Cyclopian race had settled; for many of the Amonians came hither. Hence
Thrace seems at one time to have been the seat of science: and the
Athenians acknowledged, that they borrowed largely from them. The natives
were very famous; particularly the Pierians for their music, the Peonians
for pharmacy, and the Edonians for their rites and worship. Those, who went
under the name of Cyclopes, probably introduced architecture; for which art
they seem to have been every where noted. There was a fountain in these
parts, of which Aristotle takes notice, as of a wonderful nature.
[590][Greek: En de Kuklopsi tois Thraxi krenidion estin, hudor echon, ho
tei men opsei katharon, kai diaphanes, kai tois allois homoion; hotan de
piei ti zoon ex autou, parachrema diaphtheiretai.] _In the region of the
Cyclopians of Thrace is a fountain, clear to the eye, and pure, and in no
wise differing from common water: of which, however, if an animal drinks,
it is immediately poisoned_. There is another account given by Theopompus;
who speaks of the people by the name of the Chropes, which is a contraction
for Charopes. He says, that even going into the water was fatal.
[591][Greek: Theopompos historei krenen en Chropsi tes Thrakes, ex hes tous
lousamenous parachrema metallassein.] _Theopompus mentions a fountain among
the Charopes of Thrace, in which, if a person attempts to bathe, he
immediately loses his life._ I have taken notice of this history, because
we find, that the persons who are called [592]Cuclopes by one writer, are
styled Char-opes by another, and very justly: for the terms are nearly of
the same purport. The Charopes were denominated from a temple, and place
called Char-Ops, or Char-Opis, locus Dei Pythonis: and the Cyclopes were,
as I have before supposed, denominated from Cu-Coel-Ops, or Cu-Coel-Opis,
the temple of the same Deity. They were both equally named from the Ophite
God, the great object of their adoration, and from the temple where he was
worshipped.
The head of Medusa in Argolis is said to have been the work of the
[593]Cyclopians. This seems to have been an antient hieroglyphical
representation upon the temple of Caphisus. It was usual with the
Egyptians, and other Amonians, to describe, upon the Architrave of their
temples, some emblem of the Deity, who there presided. This representation
was often an eagle, or vulture; a wolf, or a lion; also an heart, or an
eye. The last, as I have shewn, was common to the temples of [594]Osiris,
and was intended to signify the superintendency of Providence, from whom
nothing was hid. Among others the serpent was esteemed a most salutary
emblem: and they made use of it to signify superior skill and knowledge. A
beautiful female countenance, surrounded with an assemblage of serpents,
was made to denote divine wisdom, which they styled Meed, and Meet, the
[Greek: Metis] of the Greeks. Under this characteristic they represented an
heavenly personage, and joined her with Eros, or divine love: and by these
two they supposed that the present mundane system was produced. Orpheus
speaks of this Deity in the masculine gender:
[595][Greek: Kai Metis, protos genetor, kai Eros poluterpes.]
On this account many antient temples were ornamented with this curious
hieroglyphic: and among others the temple of Caphisus [596]in Argolis.
Caphisus is a compound of Caph-Isis, which signifies Petra Isidis, and
relates to the same Deity as Metis. For we must not regard sexes, nor
difference of appellations, when we treat of antient Deities.
[597][Greek: Arsen men kai thelus ephus, polematoke Meti.]
[598][Greek: Pantophues, genetor panton, poluonume Daimon.]
I have taken notice that the Cyclopians of Thrace were styled Charopes;
which name they must have received from their rites, and place of worship.
Char-Opis signifies the temple of the Python, or serpent: and we find that
it was situated near a poisonous pool. It was sacred to the Sun: and there
were many temples of this name in [599]Egypt, and other countries. The Sun
was called Arez; and the lion, which was an emblem of the Sun, had the same
denomination: and there is reason to think, that the device upon Charopian
temples was sometimes a lion. Homer, undoubtedly, had seen the fierce
figure of this animal upon some sacred portal in Egypt; to which he often
alludes, when he speaks of a Charopian lion.
[600][Greek: Arktoit', agroteroi te Sues, charopoi te Leontes.]
[Illustration: _Pl. IX._ MEDUSA.
From a Gem in the Collection of His Grace the Duke of Marlborough]
The devices upon temples were often esteemed as talismans, and supposed to
have an hidden and salutary influence, by which the building was preserved.
In the temple of Minerva, at Tegea, was some sculpture of Medusa, which the
Goddess was said to have given, [601][Greek: analoton es ton panta kronon
einai (ten polin)]; _to preserve the city from ever being taken in war_. It
was probably from this opinion, that the [602]Athenians had the head of
Medusa represented upon the walls of their acropolis: and it was the
insigne of many cities, as we may find from antient coins. The notion of
the Cyclopes framing the thunder and lightning for Jupiter arose chiefly
from the Cyclopians engraving hieroglyphics of this sort upon the temples
of the Deity. Hence they were represented as persons,
[603][Greek: Hoi Zeni bronten t' edosan, teuxan te keraunon.]
The Poets considered them merely in the capacity of blacksmiths, and
condemned them to the anvil. This arose from the chief Cyclopian Deity
being called Acmon, and Pyracmon. He was worshipped under the former title
in Phrygia; where was a city and district called Acmonia, mentioned by
Alexander [604]Polyhistor. The Amazonians paid the like reverence: and
there was a sacred grove called Acmonium upon the [605]Thermodon, which was
held in great repute. He was by some looked upon as the offspring of
heaven; by others worshipped as Ouranus, and Coelus, the heaven itself; and
Acmonides was supposed to have been his [606]son, whom some of the
mythologists made the ruling spirit of the earth. Hence Simmias Rhodius
introduces Divine Love displaying his influence, and saying, that he
produced Acmonides, that mighty monarch of the earth, and at the same time
founded the sea. [607][Greek: Leusse me ton Gas te barusternou Anakt'
Akmonidan, tan hala th' hedrasanta.]
Acmon seems to have been worshipped of old at Tiryns, that antient city of
Greece, whose towers were said to have been built by the Cyclopians. For
Acmon was the Cyclopian Deity; and is represented by Callimachus as the
tutelary God of the place, though the passage has been otherwise
interpreted.
[608][Greek: Toios gar aei Tirunthios Akmon]
[Greek: Hesteke pro puleon.]
The term has commonly been looked upon as an adjective; and the passage has
been rendered Talis Tirynthius indefessus, which is scarce sense.
Callimachus was very knowing in mythology, and is here speaking of the
Cyclopian God Acmon, whom he makes the [Greek: theos propulaios], or
guardian Deity of the place. It was the same God, that was afterwards
called Hercules, and particularly styled Tirynthius, to whom Callimachus
here alludes, under a more antient name.
As the Cyclopians were great artists, they probably were famous for works
in brass, and iron: and that circumstance in their history may have been
founded in truth. The Idaei Dactyli were Cyclopians: and they are said to
have first forged metals, and to have reduced them to common [609]use; the
knowledge of which art they obtained from the fusion of minerals at the
burning of mount [610]Ida. Whether this was an eruption of fire from the
internal part of the mountain, or only a fire kindled among the forests,
which crowned its summit, cannot be determined. It was an event of antient
date; and admitted, as a remarkable epocha, in the most early series of
chronology. From this event the Curetes, and Corybantes, who were the same
as the [611]Idaei Dactyli, are supposed to have learned the mystery of
fusing and forging metals. From them it was propagated to many countries
westward, particularly to the Pangaean mountains, and the region Curetis,
where the Cyclopians dwelt in Thrace: also to the region Trinacia and
Leontina, near AEtna, which they occupied in Sicily.
Thus have I endeavoured to shew the true history [612]and antiquity of this
people: and we may learn from their works, [613]that there was a time, when
they were held in high estimation. They were denominated from their
worship: and their chief Deity among other titles was styled Acmon, and
Pyracmon. They seem to have been great in many sciences: but the term Acmon
signifying among the Greeks an anvil, the Poets have limited them to one
base department, and considered them as so many blacksmiths. And as they
resided near AEtna, they have made the burning mountain their forge:
[614]Ferrum exercebant vasto Cyclopes in antro,
Brontesque, Steropesque, et nudus membra Pyracmon.
[Illustration: _Pl. X_]
* * * * *
OF
TEMPLE RITES
IN THE
FIRST AGES.
I must continually put the reader in mind how common it was among the
Greeks, not only out of the titles of the Deities, but out of the names of
towers, and other edifices, to form personages, and then to invent
histories to support what they had done. When they had created a number of
such ideal beings, they tried to find out some relation: and thence
proceeded to determine the parentage, and filiation of each, just as fancy
directed. Some colonies from Egypt, and Canaan, settled in Thrace; as
appears from numberless memorials. The parts which they occupied were upon
the Hebrus, about Edonia, Sithonia, and Mount Haemus. They also held Pieria,
and Peonia, and all the sea coast region. It was their custom, as I have
before mentioned, in all their settlements to form puratheia; and to
introduce the rites of fire, and worship of the Sun. Upon the coast, of
which I have been speaking, a temple of this sort was founded, which is
called Torone. The name is a compound of Tor-On, as I have before taken
notice. The words purathus, and puratheia, were, in the language of Egypt,
Pur-Ath, and Por-Ait, formed from two titles of the God of fire. Out of one
of these the Grecians made a personage, which they expressed [Greek:
Proitos], Proetus, whose daughters, or rather priestesses, were the
Proetides. And as they followed the Egyptian rites, and held a Cow sacred,
they were, in consequence of it, supposed to have been turned into
[615]cows; just as the priestesses of Hippa were said to have been changed
into mares; the Oenotropae and Peleiadae into pigeons. Proteus of Egypt, whom
Menelaus was supposed to have consulted about his passage homeward, was a
tower of this sort with a purait. It was an edifice, where both priests and
pilots resided to give information; and where a light was continually
burning to direct the ships in the night. The tower of Torone likewise was
a Pharos, and therefore styled by Lycophron [Greek: phlegraia Torone], the
flaming Torone. The country about it was, in like manner, called
[616][Greek: Phlegra], Phlegra, both from these flaming Towers, and from
the worship there introduced. There seems to have been a fire-tower in this
region named Proteus; for, according to the antient accounts, Proteus is
mentioned as having resided in these parts, and is said to have been
married to Torone. He is accordingly styled by the Poet,
[617][Greek: phlegraias posis]
[Greek: Stugnos Torones, hoi gelos apechthetai,]
[Greek: Kai dakru.]
The epithet [Greek: stugnos], gloomy, and sad, implies a bad character,
which arose from the cruel rites practised in these places. In all these
temples they made it a rule to sacrifice strangers, whom fortune brought in
their way. Torone stood near [618]Pallene, which was styled [619][Greek:
Gegenon trophos], _the nurse of the earth-born, or giant brood_. Under this
character both the sons of Chus, and the Anakim of Canaan are included.
Lycophron takes off from Proteus the imputation of being accessary to the
vile practices, for which the place was notorious; and makes only his sons
guilty of murdering strangers. He says, that their father left them out of
disgust,
[620][Greek: Teknon aluxas tas xenoktonas palas.]
In this he alludes to a custom, of which I shall take notice hereafter.
According to Eustathius, the notion was, that Proteus fled by a
subterraneous passage to Egypt, in company with his daughter Eidothea.
[621][Greek: Apokateste eis Pharon meta tes thugatros Eidotheas.] He went,
it seems, from one Pharos to another; from Pallene to the mouth of the
Nile. The Pharos of Egypt was both a watch-tower, and a temple, where
people went to inquire about the success of their voyage; and to obtain the
assistance of pilots. Proteus was an Egyptian title of the Deity, under
which he was worshipped, both in the Pharos, and at [622]Memphis. He was
the same as Osiris, and Canobus: and particularly the God of mariners, who
confined his department to the [623]sea. From hence, I think, we may
unravel the mystery about the pilot of Menelaus, who is said to have been
named Canobus, and to have given name to the principal seaport in Egypt.
The priests of the country laughed at the idle [624]story; and they had
good reason: for the place was far prior to the people spoken of, and the
name not of Grecian original. It is observable, that Stephanus of Byzantium
gives the pilot another name, calling him, instead of Canobus, [Greek:
Pharos], Pharus. His words are [Greek: Pharos ho Proreus Menalaou], which
are scarce sense. I make no doubt, from the history of Proteus above, but
that in the original, whence Stephanus copied, or at least whence the story
was first taken, the reading was [Greek: Pharos ho Proteus Menelaou]; that
is, the Proteus of Menelaus, so celebrated by Homer, who is represented, as
so wise, and so experienced in navigation, whom they esteemed a great
prophet, and a Deity of the sea, was nothing else but a Pharos. In other
words, it was a temple of Proteus upon the Canobic branch of the Nile, to
which the Poet makes Menelaus have recourse. Such was the original history:
but [Greek: Proteus Menelaou] has been changed to [Greek: proreus]; and the
God Canobus turned into a Grecian pilot. As these were Ophite temples, a
story has been added about this person having been stung by a serpent.
[625][Greek: Proreus en tei nesoi dechtheis hupo opheos etaphe.] _This
Pilot was bitten by a serpent, and buried in the island_. Conformable to my
opinion is the account given by Tzetzes, who says, that Proteus resided in
the [626]Pharos: by which is signified, that he was the Deity of the place.
He is represented in the Orphic poetry as the first-born of the world, the
chief God of the sea, and at the same time a mighty [627]prophet.
The history then of Menelaus in Egypt, if such a person ever existed,
amounts to this. In a state of uncertainty he applied to a temple near
Canobus, which was sacred to Proteus. This was one title out of many, by
which the chief Deity of the country was worshipped, and was equivalent to
On, Orus, Osiris, and Canobus. From this place Menelaus obtained proper
advice, by which he directed his voyage. Hence some say, that he had
[Greek: Phrontis], Phrontis, for his pilot. [628][Greek: Kubernetes aristos
Menelaou ho Phrontis, huios Onetoros.] _Menelaus had an excellent pilot,
one Phrontis, the son of Onetor._ This, I think, confirms all that I have
been saying: for what is Phrontis, but advice and experience? and what is
Onetor, but the Pharos, from whence it was obtained? Onetor is the same as
Torone, [Greek: Torone], only reversed. They were both temples of Proteus,
the same as On, and Orus: both [Greek: Phlegraiai], by which is meant
temples of fire, or light-houses. Hence we may be pretty certain, that the
three pilots, Canobus, Phrontis, Pharos, together with Onetor, were only
poetical personages: and that the terms properly related to towers, and
sanctuaries, which were of Egyptian original.
These places were courts of justice, where the priests seem to have
practised a strict inquisition; and where pains and penalties were very
severe. The notion of the Furies was taken from these temples: for the term
Furia is from Ph'ur, ignis, and signifies a priest of fire. It was on
account of the cruelties here practised, that most of the antient judges
are represented as inexorable; and are therefore made judges in hell. Of
what nature their department was esteemed may be learned from Virgil,
[629]Gnossius haec Rhadamanthus habet durissima regna:
Castigatque, auditque dolos, subigitque fateri, &c.
The temple at Phlegya in Boeotia was probably one of these courts; where
justice was partially administered, and where great cruelties were
exercised by the priests. Hence a person, named Phlegyas, is represented in
the shades below, crying out in continual agony, and exhorting people to
justice.
[630]--Phlegyasque miserrimus omnes
Admonet, et tristi testatur voce per umbras,
Discite justitiam moniti, et non temnere Divos.
Excellent counsel, but introduced rather too late. Phlegyas was in reality
the Sun; so denominated by the AEthiopes, or Cuthites, and esteemed the same
as Mithras of Persis. They looked up to him as their great benefactor, and
lawgiver: for they held their laws as of divine original. His worship was
introduced among the natives of Greece by the Cuthites, styled Ethiopians,
who came from Egypt. That this was the true history of Phlegyas we may be
assured from Stephanus, and Phavorinus. They mention both Phlegyas, and
Mithras, as men deified; and specify, that they were of Ethiopian original.
[631][Greek: Mithran, kai Phleguan, andras Aithiopas to genos.] Minos
indeed is spoken of, as an upright judge: and the person alluded to under
that character was eminently distinguished for his piety, and justice. But
his priests were esteemed far otherwise, for they were guilty of great
cruelties. Hence we find, that Minos was looked upon as a judge of hell,
and styled Quaesitor Minos. He was in reality a Deity, the same as Menes,
and Menon of Egypt: and as Manes of Lydia, Persis, and other countries. And
though his history be not consistently exhibited, yet, so much light may be
gained from the Cretans, as to certify us, that there was in their island a
temple called Men-Tor, the tower of Men, or Menes. The Deity, from a
particular [632]hieroglyphic, under which the natives worshipped him, was
styled Minotaurus. To this temple the Athenians were obliged annually to
send some of their prime youth to be sacrificed; just as the people of
Carthage used to send their children to be victims at [633]Tyre. The
Athenians were obliged for some time to pay this tribute, as appears from
the festival in commemoration of their deliverance. The places most
infamous for these customs were those, which were situated upon the
seacoast: and especially those dangerous passes, where sailors were obliged
to go on shore for assistance, to be directed in their way. Scylla upon the
coast of Rhegium was one of these: and appears to have been particularly
dreaded by mariners. Ulysses in Homer says, that he was afraid to mention
her name to his companions, lest they should through astonishment have lost
all sense of preservation.
[634][Greek: Skullen d' ouket' emutheomen aprekton anien,]
[Greek: Mepos moi deisantes apollexeian hetairoi,]
[Greek: Eiresies, entos de pukazoien spheas autous.]
Some suppose Scylla to have been a dangerous rock; and that it was
abominated on account of the frequent shipwrecks. There was a rock of that
name, but attended with no such peril. We are informed by Seneca,
[635]Scyllam saxum esse, et quidem non terribile navigantibus. It was the
temple, built of old upon that [636]eminence, and the customs which
prevailed within, that made it so detested. This temple was a Petra: hence
Scylla is by Homer styled [Greek: Skulle Petraie]; and the dogs, with which
she was supposed to have been surrounded, were Cahen, or priests.
As there was a Men-tor in Crete, so there was a place of the same name,
only reversed, in Sicily, called Tor-men, and Tauromenium. There is reason
to think, that the same cruel practices prevailed here. It stood in the
country of the Lamiae, Lestrygons, and Cyclopes, upon the river On-Baal,
which the Greeks rendered Onoballus. From hence we may conclude, that it
was one of the Cyclopian buildings. Homer has presented us with something
of truth, though we receive it sadly mixed with fable. We find from him,
that when Ulysses entered the dangerous pass of Rhegium, he had six of his
comrades seized by Scylla: and he loses the same number in the cavern of
the Cyclops, which that monster devoured. Silenus, in a passage before
taken notice of, is by Euripides made to say, that the most agreeable
repast to the Cyclops was the flesh of strangers: nobody came within his
reach, that he did not feed upon.
[637][Greek: Glukutata, phesi, ta krea tous xenous pherein;]
[Greek: Oudeis molon deur', hostis ou katesphage.]
From these accounts some have been led to think, that the priests in these
temples really fed upon the flesh of the persons sacrificed: and that these
stories at bottom allude to a shocking depravity; such, as one would hope,
that human nature could not be brought to. Nothing can be more horrid, than
the cruel process of the Cyclops, as it is represented by Homer. And though
it be veiled under the shades of poetry, we may still learn the
detestation, in which these places were held.
[638][Greek: Sun de duo marpsas hoste skulakas poti gaiei]
[Greek: Kopt', ek d' enkephalos chamadis rhee, deue de gaian.]
[Greek: Tous te diameleisti tamon hoplissato dorpon;]
[Greek: Esthie d' oste leon oresitrophos, oud' apeleipen]
[Greek: Enkata te, sarkas te, kai ostea mueloenta.]
[Greek: Hemeis de klaiontes aneschethomen Dii cheiras,]
[Greek: Sketlia erg' horoontes, amechanie d' eche thumon.]
[639]He answered with his deed: his bloody hand
Snatch'd two unhappy of my martial band,
And dash'd like dogs against the rocky floor:
The pavement swims with brains, and mingled gore.
Torn limb from limb, he spreads the horrid feast,
And fierce devours it like a mountain beast.
He sucks the marrow, and the blood he drains;
Nor entrails, flesh, nor solid bone remains.
We see the death, from which we cannot move,
And humbled groan beneath the hand of Jove.
One would not be very forward to strengthen an imputation, which disgraces
human nature: yet there must certainly have been something highly brutal
and depraved in the character of this people, to have given rise to this
description of foul and unnatural feeding. What must not be concealed,
Euhemerus, an antient writer, who was a native of these parts, did aver,
that this bestial practice once prevailed. Saturn's devouring his own
children is supposed to allude to this custom. And we learn from this
writer, as the passage has been transmitted by [640]Ennius, that not only
Saturn, but Ops, and the rest of mankind in their days, used to feed upon
human flesh.--[641]Saturnum, et Opem, caeterosque tum homines humanam carnem
solitos esitare. He speaks of Saturn, and Ops, as of persons, who once
lived in the world, and were thus guilty. But the priests of their temples
were the people to be really accused; the Cyclopians, Lamiae, and
Lestrygons, who officiated at their altars. He speaks of the custom, as
well known: and it had undoubtedly been practised in those parts, where in
aftertimes hie was born. For he was a native [642]of Zancle, and lived in
the very country, of which we have been speaking, in the land of the
Lestrygons, and Cyclopians. The promontory of Scylla was within his sight.
He was therefore well qualified to give an account of these parts; and his
evidence must necessarily have weight. Without doubt these cruel practices
left lasting impressions; and the memorials were not effaced for ages.