history of this primitive idolatry: and have moreover shewn, that wherever
any of these Ophite colonies settled they left behind from their rites and
institutes, as well as from the names, which they bequeathed to places,
ample memorials, by which they may be clearly traced out. It may seem
strange, that in the first ages there should have been such an universal
defection from the truth; and above all things such a propensity to this
particular mode of worship, this mysterious attachment to the serpent. What
is scarce credible, it obtained among Christians; and one of the most early
heresies in the church was of this sort, introduced by a sect, called by
[531]Epiphanius Ophitae, by [532]Clemens of Alexandria Ophiani. They are
particularly described by Tertullian, whose account of them is well worth
our notice. [533]Accesserunt his Haeretici etiam illi, qui Ophitae
nuncupantur: nam serpentem magnificant in tantum, ut illum etiam ipsi
Christo praeferant. Ipse enim, inquiunt, scientiae nobis boni et mali
originem dedit. Hujus animadvertens potentiam et majestatem Moyses aereum
posuit serpentem: et quicunque in eum aspexerunt, sanitatem consecuti sunt.
Ipse, aiunt, praeterea in Evangelio imitatur serpentis ipsius sacram
potestatem, dicendo, et sicut Moyses exaltavit serpentem in deserto, ita
exaltari oportet filium hominis. Ipsum introducunt ad benedicenda
Eucharistia sua. In the above we see plainly the perverseness of human wit,
which deviates so industriously; and is ever after employed in finding
expedients to countenance error, and render apostasy plausible. It would be
a noble undertaking, and very edifying in its consequences, if some person
of true learning, and a deep insight into antiquity, would go through with
the history of the [534]serpent. I have adopted it, as far as it relates to
my system, which is, in some degree, illustrated by it.
* * * * *
CUCLOPES OR CYCLOPES.
[Greek: Palaiotatoi men legontai en merei tini tes choras (tes
Sikelias) Kuklopes, kai Laistrugones oikesai; hon ego oute genos echo
eipein, oute hopothen eiselthon, e hopoi apechoresan.] Thucydides. l.
6. p. 378.
Thucydides acquaints us concerning the Cyclopes and Laestrygones, that they
were the most antient inhabitants of Sicily, but that he could not find out
their race: nor did he know from what part of the world they originally
came, nor to what country they afterwards betook themselves. I may appear
presumptuous in pretending to determine a history so remote and obscure;
and which was a secret to this learned Grecian two thousand years ago. Yet
this is my present purpose: and I undertake it with a greater confidence,
as I can plainly shew, that we have many lights, with which the natives of
Hellas were unacquainted; besides many advantages, of which they would not
avail themselves.
The gigantic Cyclopes were originally Ophitae, who worshipped the symbolical
serpent. They have been represented by the poets, as persons of an enormous
[535]stature, rude and savage in their demeanour, and differing from the
rest of mankind in countenance. They are described as having only one large
eye; which is said to have been placed, contrary to the usual situation of
that organ, in the middle of their foreheads. Their place of residence was
upon mount AEtna, and in the adjacent district at the foot of that
[536]mountain, which was the original region styled Trinacia. This is the
common account, as it has been transmitted by the Poets, as well as by the
principal mythologists of Greece: and in this we have been taught to
acquiesce. But the real history is not so obvious and superficial. There
are accounts of them to be obtained, that differ much from the
representations which are commonly exhibited. The Poets have given a mixed
description: and in lieu of the Deity of the place have introduced these
strange personages, the ideas of whose size were borrowed from sacred
edifices, where the Deity was worshipped. They were Petra, or temples of
Coelus; of the same nature and form as the tower of Orion, which was at no
great distance from them. Some of them had the name of [537]Charon, and
Tarchon: and they were esteemed Pelorian, from the God Alorus, the same as
Coelus and Python. The Grecians confounded the people, who raised these
buildings, with the structures themselves. Strabo places them near
[538]AEtna, and Leontina: and supposes, that they once ruled over that part
of the island. And it is certain that a people styled Cyclopians did
possess that [539]province. Polyphemus is imagined to have been the chief
of this people: and Euripides describes the place of his residence as
towards the foot of the mountain: [540][Greek: Oikeis hup' Aitnei tei
purostaktoi Petrai]. They are represented as a people savage, and lawless,
and delighting in human flesh. Hence it is prophesied by Cassandra, as a
curse upon Ulysses, that he would one day be forced to seek for refuge in a
Cyclopian [541]mansion. And when he arrives under the roof of Polyphemus,
and makes inquiry about his host, and particularly upon what he fed; he is
told, that the Cyclops above all things esteemed the flesh of strangers.
[542]Chance never throws any body upon this coast, says Silenus, but he is
made a meal of; and it is looked upon as a delicious repast. This character
of the Cyclopians arose from the cruel custom of sacrificing strangers,
whom fortune brought upon their coast. This was practised in many parts of
the world, but especially here, and upon the coast of the Lamii in Italy;
and among all the Scythic nations upon the Euxine sea: into all which
regions it was introduced from Egypt and Canaan.
But we must not consider the Cyclopians in this partial light: nor look for
them only in the island of Sicily, to which they have been by the Poets
confined. Memorials of them are to be found in many parts of Greece, where
they were recorded as far superior to the natives in science and ingenuity.
The Grecians, by not distinguishing between the Deity, and the people, who
were called by his titles, have brought great confusion upon this history.
The Cyclopians were denominated from [Greek: Kuklops], Cyclops, the same as
Coelus. According to Parmeno Byzantinus, he was the God [543]Nilus of
Egypt, who was the same as [544]Zeus, and Osiris. The history both of the
Deity, and of the people, became in time obsolete: and it has been rendered
more obscure by the mixed manner in which it has been represented by the
Poets.
It is generally agreed by writers upon the subject, that the Cyclopians
were of a size superior to the common race of mankind. Among the many
tribes of the Amonians, which went abroad, were to be found people, who
were styled [545]Anakim, and were descended from the sons of Anac: so that
this history, though carried to a great excess, was probably founded in
truth. They were particularly famous for architecture; which they
introduced into Greece, as we are told by [546]Herodotus: and in all parts,
whither they came, they erected noble structures, which were remarkable for
their height and beauty: and were often dedicated to the chief Deity, the
Sun, under the name of Elorus, and P'elorus. People were so struck with
their grandeur, that they called every thing great and stupendous,
Pelorian. And when they described the Cyclopians as a lofty towering race,
they came at last to borrow their ideas of this people from the towers, to
which they alluded. They supposed them in height to reach to the clouds;
and in bulk to equal the promontories, on which they were founded. Homer
says of Polyphemus,
[547][Greek: Kai gar thaum' etetukto pelorion, oude eoikei]
[Greek: Andri ge sitophagoi, alla rhioi huleenti.]
Virgil says of the same person,
[548]Ipse arduus, altaque pulsat sidera.
As these buildings were oftentimes light-houses, and had in their upper
story one round casement, Argolici clypei, aut Phoebeae lampadis instar, by
which they afforded light in the night-season; the Greeks made this a
characteristic of the people. They supposed this aperture to have been an
eye, which was fiery, and glaring, and placed in the middle of their
foreheads. Hence Callimachus describes them as a monstrous race:
[549][Greek: aina Pelora,]
[Greek: Preosin Osseioisin eoikota; pasi d' hup' ophrun]
[Greek: Phaea mounoglena sakei isa tetraboeioi.]
The Grecians have so confounded the Cyclopian Deity with his votaries, that
it is difficult to speak precisely of either. They sometimes mention him as
a single person; the same as Nilus of Egypt, who was esteemed the father of
the Gods. At other times they introduce a plurality, whom they still
represent as of the highest antiquity, and make the brethren of Cronus:
[550][Greek: Kuklopes--hoi adelphoi esan tou Kronou, tou patros tou Dios.]
Proclus in Photius informs us, that, according to the antient mythology of
the Auctores Cyclici, the giants with an hundred hands, and the Cyclopes,
were the first born of the [551]Earth and Coelus. But in these histories
every degree of relation has been founded upon idle surmises: and is
uniformly to be set aside. The Cyclopian Deity was [552]Ouranus, and the
Cyclopians were his priests and votaries: some of whom had divine honours
paid to them, and were esteemed as Gods. Upon the Isthmus of Corinth was an
antient temple; which seems to have been little more than a [Greek: taphos]
or high altar, where offerings were made to the Cyclopian [553]Deities.
People of this family settled upon the southern coast of Sicily at
Camarina; which some have supposed to have been the Hupereia of Homer,
where the Pheacians once resided.
[554][Greek: Hoi prin men pot' enaion en euruchoroi Hupereiai,]
[Greek: Anchou Kuklopon andron huperenoreonton.]
But there is no reason to think, that the city Hupereia was in Sicily; or
that the Pheacians came from that country. The notion arose from a common
mistake. All the Greek and Roman Poets, and even Strabo, with other
respectable writers, have taken it for granted, that the Cyclopians of
Homer were near AEtna in Sicily. Others except to their being near AEtna; and
insist, that they were in the vicinity of Eryx upon the opposite part of
the island. But Homer does not once mention the island during his whole
account of the Cyclopes: nor does Ulysses arrive in Sicily, till after many
subsequent adventures. That there were Cyclopians near AEtna is certain: but
those mentioned by Homer were of another country, and are represented as
natives of the continent though his account is very indeterminate and
obscure. There were probably people of this family in many parts of Sicily,
especially about the city Camarina. They seem to have been of the Anakim
race, and worshippers of the Sun. Hence they were styled Camarin, and their
chief city Camarina, which was so called from a city of the same name in
[555]Chaldea, the Ur of the Scriptures. Polyphemus is mentioned as a
musician and a shepherd; but of a savage and brutal disposition: which
character arose from the cruel rites practised by the Cyclopians. According
to [556]Bacchylides it was said, that Galatus, Illyrius, and Celtus were
the sons of Polyphemus. By this was certainly signified, that the Galatae,
Illyrii, and Celtae, were of Cyclopian original, and of the Anakim race; all
equally Amonians. Lycophron mentions the cave of this personage, by which
was meant an antient temple; and he calls it [557][Greek: monoglenou stegas
Charonos]: _the habitation of Charon, a personage with one eye_. But here,
as I have often observed, the place is mistaken for a person; the temple
for the Deity. Charon was the very place; the antient temple of the Sun. It
was therefore styled Char-On from the God, who was there worshipped; and
after the Egyptian custom an eye was engraved over its portal. These
temples were sometimes called Charis, [558][Greek: Charis]; which is a
compound of Char-Is, and signifies a prutaneion, or place sacred to
Hephastus. As the rites of fire were once almost universally practised,
there were many places of this name, especially in [559]Parthia, Babylonia,
and Phrygia. The Grecians rendered Char-Is by [Greek: Charis], a term in
their own language, which signified grace and elegance. And nothing
witnesses their attachment to antient terms more than their continually
introducing them, though they were strangers to their true meaning. The
Arimaspians were Hyperborean Cyclopians; and had temples named Charis, or
Charisia, in the top of which were preserved a perpetual fire. They were of
the same family as those of [560]Sicily, and had the same rites; and
particularly worshipped the Ophite Deity under the name of [561]Opis.
Aristeas Proconnesius wrote their history; and among other things mentioned
that they had but one eye, which was placed in their graceful forehead.
[562][Greek: Ophthalmon d' hen' hekastos echei charienti metopoi.]
How could the front of a Cyclopian, one of the most hideous monsters that
ever poetic fancy framed, be styled graceful? The whole is a mistake of
terms: and what this writer had misapplied, related to Charis, a tower; and
the eye was the casement in the top of the edifice, where a light, and fire
were kept up. What confirmed the mistake was the representation of an eye,
which, as I have mentioned, was often engraved over the entrance of these
temples. The chief Deity of Egypt was frequently represented under the
symbol of an eye, [563]and a sceptre. I have observed, that Orion was
supposed to have had three fathers, merely because a tower, sacred to him
in Sicily, and called Tor-Pator, was altered to [Greek: Tripator]; which
change seemed to countenance such an opinion. The Cyclopians were of the
same region in that island; and their towers had undoubtedly the same name:
for the Cyclopians were styled [564][Greek: Tritopateres], and were
supposed to have been three in number. Some such mistake was made about the
towers styled Charis: whence the Grecians formed their notion of the
Graces. As Charis was a tower sacred to fire; some of the Poets have
supposed a nymph of that name, who was beloved by Vulcan. Homer speaks of
her as his wife: [565][Greek: Charis--Kale, hen opuie periklutos
Amphiguneis.] But Nonnus makes her his mistress; and says, that he turned
her out of doors for her jealousy.
[566][Greek: Ek de domon edioke Charin zelemona numphen.]
The Graces were said to be related to the Sun who was in reality the same
as Vulcan. The Sun among the people of the east was called Hares, and with
a guttural, Chares: and his temple was styled Tor-Chares. But as Tor-Pator
was changed to Tripator; so Tor-Chares was rendered Trichares, which the
Greeks expressed [Greek: Tricharis]; and from thence formed a notion of
three Graces. Cicero says, that they were the daughters of night, and
Erebus: but Antimachus, more agreeably to this etymology, maintained, that
they were the offspring of the Sun and light; [567][Greek: Aigles kai
Heliou thugateras.] These seeming contradictions are not difficult to be
reconciled.
The Amonians, wherever they settled, were celebrated for their superiority
in science; and particularly for their skill in building. Of this family
were Trophonius, and his brother Agamedes, who are represented as very
great in the profession. They were truly wonderful, says [568]Pausanias,
for the temples, which they erected to the Gods; and for the stately
edifices, which they built for men. They were the architects, who contrived
the temple of Apollo at Delphi, and the treasury constructed to Urius. They
were, I make no doubt, some of those, who were styled Cyclopians; as the
people under this appellation were far the most eminent in this way. When
the Sibyl in Virgil shews AEneas the place of torment in the shades below,
and leads him through many melancholy recesses, we find that the whole was
separated from the regions of bliss by a wall built by the Cyclopians. The
Sibyl accordingly at their exit tells him,
[569]Cyclopum educta caminis
Moenia conspicio.
From hence we find that they were the reputed builders of the infernal
mansions; which notion arose from the real buildings, which they erected.
For all the ideas of the antients about the infernal regions, and the
torments of hell, were taken from the temples in each country; and from the
rites and inquisition practised in them. But the Cyclopians were not merely
imaginary operators. They founded several cities in Greece; and constructed
many temples to the Gods, which were of old in high repute. They were so
much esteemed for their skill, that, as the Scholiast upon Statius
observes, every thing great and noble was looked upon as Cyclopian:
[570]quicquid magnitudine sua nobile est, Cyclopum manu dicitur fabricatum.
Nor was this a fiction, as may be surmised; for they were in great measure
the real architects. And if, in the room of those portentous beings the
Cyclopes, [Greek: Kuklopes], we substitute a colony of people called
Cyclopians, we shall find the whole to be true, which is attributed to
them; and a new field of history will be opened, that was before unknown.
They were, undoubtedly, a part of the people styled Academians, who resided
in Attica; where they founded the Academia, and Ceramicus, and introduced
human sacrifices. Hence we are informed, that the Athenians, in the time of
a plague, sacrificed three virgin daughters of Hyacinthus at the tomb
Geraestus, the [571]Cyclops. But Geraestus was not a person, but a place.
[Greek: Geraistos] is a small variation for Ker-Astus; and signifies the
temple of Astus the God of fire. It was certainly the antient name of the
place where these sacrifices were exhibited: and the Taphos was a Cyclopian
altar, upon which they were performed. The Cyclopians are said to have
built the antient city Mycene, which Hercules in Seneca threatens to ruin.
----[572]quid moror? majus mihi
Bellum Mycenis restat, ut Cyclopea
Eversa manibus moenia nostris concidant.
Nonnus speaks of the city in the same light:
[573][Greek: Stemmati teichioenti perizosthenta Mukene,]
[Greek: Kuklopon kanonessi.]
The gate of the city, and the chief tower were particularly ascribed to
them: [574][Greek: Kuklopon de kai tauta erga einai legousin.] _These too
are represented as the work of the Cyclopians_. They likewise built Argos;
which is mentioned by Thyestes in Seneca as a wonderful performance.
[575]Cyclopum sacras
Turres, labore majus humano decus.
All these poetical histories were founded in original truths. Some of them
built Hermione, one of the most antient cities in Greece. The tradition
was, that it was built by [576]Hermion the son of Europs, or Europis, a
descendant of Phoroneus, and Niobe; and was inhabited by Dorians, who came
from Argos: in which history is more than at first appears. The city stood
near a stagnant lake, and a deep cavern; where was supposed to be the most
compendious passage to the shades below: [577][Greek: ten eis hadou
katabasin suntomon.] The lake was called the pool of Acherusia; near to
which and the yawning cavern the Cyclopians chose to take up their
habitation. They are said to have built [578]Tiryns; the walls of which
were esteemed no less a wonder than the [579]pyramids of Egypt. They must
have resided at Nauplia in Argolis; a place in situation not unlike
Hermione above-mentioned. Near this city were caverns in the earth, and
subterraneous passages, consisting of [580]labyrinths cut in the rock, like
the syringes in Upper Egypt, and the maze at the lake Maeris: and these too
were reputed the work of Cyclopians. Pausanias thinks very truly, that the
Nauplians were from Egypt. [581][Greek: Esan de hoi Nauplieis, emoi dokein,
Aiguptioi ta palaiotera.] _The Nauplians seem to me to have been a colony
from Egypt in the more early times_. He supposes that they were some of
those emigrants, who came over with Danaues. The nature of the works, which
the Cyclopians executed, and the lake, which they named Acherusia, shew
plainly the part of the world from whence they came. The next city to
Nauplia was Troezen, where Orus was said to have once reigned, from whom
the country was called Oraia: but Pausanias very justly thinks, that it was
an Egyptian history; and that the region was denominated from [582]Orus of
Egypt, whose worship undoubtedly had been here introduced. So that every
circumstance witnesses the country, from whence the Cyclopians came. Hence
when [583]Euripides speaks of the walls of antient Mycene, as built by the
Cyclopians after the Phenician rule and method: the Phenicians alluded to
were the [Greek: Phoinikes] of Egypt, to which country they are primarily
to be referred. Those who built Tiryns are represented as seven in number;
and the whole is described by Strabo in the following manner. [584][Greek:
Tirunthi hormeterioi chresasthai dokei Proitos, kai teichisai dia Kuklopon;
hous hepta men einai, kaleisthai de Gasterocheiras, trephomenous ek tes
technes.] _Proetus seems to have been the first who made use of Tiryns as
an harbour; which place he walled round by the assistance of the
Cyclopians. They were seven in number, styled Gastrocheirs; and lived by
their labour._ Hesychius in some degree reverses this strange name, and
says, that they were called [Greek: Encheirogasteres]. The Grecians
continually mistook places for persons, as I have shewn. These seven
Cyclopes were, I make no doubt, seven Cyclopian towers built by the people,
of whom I have been treating. Some of them stood towards the harbour to
afford light to ships, when they approached in the night. They were sacred
to Aster, or [585]Astarte; and styled Astro-caer, and Caer-Aster; out of
which the Greeks formed [Greek: Gastrocheir], and [Greek: Encheirogaster];
a strange medley made up of hands, and bellies. Strabo in particular having
converted these building's into so many masons, adds, [586][Greek:
Gasterocheiras, trephomenous ek tes technes]. _They were honest bellyhanded
men, industrious people, who got their livelihood by their art_. These
towers were erected likewise for Purait, or Puratheia, where the rites of
fire were performed: but Purait, or Puraitus, the Greeks changed to [Greek:
Proitos]; and gave out that the towers were built for [587]Proetus, whom
they made a king of that country.
I imagine, that not only the common idea of the Cyclopians was taken from
towers and edifices; but that the term [Greek: Kuklops], and [Greek:
Kuklopis], Cuclops, and Cuclopis, signified a building or temple; and from
thence the people had their name. They were of the same family as the
Cadmians, and Phoenices; and as the Hivites, or Ophites who came from
Egypt, and settled near Libanus and Baal Hermon, upon the confines of
Canaan. They worshipped the Sun under the symbol of a serpent: hence they
were styled in different parts, where they in time settled, Europians,
Oropians, Anopians, Inopians, Asopians, Elopians; all which names relate to
the worship of the Pytho Ops, or Opis. What may be the precise etymology of
the term [Greek: Kuklops], Cuclops, I cannot presume to determine. Cuclops,
as a personage, was said to have been the son of [588]Ouranus and the
earth: which Ouranus among the Amonians was often styled Coel, or Coelus;
and was worshipped under the forementioned emblem of a serpent. Hence the
temple of the Deity may have been originally called Cu-Coel-Ops, Domus
Coeli Pythonis; and the priests and people Cucelopians. But whatever may
have been the purport of the name, the history of these personages is
sufficiently determinate.