mistake: a Canaanitish temple was called both Ca-Cnas, and Cu-Cnas; and
adjectively[170] Cu-Cnaios; which terms there is reason to think were
rendered [Greek: Kuknos], and [Greek: Kukneios]. Besides all this, the swan
was undoubtedly the insigne of Canaan, as the eagle and vulture were of
Egypt, and the dove of Babylonia. It was certainly the hieroglyphic of the
country. These were the causes which contributed to the framing many idle
legends, such as the poets improved upon greatly. Hence it is observable,
that wherever we may imagine any colonies from Canaan to have settled and
to have founded temples, there is some story about swans: and the Greeks,
in alluding to their hymns, instead of [Greek: Ykknaon asma,] the music of
Canaan, have introduced [Greek: kukneion asma,] the singing of these birds:
and, instead of the death of Thamuz, lamented by the Cucnaans, or priests,
they have made the swans sing their own dirge, and foretell their own
funeral. Wherever the Canaanites came, they introduced their national
worship; part of which, as I have shewn, consisted in chanting hymns to the
honour of their country God. He was the same as Apollo of Greece: on which
account, Lucian, in compliance with the current notion, says, that the
Cycni were formerly the assessors and ministers of that Deity. By this we
are to understand, that people of this denomination were in antient times
his priests. One part of the world, where this notion about swans
prevailed, was in Liguria, upon the banks of the Eridanus. Here Phaethon
was supposed to have met with his downfal; and here his brother Cycnus
underwent the metamorphosis, of which we have spoken. In these parts some
Amonians settled very early; among whom it appears that there were many
from Canaan. They may be traced by the mighty works which they carried on;
for they drained the river towards its mouth, and formed some vast canals,
called Fossae Philistinae. Pliny, speaking of the entrance into the Eridanus,
says, [171]Inde ostia plana, Carbonaria, ac fossiones Philistinae, quod alii
Tartarum vocant: omnia ex Philistinae fossae abundatione nascentia. These
canals were, undoubtedly the work of the Canaanites, and particularly of
some of the Caphtorim, who came from Philistim: and hence these outlets of
the river were named Philistinae. The river betrays its original in its
name; for it has no relation to the Celtic language, but is apparently of
Egyptian or Canaanitish etymology. This is manifest from the terms of which
it is made up; for it is compounded of Ur-Adon, sive Orus Adonis; and was
sacred to the God of that name. The river, simply, and out of composition,
was Adon, or Adonis: and it is to be observed, that this is the name of one
of the principal rivers in Canaan. It ran near the city Biblus, where the
death of Thamuz was particularly lamented. It is a circumstance taken
notice of by many authors, and most pathetically described by Milton.
[172]Thammuz came next behind,
Whose annual wound in Lebanon allur'd
The Syrian damsels to lament his fate
In amorous ditties all a summer's day:
While smooth Adonis from his native rock
Ran purple to the sea; suppos'd with blood
Of Thammuz yearly wounded.
It is said that the Eridanus was so called first by [173]Pherecydes Syrus:
and that my etymology is true, may in great measure be proved from the
[174]Scholiast upon Aratus. He shews that the name was of Egyptian
original, at least consonant to the language of Egypt; for it was the same
as the Nile. It is certain that it occurred in the antient sphere of Egypt,
whence the Grecians received it. The great effusion of water in the
celestial sphere, which, Aratus says, was the Nile, is still called the
Eridanus: and, as the name was of oriental original, the purport of it must
be looked for among the people of those parts. The river Strymon, in
Thrace, was supposed to abound with swans, as much as the Eridanus; and the
antient name of this river was Palaestinus. It was so called from the
Amonians, who settled here under the name of Adonians, and who founded the
city Adonis. They were by the later Greeks styled, after the Ioenic manner,
Edonians, and their city Edonis. [175][Greek: Strumon potamos esti tes
Thrakes kata polin Edonida, prosegoreueto de proteron Palaistinos.] _The
Strymon is a river of Thrace, which runs by the city Edonis: it was of old
called the river Palaestinus_. In these places, and in all others where any
of the Canaanites settled, the Grecians have introduced some story about
swans.
Some of them seem to have gained access at Delphi; as did likewise others
from Egypt: and by such was that oracle first founded. Egypt, among other
names, was called Ait, and Ai Ait, by the Greeks expressed [Greek: Aetia]:
[176][Greek: Eklethe de--kai AETIA.] The natives, in consequence of it,
were called [Greek: Aetioi], and [Greek: Aetai]; which was interpreted
eagles. Hence, we are told by Plutarch, that some of the feathered kind,
either eagles or swans, came from the remote parts of the earth, and
settled at Delphi. [177][Greek: Aetous tinas, e Kuknous, o Terentiane
Priske, muthologousin apo ton akron tes ges epi to meson pheromenous eis
tauto sumpesein Puthoi peri ton kaloumenon omphalon.] These eagles and
swans undoubtedly relate to colonies from Egypt and Canaan. I recollect but
one philosopher styled Cygnus; and, what is remarkable, he was of Canaan.
Antiochus, the Academic, mentioned by Cicero in his philosophical works,
and also by [178]Strabo, was of Ascaloun, in Palestine; and he was surnamed
Cygnus, the Swan: which name, as it is so circumstanced, must, I think,
necessarily allude to this country.
As in early times colonies went by the name of the Deity whom they
worshipped, or by the name of the insigne and hieroglyphic under which
their country was denoted, every depredation made by such people was placed
to the account of the Deity under such a device. This was the manner in
which poets described things: and, in those days, all wrote in measure.
Hence, instead of saying that the Egyptians, or Canaanites, or Tyrians,
landed and carried off such and such persons; they said, that it was done
by Jupiter, in the shape of an eagle, or a swan, or a bull: substituting an
eagle for Egypt, a swan for Canaan, and a bull for the city of [179]Tyre.
It is said of the Telchines, who were Amonian priests, that they came to
Attica under the conduct of Jupiter in the shape of an eagle.
[180][Greek: Aietos hegemoneue di aitheros antitupos Zeus.]
By which is meant, that they were Egyptian priests; and an eagle was
probably the device in their standard, as well as the insigne of their
nation.
Some of the same family were to be found among the Atlantes of Mauritania,
and are represented as having the shape of swans. Prometheus, in AEschylus,
speaks of them in the commission which he gives to Io: [181]_You must go_,
says he, _as far as the city Cisthene in the Gorgonian plains, where the
three Phorcides reside; those antient, venerable ladies, who are in the
shape of swans, and have but one eye, of which they make use in common._
This history relates to an Amonian temple founded in the extreme parts of
Africa; in which there were three priestesses of Canaanitish race; who, on
that account, are said to be in the shape of swans. The notion of their
having but one eye among them took its rise from an hieroglyphic very
common in Egypt, and probably in Canaan: this was the representation of an
eye, which was said to be engraved upon the pediment of their [182]temples.
As the land of Canaan lay so opportunely for traffic, and the emigrants
from most parts went under their conduct, their history was well known.
They navigated the seas very early, and were necessarily acquainted with
foreign regions; to which they must at one time have betaken themselves in
great numbers, when they fled before the sons of Israel. In all the places
where they settled they were famous for their hymns and music; all which
the Greeks have transferred to birds, and supposed that they were swans who
were gifted with this harmony. Yet, sweet as their notes are said to have
been, there is not, I believe, a person upon record who was ever a witness
to it. It is, certainly, all a fable. When, therefore, Plutarch tells us
that Apollo was pleased with the music of swans, [183][Greek: mousikei te
hedetai, kai kuknon phonais]; and when AEschylus mentions their singing
their own dirges; they certainly allude to Egyptian and Canaanitish
priests, who lamented the death of Adon and Osiris. And this could not be
entirely a secret to the Grecians, for they seem often to refer to some
such notion. Socrates termed swans his fellow-servants: in doing which he
alluded to the antient priests, styled Cycni. They were people of the
choir, and officiated in the temples of the same Deities; whose servant he
professed himself to be. Hence Porphyry assures us, [184][Greek: Hou paizon
homodoulous autou elegen tous kuknous (Sokrates)], _that Socrates was very
serious when he mentioned swans as his fellow-servants._ When, therefore,
Aristophanes speaks of the [185]Delian and Pythian swans, they are the
priests of those places, to whom he alludes. And when it is said by Plato,
that the soul of Orpheus, out of disgust to womankind, led the life of a
[186]swan, the meaning certainly is, that he retired from the world to some
cloister, and lived a life of celibacy, like a priest. For the priests of
many countries, but particularly of Egypt, were recluses, and devoted
themselves to [187]celibacy: hence monkery came originally from Egypt.
Lycophron, who was of Egypt, and skilled in antient terms, styles Calchas,
who was the priest of Apollo, a swan. [188][Greek: Molossou kupeos koitou
kuknon.] These epithets, the Scholiast tells us, belong to Apollo; and
Calchas is called a swan, [Greek: dia to geraion, kai mantikon]: _because
he was an old prophet and priest_. Hence, at the first institution of the
rites of Apollo, which is termed the birth of the Deity, at Delos, it is
said that many swans came from the coast of Asia, and went round the island
for the space of seven days.
[189][Greek: Kuknoi de theou melpontes aoidoi]
[Greek: Meonion Paktolon ekuklosanto lipontes]
[Greek: Hebdomakis peri Delon; epeeisan de locheiei]
[Greek: Mousaon ornithes, aoidotatoi peteenon.]
The whole of this relates to a choir of priests, who came over to settle at
Delos, and to serve in the newly erected temple. They circled the island
seven times; because seven, of old, was looked upon as a mysterious and
sacred number.
[190][Greek: Hebdome ein agathois, kai hebdome esti genethle.]
[Greek: Hebdome en protoisi, kai hebdome esti teleie.]
[Greek: Hebdomatei de hoi tetelesmena panta tetuktai.]
[Greek: Hepta de panta tetuktai en ouranoi asteroenti.]
The birds in the island of Diomedes, which were said to have been
originally companions of that hero, were undoubtedly priests, and of the
same race as those of whom I have been treating. They are represented as
gentle to good men, and averse to those who are bad. Ovid describes their
shape and appearance: [191]Ut non cygnorum, sic albis proxima cygnis;
which, after what has been said, may, I think, be easily understood.
If then the harmony of swans, when spoken of, not only related to something
quite foreign, but in reality did not of itself exist, it may appear
wonderful that the antients should so universally give into the notion. For
not only the poets, but [192]Plato, Plutarch, Cicero, Pliny, with many
others of high rank, speak of it as a circumstance well known. But it is to
be observed, that none of them speak from their own experience: nor are
they by any means consistent in what they say. Some mention this singing as
a general faculty; which was exerted at all times: others limit it to
particular seasons, and to particular places. Aristotle seems to confine it
to the seas of [193]Africa: [194]Aldrovandus says, that it may be heard
upon the Thames near London. The account given by Aristotle is very
remarkable. He says, that mariners, whose course lay through the Libyan
sea, have often met with swans, and heard them singing in a melancholy
strain: and upon a nearer approach, they could perceive that some of them
were dying, from whom the harmony proceeded. Who would have expected to
have found swans swimming in the salt sea, in the midst of the
Mediterranean? There is nothing that a Grecian would not devise in support
of a favourite error. The legend from beginning to end is groundless: and
though most speak of the music of swans as exquisite; yet some absolutely
deny [195]the whole of it; and others are more moderate in their
commendations. The watermen in Lucian give the preference to a jackdaw: but
Antipater in some degree dissents, and thinks that the swan has the
advantage.
[196][Greek: Loiteros kuknon mikros throos, ee koloion]
[Greek: Krogmos.]
And Lucretius confesses, that the screaming of a crane is not quite so
pleasing:
[197]Parvus ut est, Cygni melior canor, ille gruum quam
Clamor:
Which however is paying them no great compliment. To these respectable
personages I must add the evidence of a modern; one too of no small repute,
even the great Scaliger. He says, that he made a strict scrutiny about this
affair, when in Italy; and the result of his observations was this:
[198]Ferrariae multos (cygnos) vidimus, sed cantores sane malos, neque
melius ansere canere.
* * * * *
OF
TEMPLE SCIENCE.
The Egyptians were very famous for geometrical knowledge: and as all the
flat part of their country was annually overflowed, it is reasonable to
suppose that they made use of this science to determine their lands, and to
make out their several claims, at the retreat of the waters. Many indeed
have thought, that the confusion of property, which must for a while have
prevailed, gave birth to practical [199]geometry, in order to remedy the
evil: and in consequence of it, that charts and maps were first delineated
in this country. These, we may imagine, did not relate only to private
demesnes: but included also the course of the Nile in its various branches;
and all the sea coast, and its inlets, with which lower Egypt was bounded.
It is very certain, that the people of Colchis, who were a colony from
Egypt, had charts of this sort, with written descriptions of the seas and
shores, whithersoever they traded: and they at one time carried on a most
extensive commerce. We are told, says the [200]Scholiast upon Apollonius,
that the Colchians still retain the laws and customs of their forefathers:
and they have pillars of stone, upon which are engraved maps of the
continent, and of the ocean: [Greek: Eisi de, phesi, kai nomoi par' autois
ton Progonon, kai Stelai, en hais ges kai thalasses anagraphai eisi.] The
poet, upon whom the above writer has commented, calls these pillars,
[Greek: kurbeis]: which, we are told, were of a square figure, like
obelisks: and on these, he says, were delineated all the passages of the
sea; and the boundaries of every country upon the earth.
[201][Greek: Hoi de toi graptas pateron hethen eiruontai]
[Greek: Kurbeas, hois eni pasai hodoi, kai peirat' easin]
[Greek: Hugres te, trapheres te, perix epineissomenoisin.]
These delineations had been made of old, and transmitted to the Colchians
by their forefathers; which forefathers were from [202]Egypt.
If then the Colchians had this science, we may presume that their mother
country possessed it in as eminent a degree: and we are assured, that they
were very knowing in this article. Clemens Alexandrinus [203]mentions, that
there were maps of Egypt, and charts of the Nile very early. And we are
moreover told, that Sesostris (by which is meant the Sethosians) drew upon
boards schemes of all the countries, which he had traversed: and copies of
these were given both to [204]the Egyptians, and to the Scythians, who held
them in high estimation. This is a curious account of the first delineation
of countries, and origin of maps; which were first described upon
[205]pillars. We may from hence be enabled to solve the enigma concerning
Atlas, who is said to have supported the heavens upon his shoulders. This
took its rise from some verses in Homer, which have been strangely
misconstrued. The passage is in the Odyssey; where the poet is speaking of
Calypso, who is said to be the daughter of Atlas, [Greek: oloophronos], a
person of deep and recondite knowledge:
[206][Greek: Atlantos thugater oloophronos, hoste thalasses]
[Greek: Pases benthea oiden, echei de te KIONAS autos]
[Greek: Makras, hai Gaian te kai Ouranon amphis echousin.]
It is to be observed, that when the antients speak of the feats of
Hercules, we are to understand the Herculeans; under the name of Cadmus is
meant the Cadmians; under that of Atlas, the Atlantians. With this
allowance how plain are the words of Homer! The [207]Atlantians settled in
Phrygia and Mauritania; and, like the Colchians, were of the family of Ham.
They had great experience in sea affairs: and the poet tells us, that they
knew all the soundings in the great deep.
[Greek: Echei de te Kionas autos]
[Greek: Makras, hai Gaien te kai Ouranon amphis echousin.]
_They had also long pillars, or obelisks, which referred to the sea; and
upon which was delineated the whole system both of heaven and earth_;
[Greek: amphis], _all around, both on the front of the obelisk, and on the
other sides_. [Greek: Kiones Kosmou] were certainly maps, and histories of
the universe; in the knowledge of which the Atlantians seem to have
instructed their brethren the Herculeans. The Grecians, in their accounts,
by putting one person for a people, have rendered the history obscure;
which otherwise would be very intelligible. There is a passage in Eusebius,
which may be rendered very plain, and to the purpose, if we make use of the
clue above-mentioned. [208][Greek: Herodotos de legei ton Eraklea mantin
kai phusikon genomenon para Atlantos tou Barbarou tou Phrugos diadechesthai
tas tou Kosmou Kionas.] This may be paraphrased in the following manner;
and with such latitude will be found perfectly consonant to the truth. _The
Herculeans were a people much given to divination, and to the study of
nature. Great part of their knowledge they are thought to have had
transmitted to them from those Atlantians, who settled in Phrygia,
especially the history of the earth and heavens; for all such knowledge the
Atlantians had of old consigned to pillars and obelisks in that country:
and from them it was derived to the Herculeans, or Heraclidae, of Greece._
The Atlantians were esteemed by the Grecians as barbarous: but they were in
reality of the same family. Their chief ancestor was the father of the
Peleiadae, or Ionim; of whom I shall hereafter have much to say: and was the
supposed brother of Saturn. The Hellenes, though they did not always allow
it, were undoubtedly of his race. This may be proved from Diodorus Siculus,
who gives this curious history of the Peleiadae, his offspring. [209][Greek:
Tautas de migeisas tois euphuestatois Herosi kai Theois archegous
katastenai tou pleistou genous ton anthropon, tekousas tous di' areten
Theous kai Heroas onomasthentas.--Parapleseos de kai tas allas Atlantidas
gennesai paidas epiphaneis, hon tous men ethnon, tous de poleon genesthai
ktistas; dioper ou monon par' eniois ton Barbaron, alla kai para tois
Hellesi tous pleistous ton archaiotaton Heroon eis tautas anapherein to
genos.] _These daughters of Atlas, by their connections and marriages with
the most illustrious heroes, and divinities, may be looked up to as the
heads of most families upon earth. And from them proceeded all those, who
upon account of their eminence were in aftertimes esteemed Gods and
Heroes_. And having spoken of Maia, and her offspring, the author proceeds
to tell us, that _the other Atlantides in like manner gave birth to a most
noble race: some of whom were the founders of nations; and others the
builders of cities: insomuch that most of the more antient heroes, not only
of those abroad, who were esteemed Barbari, but even of the Helladians,
claimed their ancestry from them_. And they received not only their
ancestry, but their knowledge also, [Greek: tou kosmou kionas]; all the
celestial and terrestrial phenomena, which had been entrusted to the sacred
pillars of the Atlantes, [Greek: hai gaien te kai ouranon amphis echousin],
which contained descriptions both of the heavens, and the earth. From
Phrygia they came at last to Hellas, where they were introduced by
Anaximander, who is said, [210][Greek: Esdounai proton geographikon
pinaka], _to have been the first who introduced a geographical chart_: or,
as Laertius expresses it, [211][Greek: Ges kai Thalattes perimetron], _the
circumference of the terraqueous globe delineated_.
Though the origin of maps may be deduced from Egypt, yet they were not the
native Egyptians, by whom they were first constructed. Delineations of this
nature were the contrivance of the Cuthites, or Shepherds. They were, among
other titles, styled Saitae; and from them both astronomy and geometry were
introduced in those parts. They, with immense labour, drained the lower
provinces; erected stupendous buildings; and raised towers at the mouths of
the river, which were opportunely situated for navigation. For, though the
Mizraim were not addicted to commerce, yet it was followed by other
families besides the Cuthites, who occupied the lower provinces towards the
sea. The towers which were there raised served for lighthouses, and were,
at the same time, temples, denominated from some title of the Deity, such
as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They
were on both accounts much resorted to by mariners, and enriched with
offerings. Here were deposited charts of the coast, and of the navigation
of the Nile, which were engraved on pillars, and in aftertimes sketched out
upon the Nilotic Papyrus. There is likewise reason to think that they were
sometimes delineated upon walls. This leads me to take notice of a passage
from Pherecydes Syrus, which seems to allude to something of this nature:
though, I believe, in his short detail that he has misrepresented the
author from whom he copied. He is said, by Theopompus, [212][Greek: proton
peri tes phuseos, kai Theon, Hellesi graphein], _to have been the first who
wrote for the benefit of his countrymen about nature and the Gods_. Suidas
[213]mentions, that he composed a theogony; all which knowledge, we are
assured, came from Egypt. It is certain that he studied in that[214]
country; whence we may conclude, that the following history is Egyptian. He
says, that Zas, or Jupiter, composed a large and curious robe, upon which
he described the earth, and the ocean, and the habitations upon the ocean.
[215][Greek: Zas poiei pharos mega te, kai kalon, kai en autoi poikillei
Gen, kai Ogenon, kai ta Ogenou domata.] Now, Zas, or, as it should be
rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the
most antient name of the Nile; whence the Grecians borrowed their Oceanus.
[216][Greek: Hoi gar Aiguptioi nomizousin okeanon einai ton par' autois
potamon Neilon.] _The Egyptians, by the term Oceanus, understand their own
river Nilus_. The same author, in another place, calls this river
Oceames[217]. [Greek: Ton de potamon archaiotaton men onoma schein Okeamen,
hos estin Hellenisti okeanos.] The former term, Ogenus, whence the Greeks
borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally
rendered Ogehonus. It signifies the noble Gehon, and is a name taken from
one of the rivers of Paradise. The Nile was sometimes called simply Gehon,
as we learn from the author of the Chronicon Paschale. [218][Greek: Echei
de (he Aiguptos) potamon Geon--Neilon kaloumenon.] It was probably a name
given by the Cuthites, from whom, as will be hereafter shewn, the river
Indus had the name of Phison. [219][Greek: Potamoi onomastoi Indos, ho kai
Pheison, Neilos, ho kai Geon.] _The two most celebrated rivers are the
Indus, the same as the Phison, and the Nile, which is called the Gehon._
The river, also, of Colchis, rendered Phasis, and Phasin, was, properly,
the Phison. The Nile, being of old styled Oc-Gehon, and having many
branches, or arms, gave rise to the fable of the sea monster AEgeon, whom
Ovid represents as supporting himself upon the whales of the ocean.
[220]Balaenarumque prementem
AEgaeona suis immania terga lacertis.
The Scholiast upon Lycophron informs us farther, that the river had three
names; and imagines that upon this account it was called Triton.
[221][Greek: Triton ho Neilos, hoti tris metonomasthe; proteron gar Okeanos
an ekaleito, deuteron Aetos;--to de Neilos neon esti.] I shall not at
present controvert his etymology. Let it suffice, that we are assured, both
by this author and by others, that the Nile was called Oceanus: and what is
alluded to by Pherecydes is certainly a large map or chart. The robe of
which he speaks was indeed a Pharos, [Greek: Pharos]; but a Pharus of a
different nature from that which he describes. It was a building, a temple,
which was not constructed by the Deity, but dedicated to him. It was one of
those towers of which I have before treated; in which were described upon
the walls, and otherwise delineated, [Greek: Ogenos kai Ogenou domata], the
course of the Gehon, or Nile; and the towns and houses upon that river.
I imagine that the shield of Achilles, in Homer, was copied from something
of this sort which the poet had seen in Egypt: for Homer is continually
alluding to the customs, as well as to the history, of that kingdom. And,
it is evident, that what he describes on the central part of the shield, is
a map of the earth, and of the celestial appearances.