describing. They were taken for the tombs of departed heroes, but were
really consecrated places: and the names by which they were distinguished,
shew plainly their true history. Such was the supposed tomb of [427]Orion
at Tanagra, and of Phoroneus in [428]Argolis; the tomb of [429]Deucalion in
Athens; and of his wife [430]Pyrrha in Locris: of [431]Endymion in Elis: of
Tityus in [432]Panopea: of Asterion in the island [433]Lade: of the
Egyptian [434]Belus in Achaia. To these may be added the tombs of Zeus in
Mount Sipylus, Mount Iasius, and Ida: the tombs of Osiris in various parts:
and those of Isis, which have been enumerated before. Near the AEaceum at
Epidaurus was a hill, reputed to have been the tomb of the hero
[435]Phocus. This AEaceum was an inclosure planted with olive trees of great
antiquity; and at a small degree above the surface of the ground was an
altar sacred to AEacus. To divulge the traditions relative to this altar
would, it seems, be an high profanation. The author, therefore, keeps them
a secret. Just before this sacred septum was the supposed tomb of Phocus,
consisting of a mound of raised earth, fenced round with a border of stone
work: and a large rough stone was placed upon the top of all. Such were the
rude monuments of Greece, which were looked upon as so many receptacles of
the dead: but were high altars, with their sacred [Greek: temene], which
had been erected for divine worship in the most early times. The
Helladians, and the Persians, were of the same [436]family: hence we find
many similar rites subsisting among the two nations. The latter adhered to
the purer Zabaism, which they maintained a long time. They erected the same
sacred Tupha, as the Grecians: and we may be assured of the original
purpose, for which these hills were raised, from the use to which they put
them. They were dedicated to the great fountain of light, called by the
Persians, Anait: and were set apart as Puratheia, for the celebration of
the rites of fire. This people, after they had defeated the Sacae in
Cappadocia, raised an immense Comah in memorial of their victory.
[437]Strabo, who describes it very minutely, tells us, that they chose a
spot in an open plain; where they reared a Petra, or high place, by heaping
up a vast mound of earth. This they fashioned to a conical figure; and then
surrounded it with a wall of stone. In this manner they founded a kind of
temple in honour of Anait, Omanus, and Anandrates, the Deities of their
country. I have mentioned that the Egyptians had hills of this nature: and
from them the custom was transmitted to Greece. Typhon, or more properly
Tuphon, [Greek: Tuphon], who was supposed to have been a giant, was a
compound of Tuph-On, as I have before mentioned; and signified a sacred
[438]mount of the sun. Those cities in Egypt, which had a high place of
this sort, and rites in consequence of it, were styled Typhonian. Upon such
as these they sacrificed red haired men, or men with hair of a light
colour; in other words strangers. For both the sons of Chus, and the
Mizraim were particularly dark and woolly: so that there could be no surer
mark than the hair to distinguish between a native and a foreigner. These
sacrifices were offered in the city [439]Idithia, [440]Abaris,
[441]Heliopolis, and Taphosiris; which in consequence of these offerings
were denominated Typhonian cities. Many writers say, that these rites were
performed to Typhon at the [442]tomb of Osiris. Hence he was in later times
supposed to have been a person, one of immense size: and he was also
esteemed a [443]God. But this arose from the common mistake by which places
were substituted for the Deities there worshipped. Typhon was the Tupha, or
altar, the supposed tomb of the God: and the offerings were made to the
Sun, styled On; the same as Osiris, and Busiris. As there were Typhonian
mounts in many parts, he was in consequence of it supposed to have been
buried in different places: near mount Caucasus in Colchis; near the river
Orontes in Syria; and under lake Serbonis. Typhon, or rather Typhonian
worship, was not unknown in the region of [444]Troas, near which were the
Scopuli Typhonis. Plutarch mentions that in the Phrygian Theology Typhon
was esteemed the grandson of Isaac or Isaeac: and says that he was so spoken
of [Greek: en tois Phrugiois] [445][Greek: grammasin]. But all terms of
relation are to be disregarded. The purport of the history was this. The
altar was termed Tuphon Isiac, sive [Greek: Bomos Isiakos], from the sacra
Isiaca, which were performed upon it. The same Isaac or Isaeac was sometimes
rendered AEsacus, and supposed to have been a son of the river Granicus.
[446]AEsacon umbrosa furtim peperisse sub Ida
Fertur Alexirhoe Granico nata bicorni.
The antient Arcadians were said to have been the offspring of [447]Typhon,
and by some the children of Atlas; by which was meant, that they were
people of the Typhonian, and Atlantian religion. What they called his tombs
were certainly mounds of earth, raised very high, like those which have
been mentioned before: only with this difference, that some of these had
lofty towers adorned with pinnacles, and battlements. They had also carved
upon them various symbols; and particularly serpentine hieroglyphics, in
memorial of the God to whom they were sacred. In their upper story was a
perpetual fire, which was plainly seen in the night. I have mentioned, that
the poets formed their notions about Otus and Ephialtes from towers: and
the idea of Orion's stupendous bulk taken from the Pelorian edifice in
Sicily. The gigantic stature of Typhon was borrowed from a like object: and
his character was formed from the hieroglyphical representations in the
temples styled Typhonian. This may be inferred from the allegorical
description of Typhoeus, given by Hesiod. Typhon and Typhoeus, were the
same personage: and the poet represents him of a mixed form, being partly a
man, and partly a monstrous dragon, whose head consisted of an assemblage
of smaller serpents.
[448][Greek: Ek de hoi omon]
[Greek: En hekaton kephalai ophios, deinoio Drakontos.]
As there was a perpetual fire kept up in the upper story, he describes it
as shining through the apertures in the building.
[449][Greek: Ek de hoi osson]
[Greek: Thespesieis kephaleisin hup' ophrusi pur amarusse;]
[Greek: Paseon d' ek kephaleon pur kaieto derkomenoio.]
But the noblest description of Typhon is given in some very fine poetry by
Nonnus. He has taken his ideas from some antient tower situated near the
sea upon the summit of an high mountain. It was probably the Typhonian
temple of Zeus upon mount Casius, near the famed Serbonian lake. He
mentions sad noises heard within, and describes the roaring of the surge
below: and says that all the monsters of the sea stabled in the cavities at
the foot of the mountain, which was washed by the ocean.
[450][Greek: En ichthuoenti de pontoi]
[Greek: Histamenou Tuphonos eso bruoentos enaulou]
[Greek: Benthei tarsa pepekto, kai eeri mignuto gaster]
[Greek: Thlibomene nepheessi; Giganteiou de karenou]
[Greek: Phrikton aersilophon aion bruchema leonton,]
[Greek: Pontios eiluoenti leon ekalupteto kolpoi. ktl.]
We may perceive, that this is a mixed description, wherein, under the
character of a gigantic personage, a towering edifice is alluded to; which
was situated upon the summit of a mountain, and in the vicinity of the sea.
* * * * *
OB, OUB, PYTHO,
SIVE DE
OPHIOLATRIA.
[Greek: Para panti ton nomizomenon par' humin Theon Ophis sumbolon mega
kai musterion anagraphetai.] Justin. Martyr. Apolog. l. 1. p. 60.
It may seem extraordinary, that the worship of the serpent should have ever
been introduced into the world: and it must appear still more remarkable,
that it should almost universally have prevailed. As mankind are said to
have been ruined through the influence of this being, we could little
expect that it would, of all other objects, have been adopted, as the most
sacred and salutary symbol; and rendered the chief object of
[451]adoration. Yet so we find it to have been. In most of the antient
rites there is some allusion to the [452]serpent. I have taken notice, that
in the Orgies of Bacchus, the persons who partook of the ceremony used to
carry serpents in their hands, and with horrid screams called upon Eva,
Eva. They were often crowned with [453]serpents, and still made the same
frantic exclamation. One part of the mysterious rites of Jupiter Sabazius
was to let a snake slip down the bosom of the person to be initiated, which
was taken out below[454]. These ceremonies, and this symbolic worship,
began among the Magi, who were the sons of Chus: and by them they were
propagated in various parts. Epiphanius thinks, that the invocation, Eva,
Eva, related to the great [455]mother of mankind, who was deceived by the
serpent: and Clemens of Alexandria is of the same opinion. He supposes,
that by this term was meant [456][Greek: Euan ekeinen, di' hen he plane
parekolouthese.] But I should think, that Eva was the same as Eph, Epha,
Opha, which the Greeks rendered [Greek: Ophis], Ophis, and by it denoted a
serpent. Clemens acknowledges, that the term Eva properly aspirated had
such a signification. [457][Greek: To onoma to Euia dasunomenon
hermeneuetai Ophis.] Olympias, the mother of [458]Alexander, was very fond
of these Orgies, in which the serpent was introduced. Plutarch mentions,
that rites of this sort were practised by the Edonian women near mount
Haemus in Thrace; and carried on to a degree of madness. Olympias copied
them closely in all their frantic manoeuvres. She used to be followed with
many attendants, who had each a thyrsus with [459]serpents twined round it.
They had also snakes in their hair, and in the chaplets, which they wore;
so that they made a most fearful appearance. Their cries were very
shocking: and the whole was attended with a continual repetition of the
words, [460]Evoe, Saboe, Hues Attes, Attes Hues, which were titles of the
God Dionusus. He was peculiarly named [Greek: Hues]; and his priests were
the Hyades, and Hyantes. He was likewise styled Evas. [461][Greek: Euas ho
Dionusos.]
In Egypt was a serpent named Thermuthis, which was looked upon as very
sacred; and the natives are said to have made use of it as a royal tiara,
with which they ornamented the statues of [462]Isis. We learn from Diodorus
Siculus, that the kings of Egypt wore high bonnets, which terminated in a
round ball: and the whole was surrounded with figures of [463]asps. The
priests likewise upon their bonnets had the representation of serpents. The
antients had a notion, that when Saturn devoured his own children, his wife
Ops deceived him by substituting a large stone in lieu of one of his sons,
which stone was called Abadir. But Ops, and Opis, represented here as a
feminine, was the serpent Deity, and Abadir is the same personage under a
different denomination. [464]Abadir Deus est; et hoc nomine lapis ille,
quem Saturnus dicitur devorasse pro Jove, quem Graeci [Greek: baitulon]
vocant.--Abdir quoque et Abadir [Greek: baitulos]. Abadir seems to be a
variation of Ob-Adur, and signifies the serpent God Orus. One of these
stones, which Saturn was supposed to have swallowed instead of a child,
stood, according to [465]Pausanias, at Delphi. It was esteemed very sacred,
and used to have libations of wine poured upon it daily; and upon festivals
was otherwise honoured. The purport of the above history I imagine to have
been this. It was for a long time a custom to offer children at the altar
of Saturn: but in process of time they removed it, and in its room erected
a [Greek: stulos], or stone pillar; before which they made their vows, and
offered sacrifices of another nature. This stone, which they thus
substituted, was called Ab-Adar, from the Deity represented by it. The term
Ab generally signifies a [466]father: but, in this instance, it certainly
relates to a serpent, which was indifferently styled Ab, Aub, and [467]Ob.
I take Abadon, or, as it is mentioned in the Revelations, Abaddon, to have
been the name of the same Ophite God, with whose worship the world had been
so long infected. He is termed by the Evangelist [468][Greek: Abaddon, ton
Angelon tes Abussou], the angel of the bottomless pit; that is, the prince
of darkness. In another place he is described as the [469]dragon, that old
serpent, which is the devil, and Satan. Hence I think, that the learned
Heinsius is very right in the opinion, which he has given upon this
passage; when he makes Abaddon the same as the serpent Pytho. Non
dubitandum est, quin Pythius Apollo, hoc est spurcus ille spiritus, quem
Hebraei Ob, et Abaddon, Hellenistae ad verbum [Greek: Apolluona], caeteri
[Greek: Apollona], dixerunt, sub hac forma, qua miseriam humano generi
invexit, primo cultus[470].
[Illustration: _Ophis Thermuthis, sive Ob Basiliscus AEgyptiacus cum
Sacerdote Supplicante._]
[Illustration: Pl. VII.]
It is said, that, in the ritual of Zoroaster, the great expanse of the
heavens, and even nature itself, was described under the symbol of a
serpent[471]. The like was mentioned in the Octateuch of Ostanes: and
moreover, that in Persis and in other parts of the east they erected
temples to the serpent tribe, and held festivals to their honour, esteeming
them [472][Greek: Theous tous megistous, kai archegous ton holon], _the
supreme of all Gods, and the superintendants of the whole world_. The
worship began among the people of Chaldea. They built the city Opis upon
the [473]Tigris, and were greatly addicted to divination, and to the
worship of the serpent[474]. Inventi sunt ex iis (Chaldeis) augures, et
magi, divinatores, et sortilegi, et inquirentes Ob, et Ideoni. From Chaldea
the worship passed into Egypt, where the serpent Deity was called Can-oph,
Can-eph, and C'neph. It had also the name of Ob, or Oub, and was the same
as the Basiliscus, or Royal Serpent; the same also as the Thermuthis: and
in like manner was made use of by way of ornament to the statues of their
[475]Gods. The chief Deity of Egypt is said to have been Vulcan, who was
also styled Opas, as we learn from [476]Cicero. He was the same as Osiris,
the Sun; and hence was often called Ob-El, sive Pytho Sol: and there were
pillars sacred to him with curious hieroglyphical inscriptions, which had
the same name. They were very lofty, and narrow in comparison of their
length; hence among the Greeks, who copied from the Egyptians, every thing
gradually tapering to a point was styled Obelos, and Obeliscus. Ophel
(Oph-El) was a name of the same purport: and I have shewn, that many sacred
mounds, or Tapha, were thus denominated from the serpent Deity, to whom
they were sacred.
Sanchoniathon makes mention of an history, which he once wrote upon the
worship of the serpent. The title of this work, according to Eusebius was,
[477]Ethothion, or Ethothia. Another treatise upon the same subject was
written by Pherecydes Syrus, which was probably a copy of the former; for
he is said to have composed it, [478][Greek: para Phoinikon labon tas
aphormas], _from some previous accounts of the Phenicians_. The title of
his book was the Theology of Ophion, styled Ophioneus; and of his
worshippers, called Ophionidae. Thoth, and Athoth, were certainly titles of
the Deity in the Gentile world: and the book of Sanchoniathon might very
possibly have been from hence named Ethothion, or more truly Athothion. But
from the subject, upon which it was written, as well as from the treatise
of Pherecydes, I should think, that Athothion, or Ethothion, was a mistake
for Ath-ophion, a title which more immediately related to that worship, of
which the writer treated. _Ath_ was a sacred title, as I have shewn: and I
imagine, that this dissertation did not barely relate to the serpentine
Deity; but contained accounts of his votaries, the Ophitae, the principal of
which were the sons of Chus. The worship of the Serpent began among them;
and they were from thence denominated Ethopians, and Aithopians, which the
Greeks rendered [Greek: Aithiopes]. It was a name, which they did not
receive from their complexion, as has been commonly surmised; for the
branch of Phut, and the Lubim, were probably of a deeper die: but they were
so called from Ath-Ope, and Ath-Opis, the God which they worshipped. This
may be proved from Pliny. He says that the country AEthiopia (and
consequently the people) had the name of AEthiop from a personage who was a
Deity--ab [479]AEthiope Vulcani filio. The AEthiopes brought these rites into
Greece: and called the island, where they first established them,
[480]Ellopia, Solis Serpentis insula. It was the same as Euboea, a name of
the like purport; in which island was a region named AEthiopium. Euboea is
properly Oub-Aia; and signifies the Serpent Island. The same worship
prevailed among the Hyperboreans, as we may judge from the names of the
sacred women, who used to come annually to Delos. They were priestesses of
the Tauric Goddess, and were denominated from her titles.
[481][Greek: Oupis te, Loxo te, kai Euaion Hekaerge.]
Hercules was esteemed the chief God, the same as Chronus; and was said to
have produced the Mundane egg. He was represented in the Orphic Theology
under the mixed symbol of a [482]lion and serpent: and sometimes of a
[483]serpent only. I have before mentioned, that the Cuthites under the
title of Heliadae settled at Rhodes: and, as they were Hivites or Ophites,
that the island in consequence of it was of old named Ophiusa. There was
likewise a tradition, that it had once swarmed with [484]serpents. The like
notion prevailed almost in every place, where they settled. They came under
the more general titles of Leleges and Pelasgi: but more particularly of
Elopians, Europians, Oropians, Asopians, Inopians, Ophionians, and
AEthiopes, as appears from the names, which they bequeathed; and in most
places, where they resided, there were handed down traditions, which
alluded to their original title of Ophites. In Phrygia, and upon the
Hellespont, whither they sent out colonies very early, was a people styled
[Greek: Ophiogeneis], or the serpent-breed; who were said to retain an
affinity and correspondence with [485]serpents. And a notion prevailed,
that some hero, who had conducted them, was changed from a serpent to a
man. In Colchis was a river Ophis; and there was another of the same name
in Arcadia. It was so named from a body of people, who settled upon its
banks, and were said to have been conducted by a serpent: [486][Greek: Ton
hegemona genesthai drakonta]. These reptiles are seldom found in islands,
yet Tenos, one of the Cyclades, was supposed to have once swarmed with
them. [487][Greek: En tei Tenoi, miai ton Kukladon nesoi, opheis kai
skorpioi deinoi eginonto.] Thucydides mentions a people of AEtolia called
[488]Ophionians: and the temple of Apollo at Patara in Lycia seems to have
had its first institution from a priestess of the same [489]name. The
island of Cyprus was styled Ophiusa, and Ophiodes, from the serpents, with
which it was supposed to have [490]abounded. Of what species they were is
no where mentioned; excepting only that about Paphos there was said to have
been a [491]kind of serpent with two legs. By this is meant the Ophite
race, who came from Egypt, and from Syria, and got footing in this
[492]island. They settled also in Crete, where they increased greatly in
numbers; so that Minos was said by an unseemly allegory, [493][Greek:
opheis ouresai], serpentes minxisse. The island Seriphus was one vast rock,
by the Romans called [494]saxum seriphium; and made use of as a larger kind
of prison for banished persons. It is represented as having once abounded
with serpents; and it is styled by Virgil _serpentifera_, as the passage is
happily corrected by Scaliger.
[495]AEginamque simul, serpentiferamque Seriphon.
It had this epithet not on account of any real serpents, but according to
the Greeks from [496]Medusa's head, which was brought hither by Perseus. By
this is meant the serpent Deity, whose worship was here introduced by
people called Peresians. Medusa's head denoted divine wisdom: and the
island was sacred to the serpent as is apparent from its name[497]. The
Athenians were esteemed Serpentigenae; and they had a tradition, that the
chief guardian of their Acropolis was a [498]serpent. It is reported of the
Goddess Ceres, that she placed a dragon for a guardian to her temple at
[499]Eleusis; and appointed another to attend upon Erectheus. AEgeus of
Athens, according to Androtion, was of the [500]serpent breed: and the
first king of the country is said to have been [501][Greek: Drakon], a
Dragon. Others make Cecrops the first who reigned. He is said to have been
[502][Greek: diphues], _of a twofold nature_; [Greek: sumphues echon soma
andros kai drakontos], _being formed with the body of a man blended with
that of a serpent_. Diodorus says, that this was a circumstance deemed by
the Athenians inexplicable: yet he labours to explain it, by representing
Cecrops, as half a man, and half a [503]brute; because he had been of two
different communities. Eustathius likewise tries to solve it nearly upon
the same principles, and with the like success. Some had mentioned of
Cecrops, that he underwent a metamorphosis, [504][Greek: apo opheos eis
anthropon elthein], _that he was changed from a serpent to a man_. By this
was signified according to Eustathius, that Cecrops, by coming into Hellas,
divested himself of all the rudeness and barbarity of his [505]country, and
became more civilized and humane. This is too high a compliment to be payed
to Greece in its infant state, and detracts greatly from the character of
the Egyptians. The learned Marsham therefore animadverts with great
justice. [506]Est verisimilius ilium ex AEgypto mores magis civiles in
Graeciam induxisse. _It is more probable, that he introduced into Greece,
the urbanity of his own country, than that he was beholden to Greece for
any thing from thence._ In respect to the mixed character of this
personage, we may, I think, easily account for it. Cecrops was certainly a
title of the Deity, who was worshipped under this [507]emblem. Something of
the like nature was mentioned of Triptolemus, and [508]Ericthonius: and the
like has been said above of Hercules. The natives of Thebes in Boeotia,
like the Athenians above, esteemed themselves of the serpent race. The
Lacedaemonians likewise referred themselves to the same original. Their city
is said of old to have swarmed with [509]serpents. The same is said of the
city Amyclae in Italy, which was of Spartan original. They came hither in
such abundance, that it was abandoned by the [510]inhabitants. Argos was
infested in the same manner, till Apis came from Egypt, and settled in that
city. He was a prophet, the reputed son of Apollo, and a person of great
skill and sagacity. To him they attributed the blessing of having their
country freed from this evil.
[511][Greek: Apis gar elthon ek peras Naupaktias,]
[Greek: Iatromantis, pais Apollonos, chthona]
[Greek: Ten d' ekkathairei knodalon brotophthoron.]
Thus the Argives gave the credit to this imaginary personage of clearing
their land of this grievance: but the brood came from the very quarter from
whence Apis was supposed to have arrived. They were certainly Hivites from
Egypt: and the same story is told of that country. It is represented as
having been of old over-run with serpents; and almost depopulated through
their numbers. Diodorus Siculus seems to understand this [512]literally:
but a region, which was annually overflowed, and that too for so long a
season, could not well be liable to such a calamity. They were serpents of
another nature, with which it was thus infested: and the history relates to
the Cuthites, the original Ophitae, who for a long time possessed that
country. They passed from Egypt to Syria, and to the Euphrates: and mention
is made of a particular breed of serpents upon that river, which were
harmless to the natives, but fatal to every body else. [513]This, I think,
cannot be understood literally. The wisdom of the serpent may be great; but
not sufficient to make these distinctions. These serpents were of the same
nature as the [514]birds of Diomedes, and the dogs in the temple of Vulcan:
and these histories relate to Ophite priests, who used to spare their own
people, and sacrifice strangers, a custom which prevailed at one time in
most parts of the world. I have mentioned that the Cuthite priests were
very learned: and as they were Ophites, whoever had the advantage of their
information, was said to have been instructed by serpents. Hence there was
a tradition, that Melampus was rendered prophetic from a communication with
these [515]animals. Something similar is said of Tiresias.
As the worship of the serpent was of old so prevalent, many places, as well
as people from thence, received their names. Those who settled in Campania
were called Opici; which some would have changed to Ophici; because they
were denominated from serpents. [516][Greek: Oi de (phasin) hoti Ophikoi
apo ton ophion.] But they are, in reality, both names of the same purport,
and denote the origin of the people. We meet with places called Opis,
Ophis, Ophitaea, Ophionia, Ophioessa, Ophiodes, and Ophiusa. This last was
an antient name, by which, according to Stephanus, the islands Rhodes,
Cythnus, Besbicus, Tenos, and the whole continent of Africa, were
distinguished. There were also cities so called. Add to these places
denominated Oboth, Obona, and reversed Onoba, from Ob, which was of the
same purport. Clemens Alexandrinus says, that the term Eva signified a
serpent, if pronounced with a proper [517]aspirate. We find that there were
places of this name. There was a city Eva in [518]Arcadia: and another in
[519]Macedonia. There was also a mountain Eva, or Evan, taken notice of by
[520]Pausanias, between which and Ithome lay the city Messene. He mentions
also an Eva in [521]Argolis, and speaks of it as a large town. Another name
for a serpent, of which I have as yet taken no notice, was Patan, or Pitan.
Many places in different parts were denominated from this term. Among
others was a city in [522]Laconia; and another in [523]Mysia, which
Stephanus styles a city of AEolia. They were undoubtedly so named from the
worship of the serpent, Pitan: and had probably Dracontia, where were
figures and devices relative to the religion which prevailed. Ovid mentions
the latter city, and has some allusions to its antient history, when he
describes Medea as flying through the air from Attica to Colchis.
[524]AEoliam Pitanem laeva de parte relinquit,
Factaque de saxo longi simulacra _Draconis_.
[Illustration: Pl. VIII.]
The city was situated upon the river Eva or Evan, which the Greeks rendered
[525]Evenus. It is remarkable, that the Opici, who are said to have been
denominated from serpents, had also the name of Pitanatae: at least one part
of that family were so called. [526][Greek: Tinas de kai Pitanatas
legesthai.] Pitanatae is a term of the same purport as Opici, and relates to
the votaries of Pitan, the serpent Deity, which was adored by that people.
Menelaus was of old styled [527]Pitanates, as we learn from Hesychius: and
the reason of it may be known from his being a Spartan, by which was
intimated one of the serpentigenae, or Ophites. Hence he was represented
with a serpent for a device upon his shield. It is said that a brigade, or
portion of infantry, was among some of the Greeks named [528]Pitanates; and
the soldiers, in consequence of it, must have been termed Pitanatae:
undoubtedly, because they had the Pitan, or serpent, for their
[529]standard. Analogous to this, among other nations, there were soldiers
called [530]Draconarii. I believe, that in most countries the military
standard was an emblem of the Deity there worshipped.