A New System; or, an Analysis of Antient Mythology Volume Ii Part 15

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 h.e.l.lespont? to have worked the mines in the Pangean mountains, and in other places? to have made settlements in Euba, Attica, Botia, 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 aera, 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 t.i.tle. 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 t.i.tles of the Deity: but a.s.sumed 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 t.i.tle, 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 t.i.tles, out of reverence to their G.o.ds.

Wherever they came they built temples to them, and cities, under various denominations; all which were taken from some supposed attribute. These t.i.tles and attributes, though they belonged originally to one G.o.d, the Sun; yet being [1102]manifold, and misapplied, gave rise to a mult.i.tude of Deities, whose aera 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.

[1103]?? ? se ?ad?? ?fe?' e? pe?????t?

?ss? f?te?sa? d?se??? p?d??et??.

These are the words of Ca.s.sandra: upon which the Scholiast observes; ??????, ???? t?? ?ad????, ?a? ?ad??, ?t?? ????: _Prulis of Lesbos was the son of Cadmilus, or Cadmus, the same as Hermes_. And afterwards he mentions, [1104]? ?ad??, ?t?? ????, _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 t.i.tle of Hermes.

[1106]?ad??, ?? ?????? ????, a??a ?a? ???? ep??et??.

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]pa?t??f?? ?????a. And when Venus is represented in the allegory as making her a visit, she is said to go [1108]e?? d???

?????a? pa?t????, _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.

[1109]??????, ??s??? faesf??e, ?a? s?fe ?a???.

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

?????a?, 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.

[1111]??? ??? ?esfata pa?ta, tape? pep??e?a ??s?

???t??????? Fa??t?? ep???afe a?t?p???? ?e??.

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

[1112]???t?? ????? ?p?pe? ate????? ????a ??s??, ??? ??? pa?ta fe???sa?, ?sa s??pt????? ?f???

???se?.

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]???? ?e?eta?

Te?? e? ????pt? ??aata p??t?? ???e??. The invention is also attributed to Taut, or Thoth. [1114]???t?? est? ?aa?t??, ? t?? ??aat?? t?? ???es??

ep????sa?,--?? ????pt??? e? e?a?esa? T???, ??e?a?d?e?? de T??, ???? de ?????e? etef?asa?. 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]?? de ?? t?? t?? ??e?? ap??et?, ????p?? est? (t? a?a?a) t?? ?ad?? ade?fe??. He is speaking of the statue in the temple, which the priests told him belonged to a G.o.ddess, 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 G.o.ds, and particularly the mother of Jupiter.

[1117]?st' a? ?e?a te??? pa?da ????? e? f???t?t?.

Pindar speaks of Europa, as the [1118]daughter of t.i.tyus: 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 Ocea.n.u.s; 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 Botia: 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 pa.s.sed into Botia. 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 taf??, 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 circ.u.mstances 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 t.i.tles of the Egyptian G.o.d 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, Ocea.n.u.s, 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, Europae fratrem. He had moreover an Heroum at Sparta, which was erected by people styled the sons of [1126]Huraeus. We learn from Palaephatus, 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 circ.u.mstances, 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 princ.i.p.al 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 princ.i.p.ally be esteemed Ham, who by his posterity was looked up to as the Sun, and worshipped under his t.i.tles: a circ.u.mstance, 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 circ.u.mstance I make no doubt. [1132]Ab hoc Cadmo Eruditi Academiam, quasi Cadmiam deduc.u.n.t: quo nomine indigitari loc.u.m 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 (????a?) Moriae. 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.

Laertius styles him the hero Ecademus: [1135]?p? t???? ????? ???as??

??ad???. And Suidas to the same purpose; ?p? ??ad??? t???? ?????

???as?e?. But Eupolis, the comic writer, who was far prior, speaks of him as a Deity: [1136]?? e?s????? d????s?? ??ad??? Te??. The trees, which grew within the precincts, were looked upon as very sacred, [1137]??t??

?e?a?, and the place itself in antient times was of so great sanct.i.ty, that it was a profanation to laugh there; [1138]p??te??? e? ??ad??? ?de ?e?asa? e???s?a? e??a?.

The Ceramicus at Athens had the same name; and it was undoubtedly given from the same personage. ??ad??a. ?a?e?ta? de ??t?? ? ?e?a????. 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 t.i.tle of the Deity formed from his place of worship.

[1140]Malacae Hispaniae.

MARTI CIRADINO TEMPLUM COMMUNI VOTO Er.e.c.t.u.m.

Cir-Adon was the temple of Adon, or Adonis; the Amonian t.i.tle of the chief G.o.d. In like manner near mount Laphystium in Botia, the G.o.d [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 subst.i.tute bodies of men, who went under such t.i.tles, 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 G.o.d. In Egypt the princ.i.p.al 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]F?????a? ??t? ?a?e?? t?? ????. _The Phenicians call an ox Alpha_. And Hesychius speaks to the same purpose. ??fa, ???. 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]?p? de ??ate?a?

t?? ??? p?e??a? s?e??? epe??a? ?e????, e??ase??? ????? t?? Se?????.

_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]?e???? s??' ??ate??e pe??p?????, ??te ?????. 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.

[1150]?ade at?? pe??f??te, p???p?a??? ????? ???sse???

?aste?e?? t??a ?a????, ?? ?? ?e? te?e ?ast??.

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 ?f??, ?p??, ??p??: which terms were continually combined with the different t.i.tles 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 Graeci a Cadmo. [1151]Vossius. It made a part in all their [1152]mysteries; and was attended with some wonderful circ.u.mstances: of which I have before made some mention in the treatise de Ophiolatria. Colonies, which went abroad, not only went under the patronage, but under some t.i.tle of their G.o.d: and this Deity was in aftertimes supposed to have been the real conductor. As the Cadmians, and Europians, were Ophitae, both their temples, and cities, also the hills, and rivers, where they settled, were often denominated from this circ.u.mstance.

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, a.n.a.logous 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]??? e? ??? t?? ??a???t?? f?s??, ?a? t?? ?fe??, a?t?? e?e?e?ase? ? ?aa?t??, ?a? et' a?t?? a???? F?????e? te, ?a?

????pt???.

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 Euba, Attica, and Botia. 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 pa.s.sed 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 G.o.d: and many cities were denominated from him. Both [1156]Appian and Stepha.n.u.s 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 G.o.d had the t.i.tle of Bel, Baal, and Belial: which last the Greeks rendered ?e??a?. Hence Clemens instead of saying, what agreement can there be between Christ and Belial, says [1159]??? de s?f???s?? ???st?? p??? ??????. 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. ?e??a?--d?a???.

_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 Liba.n.u.s, 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 Liba.n.u.s, and Anti-Liba.n.u.s; 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 Liba.n.u.s 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 Liba.n.u.s, 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]?ad??--????? ?a?

S?d???? eas??e?e?. 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, Ophitae, and wherever they settled there will be always found some reference to their antient history, and religion. As they were particularly styled Ophitae, 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]Heliadae 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 Botia. 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 G.o.d of that country; and of the people likewise, by whom the building was erected. The natives of Botia 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 Botia, relates to the Ophite worship, which was there inst.i.tuted 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 Botia he is supposed to have pa.s.sed 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]Oreitae: all which have a reference to Egypt. The oracle at Dodona was founded by people from the same country, as we are a.s.sured 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]Phnice: and from another near Oric.u.m, called Palaeste; and from the coast and region styled Palaestina. This was the spot where Caesar 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 loc.u.m, qui adpellatur Palaeste, omnibus navibus incolumibus, milites exposuit. Lucan takes notice of the same circ.u.mstance, and the coast Palaestina.

[1182]Inde rapi cpere rates, atque aequora cla.s.sem Curva sequi; quae jam, vento fluctuque secundo Lapsa, Palaestinas uncis confixit arenas.

Here was the haven Comar, or [1183]Comarus, near the pool Aornus: and a city [1184]Oropus, similar to the Oropus of Syria, and Botia. 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 Erida.n.u.s, 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 Erida.n.u.s, 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 aetolia, and Phocis. There was in these parts a lake [1189]Conope, from Cycnus called also [1190]Cycnea; 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 Philistinae. 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 Encheliae, a town in Illyria, which circ.u.mstance is taken notice of by Lucan.

[1193]Tunc qui Dardaniam tenet Oricon, et vagus altis Dispersus sylvis Athamas, et _nomine prisco_ Encheliae, versi testantes funera Cadmi.