a misconception about these towers and temples; which those persons either
founded, or else took in war. Or, if they were Deities of whom the story is
told, these buildings were erected to their honour. But the Greeks made no
distinction. They were fond of heroism; and interpreted every antient
history according to their own prejudices: and in the most simple narrative
could find out a martial achievement. No colony could settle any where, and
build an Ophite temple, but there was supposed to have been a contention
between a hero and a dragon. Cadmus, as I have shewn, was described in
conflict with such an one near Thebes, whose teeth he sowed in the earth:
[325][Greek: odontas]
[Greek: Aonioio drakontos, hon ogugiei eni Thebei]
[Greek: Kadmos, hot' Europen dizemenos eisaphikane,]
[Greek: Pephne.]
Serpents are said to have infested [326]Cyprus, when it was occupied by its
first inhabitants: and there was a fearful dragon in the isle of
[327]Salamis. The Python of Parnassus is well known, which Apollo was
supposed to have slain, when he was very young; a story finely told by
Apollonius.
[328][Greek: Hos pote petraiei hupo deiradi Parnessoio]
[Greek: Delphunen toxoisi pelorion exenarixe,]
[Greek: Kouros eon eti gumnos, eti plokamoisi gegethos.]
After all, this dragon was a serpent temple; a tumbos, [Greek: tumbos],
formed of earth, and esteemed of old oracular. To this, Hyginus bears
witness. [329]Python, Terrae filius, Draco ingens. Hic ante Apollinem ex
oraculo in monte Parnasso responsa dare solitus est. Plutarch says, that
the dispute between Apollo and the Dragon was about the privilege of the
place. [330][Greek: Hoi Delphon theologoi nomizousin entautha pote pros
ophin toi Theoi peri tou chresteriou machen genesthai.] Hence we may
perceive, that he was in reality the Deity of the temple; though the Greeks
made an idle distinction: and he was treated with divine honours.
[331][Greek: Puthoi men oun ho Drakon ho Puthios threskeuetai, kai tou
Opheos he paneguris katangelletai Puthia.] It is said, moreover, that the
seventh day was appointed for a festival in the temple, and celebrated with
a Paean to the [332]serpent.
We often read of virgins, who were exposed to dragons and sea-monsters; and
of dragons which laid waste whole provinces, till they were at length, by
some person of prowess, encountered and slain. These histories relate to
women, who were immured in towers by the sea-side; and to banditti, who got
possession of these places, whence they infested the adjacent country. The
[333]author of the Chronicon Paschale supposes, that Andromeda, whom the
poets describe as chained to a rock, and exposed to a sea-monster, was in
reality confined in a temple of Neptune, a Petra of another sort. These
dragons are represented as sleepless; because, in such places there were
commonly lamps burning, and a watch maintained. In those more particularly
set apart for religious service there was a fire, which never went out.
[334]Irrestincta focis servant altaria flammas.
The dragon of Apollonius is ever watchful.
[Greek: Oude hoi emar,]
[Greek: Ou knephas hedumos hupnos anaidea damnatai osse.]
What the Poet styles the eyes of the Dragon, were undoubtedly windows in
the upper part of the building, through which the fire appeared. Plutarch
takes notice, that in the temple of Amon there was a [335]light continually
burning. The like was observable in other temples of the [336]Egyptians.
Pausanias mentions the lamp of Minerva [337]Polias at Athens, which never
went out: the same custom was kept up in most of the [338]Prutaneia. The
Chaldeans and Persians had sacred hearths; on which they preserved a
[339]perpetual fire. In the temple of [340]Apollo Carneus at Cyrene, the
fire upon the altar was never suffered to be extinguished. A like account
is given by Said Ebn Batrick of the sacred fire, which was preserved in the
great temple at [341]Aderbain in Armenia. The Nubian Geographer mentions a
nation in India, called [342]Caimachitae, who had large Puratheia, and
maintained a perpetual fire. According to the Levitical law, a constant
fire was to be kept up upon the altar of God. [343]_The fire shall be ever
burning upon the altar: it shall never go out._
From what has preceded, we may perceive, that many personages have been
formed out of places. And I cannot help suspecting much more of antient
history, than I dare venture to acknowledge. Of the mythic age I suppose
almost every circumstance to have been imported, and adopted; or else to be
a fable. I imagine, that Chiron, so celebrated for his knowledge, was a
mere personage formed from a tower, or temple, of that name. It stood in
Thessaly; and was inhabited by a set of priests, called Centauri. They were
so denominated from the Deity they worshipped, who was represented under a
particular form. They styled him Cahen-Taur: and he was the same as the
Minotaur of Crete, and the Tauromen of Sicilia; consequently of an
emblematical and mixed figure. The people, by whom this worship was
introduced, were many of them Anakim; and are accordingly represented as of
great strength and stature. Such persons among the people of the east were
styled [344]Nephelim: which the Greeks in after times supposed to relate to
[Greek: nephele], a cloud. In consequence of this, they described the
Centaurs as born of a cloud: and not only the Centaurs, but Ixion, and
others, were reputed of the same original. The chief city of the Nephelim
stood in Thessaly, and is mentioned by [345]Palaephatus: but through the
misconception of his countrymen it was expressed [Greek: Nephele], Nephele,
a cloud. The Grecians in general were of this race; as will be abundantly
shewn. The Scholiast upon Lycophron mentions, that the descendants of
Hellen were by a woman named Nephele, whom Athamas was supposed to have
married. [346][Greek: Athamas ho Aiolou tou Hellenos pais ek Nepheles
gennai Hellen, kai Phrixon.] The author has made a distinction between
Helle, and Hellen; the former of which he describes in the feminine. By
Phrixus is meant [Greek: Phrux], Phryx, who passed the Hellespont, and
settled in Asia minor. However obscured the history may be, I think the
purport of it is plainly this, that the Hellenes, and Phrygians were of the
Nephelim or Anakim race. Chiron was a temple, probably at Nephele in
Thessalia, the most antient seat of the Nephelim. His name is a compound of
Chir-On, in purport the same as Kir-On, the tower and temple of the Sun. In
places of this sort people used to study the heavenly motions: and they
were made use of for seminaries, where young people were instructed; on
which account they were styled [Greek: paidotrophoi]. Hence Achilles was
supposed to have been taught by [347]Chiron, who is reported to have had
many disciples. They are enumerated by Xenophon in his treatise upon
hunting, and amount to a large number. [348][Greek: Egenonto autoi mathetai
kunegesion te, kai heteron kalon, Kephalos, Asklepios, Melanion, Nestor,
Amphiaraos, Peleus, Telamon, Meleagros, Theseus, Hippolutos, Palamedes,
Odusseus, Menestheus, Diomedes, Kastor, Poludeukes, Machaon, Podaleirios,
Antilochos, Aineias, Achilleus.] Jason is by Pindar made to say of himself,
[349][Greek: Phami didaskalian Cheironos oisein]: and the same circumstance
is mentioned in another place; [350][Greek: Kronidai de traphen Cheironi
dokan (Iasona)]. These histories could not be true of Chiron as a person:
for, unless we suppose him to have been, as the Poets would persuade us, of
a different species from the rest of mankind, it will be found impossible
for him to have had pupils in such different ages. For not only AEsculapius,
mentioned in this list, but Apollo likewise learnt of him the medicinal
arts. [351][Greek: Asklepios kai Apollon para Cheironi toi Kentauroi
iasthai didaskontai.] Xenophon indeed, who was aware of this objection,
says, that the term of Chiron's life was sufficient for the performance of
all that was attributed to him: [352][Greek: Ho Cheironos bios pasin
exerkei; Zeus gar kai Cheiron adelphoi]: but he brings nothing in proof of
what he alleges. It is moreover incredible, were we to suppose such a being
as Chiron, that he should have had pupils from so many different
[353]countries. Besides many of them, who are mentioned, were manifestly
ideal personages. For not to speak of Cephalus and Castor, Apollo was a
Deity; and AEsculapius was the [354]like: by some indeed esteemed the son of
the former; by others introduced rather as a title, and annexed to the
names of different Gods. Aristides uses it as such in his invocation of
[355]Hercules: [Greek: Io, Paian, Herakles, Asklepie]: and he also speaks
of the temple of Jupiter AEsculapius, [Greek: Dios Asklepiou neos]. It was
idle therefore in the Poets to suppose that these personages could have
been pupils to Chiron. Those that were instructed, whoever they may have
been, partook only of Chironian education; and were taught in the same kind
of academy: but not by one person, nor probably in the same place. For
there were many of these towers, where they taught astronomy, music, and
other sciences. These places were likewise courts of judicature, where
justice was administered: whence Chiron was said to have been [Greek:
philophroneon, kai dikaiotatos]:
[356][Greek: Hon Cheiron edidaxe dikaiotatos Kentauron.]
The like character is given of him by Hermippus, of Berytus.
[357][Greek: Houtos]
[Greek: Eis te dikaiosunen thneton genos egage, deixas]
[Greek: Horkon, kai thusias hilaras, kai schemat' Olumpou.]
Right was probably more fairly determined in the Chironian temples, than in
others. Yet the whole was certainly attended with some instances of
cruelty: for human sacrifices are mentioned as once common, especially at
Pella in Thessaly; where, if they could get a person, who was an Achean by
birth, they used to offer him at the altars of Peleus and [358]Chiron.
There were many edifices denominated Chironian, and sacred to the Sun.
Charon was of the same purport, and etymology; and was sacred to the same
Deity. One temple of this name, and the most remarkable of any, stood
opposite to Memphis on the western side of the Nile. It was near the spot
where most people of consequence were buried. There is a tower in this
province, but at some distance from the place here spoken of, called
[359]Kiroon at this day. As Charon was a temple near the catacombs, or
place of burial; all the persons who were brought to be there deposited,
had an offering made on their account, upon being landed on this shore.
Hence arose the notion of the fee of Charon, and of the ferryman of that
name. This building stood upon the banks of a canal, which communicated
with the Nile: but that which is now called Kiroon, stands at some distance
to the west, upon the lake [360]Moeris; where only the kings of Egypt had a
right of sepulture. The region of the catacombs was called the Acheronian
and [361]Acherusian plain, and likewise the Elysian: and the stream, which
ran by it, had the name of Acheron. They are often alluded to by Homer, and
other Poets, when they treat of the region of departed souls. The Amonians
conferred these names upon other places, where they settled, in different
parts of the world. They are therefore to be met with in [362]Phrygia,
[363]Epirus, [364]Hellas, [365]Apulia, [366]Campania, and other countries.
The libri [367]Acherontii in Italy, mentioned by Arnobius, were probably
transcripts from some hieroglyphical writings, which had been preserved in
the Acherontian towers of the Nile. These were carried by Tages to
Hetruria; where they were held in great veneration.
As towers of this sort were seminaries of learning, Homer from one of them
has formed the character of sage Mentor; under whose resemblance the
Goddess of wisdom was supposed to be concealed. By Mentor, I imagine, that
the Poet covertly alludes to a temple of Menes. It is said, that Homer in
an illness was cured by one [368]Mentor, the son of [Greek: Alkimos],
Alcimus. The person probably was a Mentorian priest, who did him this kind
office, if there be any truth in the story. It was from an oracular temple
styled Mentor; and Man-Tor, that the sacred cakes had the name of
Amphimantora. [369][Greek: Amphimantora, alphita meliti dedeumena.]
Castor, the supposed disciple of Chiron, was in reality the same as Chiron;
being a sacred tower, a Chironian edifice, which served both for a temple
and Pharos. As these buildings for the most part stood on strands of the
sea, and promontories; Castor was esteemed in consequence of it a tutelary
Deity of that element. The name seems to be a compound of Ca-Astor, the
temple or place of Astor; who was rendered at different times Asterius,
Asterion, and Astarte. Ca-Astor was by the Greeks abbreviated to Castor;
which in its original sense I should imagine betokened a fire-tower: but
the Greeks in this instance, as well as in innumerable others, have
mistaken the place and temple for the Deity, to whom it was consecrated.
The whole history of Castor and Pollux, the two Dioscuri, is very strange
and inconsistent. Sometimes they are described as two mortals of Lacedaemon,
who were guilty of violence and rapine, and were slain for their
wickedness. At other times they are represented as the two principal
Deities; and styled Dii Magni, Dii Maximi, Dii Potentes, Cabeiri. Mention
is made by Pausanias of the great regard paid to them, and particularly by
the Cephalenses. [370][Greek: Megalous gar sphas hoi tautei Theous
onomazousin.] _The people there style them by way of eminence the Great
Gods_. There are altars extant, which are inscribed [371]CASTORI ET POLLUCI
DIIS MAGNIS. In [372]Gruter is a Greek inscription to the same purport.
[Greek: Gaios Gaiou Acharneus Hiereus genomenos Theon Megalon Dioskoron
Kabeiron.] But though Castor was enshrined, as a God, he was properly a
Tarchon, such as I have before described; and had all the requisites which
are to be found in such buildings. They were the great repositories of
treasure; which people there entrusted, as to places of great security. The
temple of Castor vas particularly famous on this account, as we may learn
from Juvenal:
[373]AErata multus in arca
Fiscus, et ad vigilem ponendi Castora nummi.
The Deity, who was alluded to under the name of Castor, was the Sun: and he
had several temples of that denomination in Laconia, and other parts of
Greece. His rites were first introduced by people from Egypt and Canaan.
This we may infer, among other circumstances, from the title of Anac being
so particularly conferred on him and his brother Pollux: whence their
temple was styled [Greek: Anakeion] in Laconia; and their festival at
Athens [Greek: anakeia], anakeia. For Anac was a Canaanitish term of
honour; which the Greeks changed to [Greek: anax] and [374][Greek:
anaktes]. I have before mentioned, that in these places were preserved the
Archives of the cities and provinces in which they stood: and they were
often made use of for courts of judicature, called [Greek: prutaneia], and
praetoria; whither the antient people of the place resorted, to determine
about right and wrong. Hence it is that Castor and Pollux, two names of the
same personage, were supposed to preside over judicial affairs. This
department does but ill agree with the general and absurd character, under
which they are represented: for what has horsemanship and boxing to do with
law and equity? But these were mistaken attributes, which arose from a
misapplication of history. Within the precincts of their temples was a
parade for boxing and wrestling; and often an Hippodromus. Hence arose
these attributes, by which the Poets celebrated these personages:
[375][Greek: Kastora th' Hippodamon, kai pux agathon Poludeukea.]
The Deity, originally referred to, was the Sun: As he was the chief Deity,
he must necessarily have been esteemed the supervisor and arbitrator of all
sublunary things:
[376][Greek: Eelios, hos pant' ephorai, kai pant' epakouei.]
On this account the same province of supreme judge was conferred on his
substitute Castor, in conjunction with his brother Pollux: and they were
accordingly looked upon as the conservators of the rights of mankind.
Cicero makes a noble appeal to them in his seventh oration against Verres;
and enlarges upon the great department, of which they were presumed to be
possessed: at the same time mentioning the treasures, which were deposited
in their temples. [377]Vos omnium rerum forensium, consiliorum maximorum,
legum, judiciorumque arbitri, et testes, celeberrimo in loco PRAETORII
locati, Castor et Pollux; quorum ex templo quaestum sibi iste (Verres) et
praedam maximam improbissime comparavit--teque, Ceres, et Libera--a quibis
initia vitae atque victus, legum, morum, mansuetudinis, humanitatis exempla
hominibus et civitatibus data ac dispertita esse dicuntur. Thus we find
that they are at the close joined with Ceres, and Libera; and spoken of as
the civilizers of the world: but their peculiar province was law and
judicature.
Many instances to the same purpose might be produced; some few of which I
will lay before the reader. Trophonius, like Chiron and Castor, was a
sacred tower; being compounded of Tor-Oph-On, Solis Pythonis turris,
rendered Trophon, and Trophonius. It was an oracular temple, situated near
a vast cavern: and the responses were given by dreams. Tiresias, that
antient prophet, was an edifice of the same nature: and the name is a
compound of Tor-Ees, and Tor-Asis; from whence the Greeks formed the word
Tiresias. He is generally esteemed a diviner, or soothsayer, to whom people
applied for advice: but it was to the temple that they applied, and to the
Deity, who was there supposed to reside. He was, moreover, said to have
lived nine ages: till he was at last taken by the Epigoni, when he died.
The truth is, there was a tower of this name at Thebes, built by the
Amonians, and sacred to the God Orus. It stood nine ages, and was then
demolished. It was afterwards repaired, and made use of for a place of
augury: and its situation was close to the temple of Amon. [378][Greek:
Thebaiois de meta tou Ammonos to Hieron, oionoskopeion te Teiresiou
kaloumenon.] Tiresias, according to Apollodorus, was the son of Eueres,
[379][Greek: Eueres], or, according to the true Dorian pronunciation,
Euares, the same as the Egyptian Uc Arez, the Sun. He is by Hyginus styled
[380]Eurimi filius; and in another place Eurii filius, Pastor. Eurius,
Eurimus, Euarez, are all names of the Sun, or places sacred to him; but
changed to terms of relation by not being understood. Tiresias is
additionally styled Pastor; because all the Amonian Deities, as well as
their princes, were called Shepherds: and those, who came originally from
Chaldea, were styled the children of Ur, or Urius.
By the same analogy we may trace the true history of Terambus, the Deity of
Egypt, who was called the Shepherd Terambus. The name is a compound of
Tor-Ambus, or Tor-Ambi, the oracular tower of Ham. He is said to have been
the son of Eusires, [381][Greek: Euseirou tou Poseidonos]; and to have come
over, and settled in Thessaly, near mount Othrys. According to Antonius
Liberalis, he was very rich in flocks, and a great musician, and
particularly expert in all pastoral measure. To him they attributed the
invention of the pipe. The meaning of the history is, I think, too plain,
after what has preceded, to need a comment. It is fabled of him, that he
was at last turned into a bird called Cerambis, or Cerambix. Terambus and
Cerambis are both antient terms of the same purport: the one properly
expressed is Tor-Ambi; the other Cer-Ambi, the oracular temple of the Sun.
I have taken notice that towers of this sort were the repositories of much
treasure; and they were often consecrated to the Ophite Deity, called Opis
and Oupis. It is the same which Callimachus addresses by the title of
[382][Greek: Oupi, Anass' euopi]: and of whom Cicero speaks, and styles
Upis; [383]quam Graeci Upim paterno nomine appellant. The temple was hence
called Kir-Upis; which the Grecians abridged to [Greek: Grupes]: and
finding many of the Amonian temples in the north, with the device of a
winged serpent upon the frontal, they gave this name to the hieroglyphic.
Hence, I imagine, arose the notion of [Greek: Grupes], or Gryphons; which,
like the dragons abovementioned, were supposed to be guardians of treasure,
and to never sleep. The real conservators of the wealth were the priests.
They kept up a perpetual fire, and an unextinguished light in the night.
From Kir Upis, the place of his residence, a priest was named Grupis; and
from Kir-Uph-On, Gryphon. The Poets have represented the Grupes as animals
of the serpentine kind; and supposed them to have been found in countries
of the Arimaspians, Alazonians, Hyperboreans, and other the most northern
regions, which the Amonians possessed. In some of the temples women
officiated, who were denominated from the Deity they served. The Scholiast
upon Callimachus calls the chief of them Upis; and styles her, and her
associates, [Greek: Koras] [384][Greek: Huperboreous], Hyperborean young
women. The Hyperboreans, Alazonians, Arimaspians, were Scythic nations of
the same family. All the stories about Prometheus, Chimaera, Medusa,
Pegasus, Hydra, as well as of the Grupes, or Gryphons, arose, in great
measure, from the sacred devices upon the entablatures of temples.
* * * * *
TAPH, TUPH, TAPHOS.
There was another name current among the Amonians, by which they called
their [Greek: lophoi], or high places. This was Taph; which at times was
rendered Tuph, Toph, and Taphos. Lower Egypt being a flat, and annually
overflowed, the natives were forced to raise the soil, on which they built
their principal edifices, in order to secure them from the inundation: and
many of their sacred towers were erected upon conical mounds of earth. But
there were often hills of the same form constructed for religious purposes,
upon which there was no building. These were very common in Egypt. Hence we
read of Taphanis, or Taph-Hanes, Taph-Osiris, Taph-Osiris parva, and contra
Taphias, in Antoninus; all of this country. In other parts were Taphiousa,
Tape, Taphura, Tapori, Taphus, Taphosus, Taphitis. All these names relate
to high altars, upon which they used oftentimes to offer human sacrifices.
Typhon was one of these; being a compound of Tuph-On, which signifies the
hill or altar of the Sun. Tophet, where the Israelites made their children
pass through fire to [385]Moloch, was a mount of this form. And there seem
to have been more than one of this denomination; as we learn from the
prophet Jeremiah, [386]_They have built the high places of Tophet, which is
in the valley of the son of Hinnom, to burn their sons and their daughters
in the fire._ And in another place: _They have built also the high places
of Baal, to burn their sons with fire for burnt-offerings unto Baal._ These
cruel operations were generally performed upon mounts of this sort; which,
from their conical figure, were named Tuph and Tupha. It seems to have been
a term current in many countries. The high Persian [387]bonnet had the same
name from its shape: and Bede mentions a particular kind of standard in his
time; which was made of plumes in a globular shape, and called in like
manner, [388]Tupha, vexilli genus, ex consertis plumarum globis. There was
probably a tradition, that the calf, worshipped by the Israelites in the
wilderness near Horeb, was raised upon a sacred mound, like those described
above: for Philo Judaeus says, that it was exhibited after the model of an
Egyptian Tuphos: [389][Greek: Aiguptiakou mimema Tuphou]. This I do not
take to have been a Grecian word; but the name of a sacred orbicular mount,
analogous to the Touphas of Persis.