I cannot be induced to think, that Cadmus was, as Bochart represents him, a Phenician. Indeed I am persuaded, that no such person existed. If Cadmus brought letters from Phenicia, how came he to bring but sixteen; when the people, from whom he imported them, had undoubtedly more, as we may infer from their neighbours?

And if they were the current letters of Greece, as Herodotus intimates; how came it to pa.s.s, that the tablet of Alcmena, the wife of Amphitryon, the third in descent from Cadmus, could not be understood, as we are a.s.sured 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]???? t?p??? e??a? t?? ep? ???te?

as??e???t? ??aat????. _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, a.s.sures us, that he saw specimens of their writing at Thebes, in the temple of Apollo [1064]Ismenius: that there was a tripod as antient as the reign of Laius, the son of Labdacus; with an inscription, which imported, that it had been there dedicated by Amphitryon upon his victory over the Teleboae. I make no doubt, but that Herodotus saw tripods with antient inscriptions: and there might be one with the name of Amphitryon: but how could he be sure that it was the writing of that person, and of those times? We know what a pleasure there is in enhancing the antiquity of things; and how often inscriptions are forged for that purpose. Is it credible that the characters of Amphitryon should be so easy to be apprehended, when those of his wife Alcmena could not be understood? and which of the two are we in this case to believe, Herodotus or Plutarch? I do not mean that I give any credence to the story of Alcmena and her tablet: nor do I believe that there was a tripod with characters as antient as Amphitryon. I only argue from the principles of the Greeks to prove their inconsistency. The Pheneatae in Arcadia shewed to Pausanias an inscription upon the basis of a brazen statue, which was dedicated to [1065]Poseidon Hippius. It was said to have been written by Ulysses, and contained a treaty made between him and some shepherds. But Pausanias acknowledges that it was an imposition; for neither statues of bra.s.s, 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 subst.i.tutes. We are told that Cadmus was a Phenician: but Diodorus Siculus speaks of him as a.s.suredly of Egypt; and mentions moreover, that he was a native of the Thebas: [1067]?ad?? e? T??? ??ta t?? ????pt???. Pherecydes Syrus also, from whom most of the mythology of Greece was borrowed, makes Cadmus an [1068]Egyptian, the son of Agenor and Argiope, who was the daughter of Nilus. By others he is said to have been the son of Antiope, the daughter of Belus: consequently he must originally have been of Babylonish extraction. His father Agenor, from whom he is supposed to have been instructed in the sciences, is represented by Nonnus as residing at Thebes.

[1069]?at??a ?espes??? deda?e??? ????a te????, ????pt??? s?f??? eta?ast???, ??? ??????

?ef?d?? e??aet?? ??at?p???? ??ee T???.

We learn the same from the Scholiast upon Lycophron, who styles the king Ogugus. [1070]?a? ? O????? T??? ????pt??? ?? ?as??e??, ??e? ? ?ad??

?pa????, e???? e? ???ad? ta? ?ptap????? e?t?se. _Moreover Ogugus was king of Thebes in Egypt: of which country was Cadmus, who came into Greece, and built the city styled Heptapulae_. It was from the same part of the world, that the mysteries were imported, in which Cadmus is represented as so knowing: and here it was, that he was taught hieroglyphics, and the other characters, which are attributed to him. For he is said to have been expert [1071]?e???? ?p?s??p????? ?a?a?ata ???a ?a?a.s.s??. 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 h.e.l.las, he is said to have reigned in conjunction with Phnix, both at Sidon and Tyre.

[1072]F????? ?a? ?ad??, ap? T??? t?? ????pt??? e?e????te? e?? t?? S???a?

????? ?a? S?d???? eas??e?sa?. _Phnix 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 h.e.l.ladians 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 princ.i.p.al 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 h.e.l.lespont 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]h.e.l.lespont, 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]?de ?ad?? p???t??

pe?? T?a???, ?a? t? ?a??a??? ????. We hear of him afterwards in [1086]Euba; 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 Heroum erected to him by Eurotas, and his brethren, the sons of Huraeus. He must have resided a great while in [1088]Attica; for there were many edifices about Athens attributed to him. He settled at Tanagra in Botia; 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]?as??e?e? ?ad?? t?? ????????. He reigns over the country which receives its name from his son. [1091]??????a--ap? ????????

t?? ?ad???? pa?d??. Now whoever is truly acquainted with antiquity, must know, that, in the times here spoken of, little correspondence was maintained between nation and nation. Depredations were very frequent; and every little maritime power was in a state of [1092]piracy: so that navigation was attended with great peril. It is not therefore to be believed, that a person should so often rove upon the seas amid such variety of nations, and reside among them at his pleasure: much less that he should build temples, found cities, and introduce his religion, wherever he listed; and this too in such transient visits. Besides, according to the Egyptian accounts, the chief of his adventures were in Libya. He married Harmonia at the lake [1093]Tritonis; and is said to have founded in that part of the world no less. than an hundred cities:

[1094]???st?d? ?ad?? a?????

???sa? p????? ??at??tada.

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

[1095]?a? ???e? st?at???t? pa?' ?spe???? ???a ?a???, ?????ef? ?a???te? ??????? astea ?ad??.

Carthage itself was of old called [1096]Cadmeia: so that he may be ranked among the founders of that city. ?a???d??, ??t??p???? ?????--e?a?e?t? de ?a??? p????, ?a? ?ade?a. He is mentioned by Moses Ch.o.r.enensis 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]?a???d?? p???? ??e??a?.