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A
NEW SYSTEM;
OR, AN
ANALYSIS
OF
ANTIENT MYTHOLOGY:
WHEREIN AN ATTEMPT IS MADE TO DIVEST TRADITION OF FABLE;
AND TO REDUCE THE TRUTH TO ITS ORIGINAL PURITY,
BY JACOB BRYANT, ESQ.
_THE THIRD EDITION._
IN SIX VOLUMES.
WITH A PORTRAIT AND
SOME ACCOUNT OF THE AUTHOR;
A VINDICATION OF THE APAMEAN MEDAL;
Observations and Inquiries relating to various
Parts of Antient History;
A COMPLETE INDEX,
AND FORTY-ONE PLATES, NEATLY ENGRAVED.
VOL. II.
LONDON:
PRINTED FOR J. WALKER; W.J. AND J. RICHARDSON; R. FAULDER AND SON; R. LEA;
J. NUNN; CUTHELL AND MARTIN; H.D. SYMONDS; VERNOR, HOOD, AND SHARPE; E.
JEFFERY; LACKINGTON, ALLEN, AND CO.; J. BOOKER; BLACK, PARRY, AND
KINGSBURY; J. ASPERNE; J. MURRAY; AND J. HARRIS.
1807.
* * * * *
A
NEW SYSTEM
OR AN
ANALYSIS
OF
ANTIENT MYTHOLOGY.
* * * * *
PHOENIX AND PHOENICES.
As there has been much uncertainty about the purport and extent of these
terms; and they are of great consequence in the course of history; I will
endeavour to state their true meaning. Phoinic, or Poinic, was an Egyptian
and Canaanitish term of honour; from whence were formed [Greek: Phoinix,
Phoinikes, Phoinikoeis] of the Greeks, and Phoinic, Poinicus, Poinicius of
the Romans; which were afterwards changed to Phoenix, Punicus, and
[1]Puniceus. It was originally a title, which the Greeks made use of as a
provincial name: but it was never admitted as such by the people, to whom
it was thus appropriated, till the Greeks were in possession of the
country. And even then it was but partially received: for though mention is
made of the coast of Phoenice, yet we find the natives called Sidonians,
Tyrians, and [2]Canaanites, as late as the days of the Apostles. It was an
honorary term, compounded of Anac with the Egyptian prefix; and rendered at
times both Phoinic and Poinic. It signified a lord or prince: and was
particularly assumed by the sons of Chus and Canaan. The Mysians seem to
have kept nearest to the original pronunciation, who gave this title to the
God Dionusus, and called him Ph'anac.
[3]Ogygia me Bacchum vocat,
Osirin AEgyptus putat,
Mysi Phanacem.
It was also conferred upon many things, which were esteemed princely and
noble. Hence the red, or scarlet, a colour appropriated to great and
honourable personages, was styled Phoinic. The palm was also styled
Phoinic, [Greek: Phoinix]: and the antients always speak of it as a stately
and noble tree. It was esteemed an emblem of honour; and made use of as a
reward of victory. Plurimarum palmarum homo, was a proverbial expression
among the Romans, for a soldier of merit. Pliny speaks of the various
species of palms; and of the great repute in which they were held by the
Babylonians. He says, that the noblest of them were styled the royal Palms;
and supposes that they were so called from their being set apart for the
king's use. But they were very early an emblem of royalty: and it is a
circumstance included in their original name. We find from Apuleius, that
Mercury, the [4]Hermes of Egypt, was represented with a palm branch in his
hand: and his priests at Hermopolis used to have them stuck in their
[5]sandals, on the outside. The Goddess [6]Isis was thus represented: and
we may infer that Hermes had the like ornaments; which the Greeks mistook
for feathers, and have in consequence of it added wings to his feet. The
Jews used to carry boughs of the same tree at some of their festivals; and
particularly at the celebration of their nuptials: and it was thought to
have an influence at the birth. Euripides alludes to this in his Ion; where
he makes Latona recline herself against a Palm tree, when she is going to
produce Apollo and Diana.
[7][Greek: Phoinika Par' habrokoman]
[Greek: Entha locheumata semn' elocheusato]
[Greek: Lato.]
In how great estimation this tree was held of old, we may learn from many
passages in the sacred writings. Solomon says to his espoused, [8]_how fair
and how pleasant art thou, O Love, for delights: thy stature is like a Palm
tree_. And the Psalmist for an encouragement to holiness, says, [9]_that
the righteous shall flourish like the Palm tree_: for the Palm was supposed
to rise under a weight; and to thrive in proportion to its being
[10]depressed. There is possibly a farther allusion in this, than may at
first appear. The antients had an opinion, that the Palm was immortal: at
least, if it did die, it recovered again, and obtained a second life by
renewal. Hence the story of the bird, styled the Phoenix, is thought to
have been borrowed from this tree. Pliny, in describing the species of
Palm, styled Syagrus, says, [11]Mirum de ea accepimus, cum Phoenice Ave,
quae putatur ex hujus Palmae argumento nomen accepisse, iterum mori, et
renasci ex seipsa. Hence we find it to have been an emblem of immortality
among all nations, sacred and prophane. The blessed in heaven are
represented in the Apocalypse by St. John, [12]as standing before the
throne in white robes, with branches of Palm in their hands. The notion of
this plant being an emblem of royalty prevailed so far, that when our
Saviour made his last entrance into Jerusalem, the people took branches of
Palm trees, and accosted him as a prince, crying, [13]_Hosanna--blessed is
the King of Israel_.
The title of Phoinic seems at first to have been given to persons of great
stature: but, in process of time, it was conferred upon people of power and
eminence, like [Greek: anax] and [Greek: anaktes] among the Greeks. The
Cuthites in Egypt were styled Royal Shepherds, [Greek: Basileis Poimenes],
and had therefore the title of Phoenices. A colony of them went from thence
to Tyre and Syria: hence it is said by many writers that Phoenix came from
Egypt to Tyre. People, not considering this, have been led to look for the
shepherd's origin in Canaan, because they were sometimes called Phoenices.
They might as well have looked for them in Greece; for they were equally
styled [14][Greek: Hellenes], Hellenes. Phoenicia, which the Greeks called
[Greek: Phoinike], was but a small part of Canaan. It was properly a slip
of sea coast, which lay within the jurisdiction of the Tyrians and
Sidonians, and signifies Ora Regia; or, according to the language of the
country, the coast of the Anakim. It was a lordly title, and derived from a
stately and august people. All the natives of Canaan seem to have assumed
to themselves great honour. The Philistines are spoken of as [15]Lords, and
the merchants of Tyre as Princes; whose grandeur and magnificence are often
alluded to in the Scriptures. The prophet Ezekiel calls them the princes of
the sea. [16]_Then all the princes of the sea shall come down from their
thrones, and lay away their robes, and put off their broidered garments._
And Isaiah speaks to the same purpose. [17]_Who hath taken this counsel
against Tyre, that crowning city, whose merchants are princes; whose
traffickers are the honourable of the earth?_ The scripture term by which
they are here distinguished is [Hebrew: SHRIM], Sarim: but the title which
they assumed to themselves was Ph'anac, or Ph'oinac, the Phoenix of the
Greeks and Romans. And as it was a mere title, the sacred writers of the
old testament never make use of it to distinguish either the people or
country. This part of Canaan is never by them called Phoenicia: yet others
did call it so; and the natives were styled Phoenices before the birth of
Homer. But this was through mistake; for it was never used by the natives
as a provincial appellation. I have shewn that it was a title of another
sort, a mark of rank and pre-eminence: on this account it was assumed by
other people, and conferred upon other places. For this reason it is never
mentioned by any of the sacred writers before the captivity, in order to
avoid ambiguity. The Gentile writers made use of it; and we see what
mistakes have ensued. There were Phoenicians of various countries. They
were to be found upon the Sinus [18]Persicus, upon the Sinus [19]Arabicus,
in Egypt, in [20]Crete, in [21]Africa, in [22]Epirus, and even in Attica.
[23][Greek: Phoinikes--genos ti Atheneisi]. _There is a race of people
called Phoenicians_ _among the [24]Athenians._ In short, it was a title
introduced at Sidon, and the coast adjoining, by people from Egypt: and who
the people were that brought it may be known from several passages in
antient history; but particularly from an extract in Eusebius, [25][Greek:
Phoinix kai Kadmos, apo Thebon ton Aiguption exelthontes eis ten Surian,
Turou kai Sidonos ebasileuon.] _Phoenix and Cadmus, retiring from Thebes,
in Egypt, towards the coast of Syria, settled at Tyre and Sidon, and
reigned there._ It is said, that [26]Belus carried a colony to the same
parts: and from what part of the world [27]Belus must be supposed to have
come, needs not to be explained. Euripides styles Cepheus the king of
Ethiopia, the son of Phoenix: and Apollodorus makes him the son of Belus:
hence we may infer, that Belus and Phoenix were the same. Not that there
were any such persons as Phoenix and Belus, for they were certainly titles:
and, under the characters of those two personages, Colonies, named Belidae
and Phoenices, went abroad, and settled in different parts. Their history
and appellation may be traced from Babylonia to Arabia and Egypt; and from
thence to Canaan, and to the regions in the west. It were therefore to be
wished, that the terms Phoenix and Phoenicia had never been used in the
common acceptation; at least when the discourse turns upon the more antient
history of Canaan. When the Greeks got possession of the coast of Tyre,
they called it Phoenicia: and from that time it may be admitted as a
provincial name. In consequence of this, the writers of the New Testament
do not scruple to make use of it, but always with a proper limitation; for
the geography of the Scriptures is wonderfully exact. But the Greek and
Roman writers often speak of it with a greater latitude, and include Judea
and Palestina within its borders; and sometimes add Syria and Idume. But
these countries were all separate and distinct; among which Phoenicia bore
but a small proportion. Yet, small as it may have been, many learned men
have thought, that all the colonies, which at times settled upon the coast
of the Mediterranean, were from this quarter; and that all science was of
Phoenician original. But this is not true according to their acceptation of
the term. Colonies did settle; and science came from the east: but not
merely from the Sidonian. I shall shew, that it was principally owing to a
prior and superior branch of the family.
* * * * *
ADDENDA.
_OF THE PALM TREE_.
Phoenix was a colour among horses. They were styled Phoenices, and
[28]Phoeniciati, from the colour of the Palm tree, which they resembled;
and upon the same account had the name of Spadices. This, according to
Aulus Gellius, was a term synonymous with the former. [29]Rutilus, et
Spadix Phoenicii [Greek: sunonumos], exuberantiam splendoremque significant
ruboris, quales sunt fructus Palmae arboris, nondum sole incocti: unde
spadicis et Phoenicei nomen est. [30]Spadix, [Greek: spadix], avulsus est a
Palma termes cum fructu. Homer, describing the horses of Diomedes, says,
that the one was Phoenix, or of a bright Palm colour, with a white spot in
his forehead like a moon.
[31][Greek: Hos to men allo toson phoinix en, ende metopoi]
[Greek: Leukon sem' etetukto peritrochon euete mene.]
Upon this the Scholiast observes, [Greek: Phoinikes to chroma, etoi
purrhos]. The horse was of a Palm colour, which is a bright red. We call
such horses bays, which probably is a term of the same original. The branch
of a Palm tree was called Bai in Egypt; and it had the same name in other
places. Baia, [Greek: Baia], are used for Palm-branches by St. John.
[32][Greek: Ta baia ton Phoinikon]. And it is mentioned by the author of
the book of Maccabees, that the Jews, upon a solemn occasion, entered the
temple. [33][Greek: Meta aineseos kai baion]. And Demetrius writes to the
high priest, Simon, [34][Greek: Ton stephanon ton chrusoun kai ten Bainen,
ha apesteilate, kekomismetha.] Coronam auream et Bainem, quae misistis,
accepimus. The Greeks formed the word [Greek: baine] from the Egyptian Bai.
The Romans called the same colour Badius. [35]Varro, speaking of horses,
mentions,
Hic badius, ille gilvus, ille Murinus.
As the Palm tree was supposed to be immortal; or, at least, if it did die,
to revive, and enjoy a second life, the Egyptians gave the name of Bai to
the soul: [36][Greek: Esti men gar to bai psuche.]
* * * * *
OF THE
TERM CAHEN:
THE
COHEN, [Hebrew: KHN], OF THE HEBREWS.
I have before taken notice that the term Cahen denoted a Priest, or
President; and that it was a title often conferred upon princes and kings.
Nor was it confined to men only: we find it frequently annexed to the names
of Deities, to signify their rule and superintendency over the earth. From
them it was derived to their attendants, and to all persons of a
prophetical or sacred character. The meaning of the term was so obvious,
that one would imagine no mistake could have ensued: yet such is the
perverseness of human wit, that we find it by the Greeks and Romans
constantly misapplied. They could not help imagining, from the sound of the
word, which approached nearly to that of [Greek: kuon] and canis, that it
had some reference to that animal: and, in consequence of this unlucky
resemblance, they continually misconstrued it _a dog_. Hence we are told by
[37]AElian and [38]Plutarch, not only of the great veneration paid to dogs
in Egypt, and of their being maintained in many cities and temples; in
which they certainly exceed the truth; but we are moreover assured, that
the people of Ethiopia had a dog for their king: that he was kept in great
state, being surrounded with a numerous body of officers and guards, and in
all respects royally treated. Plutarch speaks of him as being [39][Greek:
semnos proskunomenos], worshipped with a degree of religious reverence. The
whole of this notion took its rise from a misinterpretation of the title
above. I have mentioned, that in early times Cahen was a title universally
conferred upon priests and prophets: hence Lycophron, who has continually
allusions to obsolete terms, calls the two diviners, Mopsus and
Amphilochus, [Greek: Kunas].
[40][Greek: Doiaide rheithron Puramou pros ekbolais]
[Greek: Autoktonois sphagaisi Derainou KYNES]
[Greek: Dmethentes aichmazousi loisthion boan.]
Upon which the Scholiast observes: [Greek: Kunes hoi Manteis]: _by Cunes
are meant Diviners:_ and again, [Greek: Kunas Apollonos tous manteis
eipein.] _The Poet, by_ [Greek: Kunas], _means the ministers and prophets
of Apollo._ Upon this the learned [41]Meursius observes, that Lycophron had
here made use of a term imported from Egypt: so that, I think, we cannot be
mistaken about the purport of the word, however it may have been perverted.
The name of the Deity, Canouphis, expressed also Canuphis, and Cnuphis, was
compounded with this term. He was represented by the Egyptians as a
princely person, with a serpent entwined round his middle, and embellished
with other characteristics, relating to time and duration, of which the
serpent was an emblem. Oph, and Ouph, signified a serpent in the Amonian
language; and the Deity was termed Can-uph, from his serpentine
representation. The whole species, in consequence of this, were made sacred
to him, and styled Canyphian. To this Lucan alludes, when, in speaking of
the Seps, he calls all the tribe of serpents Cinyphias pestes:
[42]Cinyphias inter pestes tibi palma nocendi.
Canuphis was sometimes expressed Anuphis and Anubis; and, however rendered,
was by the Greeks and Romans continually spoken of as a dog; at least they
supposed him to have had a dog's head, and often mention his [43]barking.
But they were misled by the title, which they did not understand. The
Egyptians had many emblematical personages, set off with heads of various
animals, to represent particular virtues and affections, as well as to
denote the various attributes of their Gods. Among others was this canine
figure, which I have no reason to think was appropriated to Canuph, or
Cneph. And though upon gems and marbles his name may be sometimes found
annexed to this character, yet it must be looked upon as a Grecian work,
and so denominated in consequence of their mistaken notion. For we must
make a material distinction between the hieroglyphics of old, when Egypt
was under her own kings; and those of later date, when that country was
under the government of the Greeks: at which time their learning was
greatly impaired, and their antient theology ruined. Horus Apollo assures
us, if any credit may be given to what he says, that this canine figure was
an emblem of the earth: [44][Greek: Oikoumenen graphontes kunokephalon
zographousi.] _When they would describe the earth, they paint a
Cunocephalus._ It could not, therefore, I should think, in any degree
relate to Canuphis. The same[45] writer informs us, that under the figure
of a dog they represented a priest, or sacred scribe, and a prophet; and
all such as had the chief management of funerals: also the spleen, the
smell, sneezing; rule and government, and a magistrate, or judge: which is
a circumstance hardly to be believed. For, as hieroglyphics were designed
to distinguish, it is scarce credible that the Egyptians should crowd
together so many different and opposite ideas under one character, whence
nothing could well ensue but doubt and confusion. Besides, I do not
remember, that in any group of antient hieroglyphics the figure of a dog
occurs. The meaning of this history, I think, may be with a little
attention made out. The Egyptians were refined in their superstitions,
above all the nations in the world; and conferred the names and titles of
their Deities upon vegetables and animals of every species; and not only
upon these, but also upon the parts of the human body, and the very
passions of the mind. Whatever they deemed salutary, or of great value,
they distinguished by the title of Sacred, and consecrated it to some
[46]God. This will appear from words borrowed from Egypt. The Laurel,
Laurus, was denominated from Al-Orus: the berry was termed bacca, from
Bacchus; Myrrh, [Greek: Murrha] was from Ham-Ourah; Casia, from Chus. The
Crocodile was called Caimin and Campsa; the Lion, El-Eon; the Wolf, El-Uc;
the Cat, Al-Ourah: whence the Greeks formed [Greek: leon, lukos, ailouros].
The Egyptians styled Myrrh, Baal; balsam, baal-samen; Camphire, Cham-phour,
[Greek: kamphoura] of Greece; Opium, Ophion. The sweet reed of Egypt was
named [47]Canah, and Conah, by way of eminence; also, [48]Can-Osiris.
Cinnamon was denominated from Chan-Amon; Cinnabar, [Greek: kinnabaris],
from Chan-Abor; the sacred beetle, Cantharus, from Chan-Athur. The harp was
styled Cinnor, and was supposed to have been found out by Cinaras; which
terms are compounded of Chan-Or, and Chan-Arez; and relate to the Sun, or
Apollo, the supposed inventor of the lyre. Priests and magistrates were
particularly honoured with the additional title of Cahen; and many things
held sacred were liable to have it in their composition. Hence arose the
error of Horus Apollo; who, having been informed that the antient Egyptians
distinguished many things which were esteemed holy by this sacred title,
referred the whole to hieroglyphics, and gave out that they were all
represented under the figure of a dog. And it is possible, that in later
times the Grecian artists, and the mixed tribes of Egypt, may have
expressed them in this manner; for they were led by the ear; and did not
inquire into the latent purport of the [49]theology transmitted to them.
From hence we may perceive how little, in later times, even the native
Egyptians knew of their rites and history.
Farther accounts may be produced from the same writer, in confirmation of
what I have been saying. He not only mentions the great veneration paid by
the Egyptians to dogs, but adds, that in many temples they kept [Greek:
kunokephaloi], a kind of baboons, or animals with heads like those of dogs,
which were wonderfully endowed. By their assistance the Egyptians found out
the particular periods of the Sun and Moon. These did not, like other
animals, die at once, but by piece-meal; so that one half of the animal was
oftentimes buried, while the other half[50] survived. He moreover assures
us, that they could read and write; and whenever one of them was introduced
into the sacred apartments for probation, the priest presented him with a
[51]tablet, and with a pen and ink; and by his writing could immediately
find out if he were of the true intelligent breed. These animals are said
to have been of infinite use to the antient Egyptians in determining times
and seasons; for it seems they were, in some particular functions, the most
accurate and punctual of any creatures upon earth: [52]Per aequinoctia enim
duodecies in die urinam reddere, et in nocte[53] compertus (Cunocephalus),
aequali interstitio servato, Trismegisto ansam dedit diem dividendi in
duodecim partes aequales. Such is the history of these wonderful
[54]animals. That Apes and Baboons were, among the Egyptians, held in
veneration, is very certain. The Ape was sacred to the God Apis; and by the
Greeks was rendered Capis, and [55]Ceipis. The Baboon was denominated from
the Deity[56] Babon, to whom it was equally sacred. But what have these to
do with the supposed Cunocephalus, which, according to the Grecian
interpretation, is an animal with the head of a dog? This characteristic
does not properly belong to any species of Apes, but seems to have been
unduly appropriated to them. The term Cunocephalus, [Greek: Kunokephalos],
is an Egyptian compound: and this strange history relates to the priests of
the country, styled Cahen; also to the novices in their temples; and to the
examinations, which they were obliged to undergo, before they could be
admitted to the priesthood. To explain this, I must take notice, that in
early times they built their temples upon eminences, for many reasons; but
especially for the sake of celestial observations. The Egyptians were much
addicted to the study of astronomy: and they used to found their colleges
in Upper Egypt upon rocks and hills, called by them Caph. These, as they
were sacred to the Sun, were farther denominated Caph-El, and sometimes
Caph-Aur, and Caph-Arez. The term Caph-El, which often occurs in history,
the Greeks uniformly changed to [Greek: Kephale], Cephale: and from
Cahen-Caph-El, the sacred rock of Orus, they formed [Greek: Kunokephale],
and [Greek: Kunokephalos]; which they supposed to relate to an animal with
the head of a dog. But this Cahen-Caph-El was certainly some royal seminary
in Upper Egypt, whence they drafted novices to supply their colleges and
temples. These young persons were, before their introduction, examined by
some superior priest; and, accordingly as they answered upon their trial,
they were admitted, or refused. They were denominated Caph-El, and
Cahen-Caph-El, from the academy where they received their first
instruction; and this place, though sacred, seems to have been of a class
subordinate to others. It was a kind of inferior cloister and temple, such
as Capella in the Romish church; which, as well as Capellanus, was derived
from Egypt: for, the church, in its first decline, borrowed largely from
that country. That there was some particular place of this sort situated
upon a rock or eminence, may, I think, be proved from Martianus Capella;
and, moreover, that it was a seminary well known, where the youth of Upper
Egypt were educated. For, in describing the sciences, under different
personages, he gives this remarkable account of Dialectica upon introducing
her before his audience. [57]Haec se educatam dicebat in _AEgyptiorum Rupe;_
atque in Parmenidis exinde gymnasium, atque Atticam demeasse. And Johannes
Sarisburiensis seems to intimate that Parmenides obtained his knowledge
from the same quarter, when he mentions [58]"_in Rupe_ vitam egisse. In
this short detail we have no unpleasing account of the birth of science in
Egypt, and of its progress thence to Attica. It is plain that this Rupes
AEgyptiaca could be nothing else but a seminary, either the same, or at
least similar to that, which I have before been describing. As the
Cunocephali are said to have been sacred to Hermes, this college and temple
were probably in the nome of Hermopolis. Hermes was the patron of Science,
and particularly styled Cahen, or [59]Canis: and the Cunocephali are said
to have been worshipped by the people of that [60]place. They were
certainly there reverenced: and this history points out very plainly the
particular spot alluded to. Hermopolis was in the upper region styled
Thebais: and there was in this district a tower, such as has been
[61]mentioned. It was in aftertimes made use of for a repository, where
they laid up the tribute. This may have been the Rupes AEgyptiaca, so famed
of old for science; and which was the seat of the Chancephalim, or
Cunocephalians.
It is said of the Cunocephali, that when one part was dead and buried, the
other still survived. This can relate to nothing else but a society, or
body politic, where there is a continual decrement, yet part still remains;
and the whole is kept up by succession. It is an enigma, which particularly
relates to the priesthood in Egypt: for the sacred office there was
hereditary, being vested in certain families; and when part was dead, a
residue still [62]survived, who admitted others in the room of the
deceased. [63][Greek: Epean de tis apothanei, toutou ho pais
antikatistatai.] The sons, we find, supplied the place of their fathers:
hence the body itself never became extinct, being kept up by a regular
succession. As to the Cunocephali giving to Hermes the first hint of
dividing the day into twelve parts from the exactness, which was observed
in their [64]evacuations, it is a surmise almost too trifling to be
discussed. I have shewn that the Cunocephali were a sacred college, whose
members were persons of great learning: and their society seems to have
been a very antient institution. They were particularly addicted to
astronomical observations; and by contemplating the heavens, styled Ouran,
they learned to distinguish the seasons, and to divide the day into parts.
But the term Ouran the Greeks by a strange misconception changed to [Greek:
ourein]; of which mistake they have afforded other instances: and from this
abuse of terms the silly figment took its rise.
The Cunocephali are not to be found in Egypt only, but in India likewise;
and in other parts of the world. Herodotus [65]mentions a nation of this
name in Libya: and speaks of them as a race of men with the heads of dogs.
Hard by in the neighbourhood of this people he places the [Greek:
Akephaloi], men with no heads at all: to whom, out of humanity, and to
obviate some very natural distresses, he gives eyes in the breast. But he
seems to have forgot mouth and ears, and makes no mention of a nose: he
only says, [66][Greek: Akephaloi, hoi en stethesin ophthalmous echontes.]
Both these and the Cunocephali were denominated from their place of
residence, and from their worship: the one from Cahen-Caph-El, the other
from Ac-Caph-El: each of which appellations is of the same purport, the
right noble, or sacred [67]rock of the Sun.
Similar to the history of the Cunocephali, and Acephali, is that of the
Cunodontes. They are a people mentioned by Solinus and Isidorus, and by
them are supposed to have had the teeth of dogs. Yet they were probably
denominated, like those above, from the object of their worship, the Deity
Chan-Adon; which the Greeks expressed [Greek: Kunodon], and styled his
votaries [68]Cunodontes.
The Greeks pretended, that they had the use of the sphere, and were
acquainted with the zodiac, and its asterisms very early. But it is plain
from their mistakes, that they received the knowledge of these things very
late; at a time when the terms were obsolete, and the true purport of them
not to be obtained. They borrowed all the schemes under which the stars are
comprehended from the Egyptians: who had formed them of old, and named them
from circumstances in their own religion and mythology. They had
particularly conferred the titles of their Deities upon those stars, which
appeared the brightest in their hemisphere. One of the most remarkable and
brilliant they called Cahen Sehor; another they termed Purcahen; a third
Cahen Ourah, or Cun Ourah. These were all misconstrued, and changed by the
Greeks; Cahen-Sehor to Canis Sirius; P'urcahen to Procyon; and Cahen Ourah
to Cunosoura, the dog's tail. In respect to this last name I think, from
the application of it in other instances, we may be assured that it could
not be in acceptation what the Greeks would persuade us: nor had it any
relation to a dog. There was the summit of a hill in Arcadia of this
[69]name: also a promontory in [70]Attica; and another in [71]Euboea. How
could it possibly in its common acceptation be applicable to these places?
And as a constellation if it signified a dog's tail, how came it to be a
name given to the tail of a bear? It was a term brought from [72]Sidon, and
Egypt: and the purport was to be sought for from the language of the
Amonians.
The antient Helladians used upon every promontory to raise pillars and
altars to the God of light, Can-Our, the Chan-Orus of Egypt. But Can-Our,
and Can-Ourah, they changed to [Greek: kunosoura], as I have shewn: yet
notwithstanding this corruption, the true name is often to be discovered.
The place which is termed Cunosoura by Lucian, in his Icaromemenippus, is
called Cunoura by Stephanus Byzant, and by [73]Pausanias. Cunoura is also
used by Lycophron, who understood antient terms full well, for any high
rock or headland.
[74][Greek: En haisi pros kunoura kampulous schasas]
[Greek: Peukes odontas.]
[Greek: Pros kunoura, pros tracheias petras.] Scholiast. ibid.
We find the same mistake occur in the account transmitted to us concerning
the first discovery of purple. The antients very gratefully gave the merit
of every useful and salutary invention to the Gods. Ceres was supposed to
have discovered to men corn, and bread: Osiris shewed them the use of the
plough; Cinyras of the harp: Vesta taught them to build. Every Deity was
looked up to as the cause of some blessing. The Tyrians and Sidonians were
famous for the manufacture of purple: the die of which was very exquisite,
and the discovery of it was attributed to Hercules of Tyre; the same who by
Palaephatus is styled Hercules [75]Philosophus. But some will not allow him
this honour; but say, that the dog of Hercules was the discoverer. For
accidentally feeding upon the Murex, with which the coast abounded, the dog
stained his mouth with the ichor of the fish; and from hence the first hint
of dying was [76]taken. This gave birth to the proverbial expression,
[77][Greek: Heurema kunos en he sebaste porphura.] Nonnus mentions the
particular circumstance of the dog's staining his mouth:
[78][Greek: Chioneas porphure pareidas haimati kochlou.]
Such is the story, which at first sight is too childish to admit of credit.
It is not likely that a dog would feed upon shell-fish: and if this may at
any time have happened, yet whoever is at all conversant in natural
history, must know, that the murex is of the turbinated kind, and
particularly aculeated; having strong and sharp protuberances, with which a
dog would hardly engage. The story is founded upon the same misconception,
of which so many instances have been produced. Hercules of Tyre, like all
other oriental divinities, was styled Cahen, and Cohen; as was allowed by
the Greeks themselves. [79][Greek: Ton Heraklen phasi kata ten Aiguption
dialekton CHONA legesthai.] _We are told, that Hercules in the language of
the Egyptians is called Chon._ This intelligence, however, they could not
abide by; but changed this sacred title to [80][Greek: kuon], a dog, which
they described as an attendant upon the Deity.
The Grecians tell us, that the Egyptians styled Hermes a dog: but they seem
to have been aware, that they were guilty of an undue representation. Hence
Plutarch tries to soften, and qualify what is mentioned, by saying,
[81][Greek: Ou gar kurios ton Hermen KYNA legousin (hoi Aiguptioi)]: by
which this learned writer would insinuate, that it was not so much the name
of a dog, as the qualities of that animal, to which the Egyptians alluded.
Plutarch thought by this refinement to take off the impropriety of
conferring so base a name upon a Deity. But the truth is, that the
Egyptians neither bestowed it nominally; nor alluded to it in any degree.
The title which they gave to Hermes was the same that they bestowed upon
Hercules: they expressed it Cahen, and Cohen; and it was very properly
represented above by the Greek term [Greek: Chon], Chon. It is said of
Socrates, that he sometimes made use of an uncommon oath, [Greek: ma ton
kuna, kai ton chena] _by the dog and the goose_: which at first does not
seem consistent with the gravity of his character. But we are informed by
Porphyry, that this was not done by way of ridicule: for Socrates esteemed
it a very serious and religious mode of attestation: and under these terms
made a solemn appeal to the son of [82]Zeus. The purport of the words is
obvious: and whatever hidden meaning there may have been, the oath was made
ridiculous by the absurdity of the terms. Besides, what possible connection
could there have subsisted between a dog and a Deity; a goose and the son
of Jove? There was certainly none: yet Socrates, like the rest of his
fraternity, having an antipathy to foreign terms, chose to represent his
ideas through this false medium; by which means the very essence of his
invocation was lost. The son of Zeus, to whom he appealed, was the Egyptian
Cahen abovementioned; but this sacred title was idly changed to [Greek:
kuna kai chena], a dog and a goose, from a similitude in sound. That he
referred to the Egyptian Deity, is manifest from Plato, who acknowledges
that he swore, [83][Greek: ma ton kuna ton Aiguption theon]. By which we
are to understand a Cahen of Egypt. Porphyry expressly says, that it was
the God Hermes the son of Zeus, and Maia: [84][Greek: Kata ton tou Dios kai
Maias paida epoieito ton horkon].
I cannot account upon any other principle than that upon which I have
proceeded, for the strange representation of Apollo, and Bacchus, gaping
with open mouths. So it seems they were in some places described. Clemens
of Alexandria mentions from Polemon, that Apollo was thus exhibited:
[85][Greek: Polemon de kechenotos Apollonos oiden agalma]. And we are told
that a gaping[86] Bacchus was particularly worshipped at Samos. They were
both the same as the Egyptian Orus; who was styled Cahen-On, Rex, vel Deus
Sol; out of which Cahen-On the Grecians seem to have formed the word
[Greek: Chainon]: and in consequence of it, these two Deities were
represented with their jaws widely extended. This term was sometimes
changed to [Greek: koinos], communis: hence it is that we so often meet
with [Greek: koinoi Theoi], and [Greek: koinoi bomoi], upon coins and
marbles: also [Greek: koinos Hermes]. And as Hermes was the reputed God of
gain, every thing found was adjudged to be [Greek: koinos], or common.
[87][Greek: All' esidousa]
[Greek: Exapines, Hermes koinos, ephe thugater.]
[88][Greek: Koinon einai ton Hermen.]
Notwithstanding this notion so universally received, yet among the Grecians
themselves the term [Greek: koinos] was an antient title of eminence.
[89][Greek: Koinos, ho Despotes]. _Coinos signifies a lord and master_:
undoubtedly from Cohinus; and that from Cohen. It would be endless to
enumerate all the instances which might be brought of this nature. Of this,
I think, I am assured, that whoever will consider the uncouth names both of
Deities, and men, as well as of places, in the light recommended; and
attend to the mythology transmitted concerning them; will be able by these
helps to trace them to their original meaning. It is, I think, plain, that
what the Grecians so often interpreted [Greek: kunes], was an antient
Amonian title. When therefore I read of the brazen dog of Vulcan, of the
dog of Erigone, of Orion, of Geryon, of Orus, of Hercules, of Amphilochus,
of Hecate, I cannot but suppose, that they were the titles of so many
Deities; or else of their priests, who were denominated from their office.
In short, the Cahen of Egypt were no more dogs than the Paterae of Amon were
basons: and though Diodorus does say, that at the grand celebrity of
[90]Isis, the whole was preceded by dogs, yet I cannot help being persuaded
that they were the priests of the Goddess.
By this clue we may unravel many intricate histories transmitted from
different parts. In the temple of Vulcan, near mount AEtna, there are said
to have been a breed of dogs, which fawned upon good men, but were
implacable to the bad. [91]Inde etiam perpetuus ignis a Siculis alebatur in
AEtnaeo Vulcani templo, cui custodes adhibiti sunt sacri canes, blandientes
piis hominibus, in impios ferocientes. In the celebrated gardens of Electra
there was a golden dog, which shewed the same regard to good men, and was
as inveterate to others.
[92][Greek: Chruseos oidainonti kuon sunulaktee laimoi]
[Greek: Sainon ethada phota.]
What is more remarkable, there were many gaping dogs in this temple; which
are represented as so many statues, yet were endowed with life.
[93][Greek: Chasmasi poietoisi seseirotes anthereones]
[Greek: Pseudaleon skulakon stiches emphrones.]
Homer describes something of the same nature in the gardens of Alcinous.
[94][Greek: Chruseioi d' hekaterthe kai argureoi kunes esan,]
[Greek: Hous Hephaistos eteuxen iduieisi prapidessin,]
[Greek: Athanatous ontas, kai ageros emata panta.]
All this relates to the Cusean priests of Vulcan or Hephaistos, and to the
priesthood established in his temple: which priesthood was kept up by
succession, and never became extinct. What was Cusean, the Greeks often
rendered [Greek: Chruseion], as I shall hereafter shew. The same people
were also styled Cuthim; and this word likewise among the antients
signified gold: from hence these priests were styled [Greek: Chruseioi
kunes]. We find the like history in Crete: here too was a golden dog, which
Zeus had appointed to be the guardian of his temple[95]. By comparing these
histories, I think we cannot fail of arriving at the latent meaning. The
God of light among other titles was styled Cahen, or Chan-Ades: but the
term being taken in the same acceptation here, as in the instances above,
the Deity was changed to a dog, and said to reside in the infernal regions.
From hence he was supposed to have been dragged to light by Hercules of
Thebes. The notion both of Cerberus and Hades being subterraneous Deities
took its rise from the temples of old being situated near vast caverns,
which were esteemed passages to the realms below. Such were in Messenia, in
Argolis, in Bithynia, and at Enna in Sicily; not to mention divers other
places. These temples were often named Kir-Abor; and the Deity Chan-Ades;
out of which terms the Greeks formed [Greek: Ton Kerberon kuna hadou]; and
fabled, that he was forced into upper air by Hercules, through these
infernal inlets. And as temples similar in name and situation were built in
various parts, the like history was told of them all. Pausanias takes
notice of this event, among other places, being ascribed to the cavern at
[96]Taenarus; as well as to one at [97]Troezen, and to a third near the city
[98]Hermione. The Poet Dionysius speaks of the feat being performed in the
country of the Marianduni, near Colchis.
[99][Greek: Kai Mariandunon hieron pedon, enth' enepousin]
[Greek: Oudaiou Kronidao megan kuna Chalkeophonon]
[Greek: Chersin anelkomenon megaletoros Herakleos,]
[Greek: Deinon apo stomaton baleein sialodea chulon.]
But however the Deity in all these instances may have been degraded to the
regions of darkness, yet he was the God of light, [Greek: Kun-hades]; and
such was the purport of that name. He was the same as Apollo, as may be
proved from the Cunidae at Athens, who were a family set apart for his
service. [Greek: Kunnidai, genos Atheneisin, ex hou ho hiereus tou Kunniou
Apollonos.] Hesychius. _The Cunnidai are a family at Athens, out of which
the priest of Apollo Cunnius is chosen_. He styles him Apollo Cunnius: but
the Cunidai were more properly denominated from Apollo Cunides, the same as
Cun-Ades. Poseidon was expressly styled Cun-Ades; and he was the same Deity
as Apollo, only under a different title, as I have shewn. [Greek: Kunades
Poseidon Atheneisin etimaito.] Hesychius. _Poseidon was worshipped at
Athens under the title of Cun-Ades._
Though I have endeavoured to shew, that the term of which I have been
treating was greatly misapplied, in being so uniformly referred to dogs,
yet I do not mean to insinuate that it did not sometimes relate to them.
They were distinguished by this sacred title, and were held in some degree
of [100]veneration; but how far they were reverenced is not easy to
determine. Herodotus,[101] speaking of the sanctity of some animals in
Egypt, says, that the people in every family, where a dog died, shaved
themselves all over: and he mentions it as a custom still subsisting in his
own time. Plutarch[102] differs from him. He allows that these animals
were, at one time, esteemed holy; but it was before the time of Cambyses:
from the aera of his reign they were held in another light: for when this
king killed the sacred Apis, the dogs fed so liberally upon his entrails,
without making a proper distinction, that they lost all their sanctity. It
is of little consequence whichever account be the truest. They were
certainly of old looked upon as sacred; and esteemed emblems of the Deity.
And it was, perhaps, with a view to this, and to prevent the Israelites
retaining any notion of this nature, that a dog was not suffered to come
within the precincts of the temple at [103]Jerusalem. In the Mosaic law,
the price of a dog, and the hire of a harlot, are put upon the same level.
[104]_Thou shalt not bring the hire of a whore, or the price of a dog, into
the house of the Lord thy God for any vow: for both these are an
abomination to the Lord thy God._
To conclude: The Dog, in Egypt, was undoubtedly called Cahen, and Cohen; a
title by which many other animals, and even vegetables, were honoured, on
account of their being consecrated to some Deity. The Greeks did not
consider that this was a borrowed appellation, which belonged to the Gods
and their Priests; and was from them extended to many things held sacred.
Hence they have continually referred this term to one object only: by which
means they have misrepresented many curious pieces of history: and a number
of idle fables have been devised to the disparagement of all that was true.
* * * * *
OF
CHUS;
STYLED
[Greek: CHRYSOS] AND [Greek: CHRYSAOR.]
Among the different branches of the great Amonian family which spread
themselves abroad, the sons of Chus were the most considerable, and at the
same time the most enterprising. They got access into countries widely
distant; where they may be traced under different denominations, but more
particularly by their family title. This we might expect the Greeks to have
rendered Chusos, and to have named the people [Greek: Chusaioi], Chusaei.
But, by a fatal misprision, they uniformly changed these terms to words
more familiar to their ear, and rendered them [Greek: Chrusos], and [Greek:
Chruseios], as if they had a reference to gold. I have before mentioned the
various parts of the world where the Amonians settled, and especially this
branch of that family. Their most considerable colonies westward were in
Ioenia and Hellas; and about Cuma and Liguria in Italy; and upon the coast
of Iberia in Spain. They were likewise to be found in Cyrene; and still
farther in Mauritania, and in the islands opposite to that coast. In the
north they were to be met with at Colchis, towards the foot of Mount
Caucasus, and in most regions upon the coast of the Euxine sea. In the
histories of these countries the Grecians have constantly changed Chusos,
the Gentile name, to Chrusos, [Greek: Chrusos]; and Chus-Or, Chusorus, to
[Greek: Chrusor], Chrusor: and, in consequence of this alteration, they
have introduced in their accounts of these places some legend about gold.
Hence we read of a golden fleece at Colchis; golden apples at the
Hesperides; at [105]Tartessus, a golden cup; and, at Cuma, in Campania, a
golden branch:
Aureus et foliis, et lento vimine, ramus.
Something similar is observable in the history of Cyrene. The natives were
not remarkable for either mines or merchandize: yet, Palaephatus, having
mentioned that they were [Greek: kata genos Aithiopes], Ethiopians by
extraction, that is, Cuseans, subjoins: [106][Greek: Eisi de sphodra
chrusoi]. Pindar, in celebrating each happy circumstance of the Insulae
Fortunatae, mentions, that there were trees with branches of gold:
[107][Greek: Anthema de chrusou phlegei]. The river Phasis, in Colchis, was
supposed to have abounded with gold; and the like was pretended of the
Hermus and Pactolus in Ioenia. Not only the Poets, but many of the graver
[108]historians, speak of their golden sands. Yet there is reason to doubt
of the fact: for not one of them produces any good voucher for what they
suppose. They do not mention any trade carried on, nor riches accruing from
this lucky circumstance: so that there is no reason to think that one grain
of gold was gathered from these celebrated streams. Among the several
islands occupied by this people were Rhodes and Delos. In the former, the
chief city is said to have been blessed with showers of gold. [109][Greek:
Entha pote breche theon Basileus ho megas chrusais niphadessi polin.] At
Delos every thing was golden, even the slippers of the God.
[110][Greek: Chrusea kai ta pedila, poluchrusos gar Apollon.]
And this not only in aftertimes, when the island was enriched with
offerings from different nations, but even at the birth of the God; by
which is meant the foundation of his temple, and introduction of his rites.
[111][Greek: Chrusea toi tote panta themeilia geinato, Dele,]
[Greek: Chrusoi de trochoessa panemeros errhee limne,]
[Greek: Chruseion d' ekomisse genethlion ernos elaies,]
[Greek: Chrusoi de plemmure bathus Inopos helichtheis,]
[Greek: Aute de chrusoio ap' oudeos heileo paida,]
[Greek: En d' ebaleu kolpoisin.]
We find that the very soil and foundations of the island were golden: the
lake floated with golden waves: the olive tree vegetated with golden fruit:
and the river Inopus, deep as it was, swelled with gold. Homer, in a hymn
to the same personage, represents the whole more compendiously, by saying,
that the island was weighed down with treasure:
[112][Greek: Chrusoi d' ara Delos hapasa]
[Greek: Bebrithei.]
I have before mentioned that the Amonians settled in Liguria: and, in
consequence of it, the Heliadae are represented as weeping, not only amber,
but gold. Philostratus, speaking of a particular species of fir-trees in
Boetica, says, that they dropped blood, just as the Heliadae upon the Padus
did[113] gold.
Chus, by the Egyptians and Canaanites, was styled Or-Chus, and[114]
Chus-Or: the latter of which was expressed by the Greeks, analogous to the
examples above, [Greek: Chrusor], Chrusor: and we learn in Eusebius, from
Philo, that Chrusor was one of the principal Deities of the Phenicians, a
great benefactor to mankind; and by some supposed to have been the same as
Hephaistus. Both the Tyrians and Sidonians were undoubtedly a mixed race,
and preserved the memory of Ham, and Chus, equally with that of Canaan.