Efferus humana qui dape pavit equos?
Abderus, the founder of Abdera, is supposed to have been a victim to these
animals: of which Scymnus Chius gives the following account.
[710][Greek: Ton d' epi thalattei keimenon estin polis]
[Greek: Abder', ap' Abderou men onomasmene,]
[Greek: Tou kai ktisantos proteron auten; hos dokei]
[Greek: Hupo ton Diomedous husteron xenoktonon]
[Greek: Hippon phtharenai.]
These horses, [Greek: xenoktonoi], which fed upon the flesh of strangers,
were the priests of Hippa, and of Dionusus, styled Hippus, or more properly
Hippius. They seem to have resided in an island, and probably in the
Thracian Chersonese: which they denominated [711]Diu-Medes, or the island
of the Egyptian Deity Medes. From hence the Grecian Poets have formed a
personage Diomedes, whom they have made king of the country. There were
opposite to Apulia islands of the same name, where similar rites prevailed.
The priests were here Cycneans, and described as a species of swans, who
were kind to people of their own race, but cruel to [712]strangers. A
Diomedes is supposed to have been a king in these parts, and to have given
name to these islands. It is said by Scymnus Chios above, that Abderus, who
was devoured by the horses of Diomedes in Thrace, built the city, which
bore his name. The Grecians continually supposed the personage, in whose
honour a city was built, to have been the founder. I have mentioned, that
Abderus signifies the place of Abdir, which is a contraction of Abadir, the
serpent Deity Ad-Ur, or Adorus. And it is plain from many passages in
antient writers, that human sacrifices were common at his shrine; and
particularly those of infants. By Abdera being a victim to the horses of
Diomedes is meant that the natives of that place, which stood in the
vicinity of the Chersonesus, were obliged to submit to the cruel rites of
the Diomedean [713]priests. The very name must have come from them; for
they worshipped the Deity under the titles of Meed, Hippa, and Abadir; and
various other appellations.
There is an account given by [714]Palaephatus of one Metra, who in the more
authentic manuscripts is called [Greek: Mestra], Meestra. It is said of
her, that she could change herself into various forms, particularly [Greek:
ek kores genesthai boun, kai authis kuna, kai orneon,] _that she would
instead of a young woman appear an ox, or a cow; or else be in the shape of
a dog, or of a bird_. She is represented as the daughter of Eresicthon: and
these uncommon properties are mentioned by Ovid[715], who sets them off
with much embellishment. The story at bottom is very plain. Egypt, the land
of the Mizraim, was by the Greeks often styled [716]Mestra and
[717]Mestraia: and by the person here called Mestra we are certainly to
understand a woman of that country. She was sometimes mentioned simply as a
Cahen, or priestess, which the Grecians have rendered [Greek: kuna], a dog.
Women in this sacred capacity attended at the shrine of Apis, and Mneuis;
and of the sacred heifer at Onuphis. Some of them in different countries
were styled Cygneans, and also Peleiadae, of whom the principal were the
women at [718]Dodona. Many of them were priestesses of Hippa, and upon that
account styled Hippai, as I have shewn. Hence the mythologists under the
character of Meestra have represented an Egyptian priestess, who could
assume many departments, which were misconstrued different shapes. She
could become, if we may credit Ovid,
Nunc equa, nunc ales, modo bos.
or according to Palaephatus, [Greek: boun, kuna, kai orneon]: _a cow, a dog,
and a bird_. The whole of this related to the particular service of the
priestess; and to the emblem under which the Deity was worshipped.
* * * * *
RITES
OF
DAMATER, OR CERES.
I shall now proceed to the rites of Ceres: and the general character of
this Goddess is so innocent, and rural, that one would imagine nothing
cruel could proceed from her shrine. But there was a time, when some of her
temples were as much dreaded, as those of Scylla, and the Cyclops. They
were courts of justice; whence she is often spoken of as a lawgiver.
[719]Prima Ceres unco terram dimovit aratro,
Prima dedit leges.
She is joined by Cicero with Libera, and they are styled the Deities,
[720]a quibus initia vitae, atque victus, _legum, morum_, mansuetudinis,
humanitatis, exempla hominibus, et civitatibus data, ac dispertita esse
dicantur. The Deity, to whom she was a substitute, was El, the Sun. He was
primarily worshipped in these temples: and I have shewn, that they were
from Achor denominated Acherontian; also temples of Ops, and Oupis, the
great serpent God. Hence it is said by Hesychius, that Acheron, and Ops,
and Helle, and [721]Gerys, and Terra, and Demeter, were the same. [Greek:
He] [722][Greek: Achero, kai Opis, kai Helle, kai Gerus, kai Ge, kai
Demeter,] [723][Greek: to auto.] Ceres was the Deity of fire: hence at
Cnidus she was called [Greek: Kura], [724]Cura, a title of the Sun. Her
Roman name Ceres, expressed by Hesychius Gerys, was by the Dorians more
properly rendered [725]Garys. It was originally a name of a city, called
[Greek: Charis]: for many of the Deities were erroneously called by the
names of the places where they were worshipped. Charis is Char-Is, the
[726]city of fire; the place where Orus and Hephastus were worshipped.
Hence as a personage she is made the wife of [727]Vulcan, on account of her
relation to fire. Her title of Damater was equally foreign to Greece; and
came from Babylonia, and the east. It may after this seem extraordinary,
that she should ever be esteemed the Goddess of corn. This notion arose in
part from the Grecians not understanding their own theology: which bad
originally, became continually more depraved, through their ignorance. The
towers of Ceres were P'urtain, or [Greek: Prutaneia]; so called from the
fires, which were perpetually there preserved. The Grecians interpreted
this [Greek: purou tameion]; and rendered, what was a temple of Orus, a
granary of corn. In consequence of this, though they did not abolish the
antient usage of the place, they made it a repository of grain, from whence
they gave largesses to the people upon any act of merit. [728][Greek: Topos
en par' Athenaiois, en hoi koinai siteseis tois demosiois euergetais
edidonto; hothen kai Prutaneion ekaleito, hoionei purotameion; puros gar ho
sitos;] In early times the corn there deposited seems to have been for the
priests and [729]diviners. But this was only a secondary use, to which
these places were adapted. They were properly sacred towers, where a
perpetual fire was preserved. Pausanias takes notice of such a one in
Arcadia. [730][Greek: Demetros, kai Kores hieron, pur de entautha kaiousi,
poioumenoi phrontida, me lathei sphisin aposbesthen.] He mentions a like
circumstance at the Prutaneion in Elis[731]: [Greek: Esti de hei Hestia
tephras kai aute pepoiemene, kai ep' autes pur ana pasan te hemeran, kai en
pasei nukti hosautos kaietai.] Attica at first was divided into separate
and independent hamlets: each of which had its own Prutaneion, and Archon.
These Archons were priests of the [732]Prutaneia; and were denominated from
their office. Archon is the same as Orchon, and like Chon-Or signifies the
God of light, and fire; from which title the priests had their name. In
Babylonia, and Chaldea, they were called Urchani.
As in these temples there was always a [733]light, and a fire burning on
the hearth, some of the Grecians have varied in their etymology, and have
derived the name from [Greek: pur], Pur. Suidas supposes it to have been
originally called [Greek: Puros tameion]. [734][Greek: Prutaneion, puros
tameion, entha en asbeston pur.] The Scholiast upon Thucydides speaks to
the same purpose. [735][Greek: Alloi de phasin, hoti to Prutaneion puros en
tameion, entha en asbeston pur.] _Others tell us, that the Prutaneion was
of old called Puros Tameion, from [Greek: pur], pur: because it was the
repository of a perpetual fire_. It was sacred to Hestia, the Vesta of the
Romans; which was only another title for Damater: and the sacred hearth had
the same name. [736][Greek: Hestian d' an kuriotata kaloies ten en
Prutaneioi, eph' hes to pur to asbeston anaptetai.] I have mentioned, that
these places were temples, and at the same time courts of justice: hence we
find, that in the Prutaneion at Athens, the laws of Solon were
[737]engraved. These laws were described upon wooden cylinders: some of
which remained to the time of [738]Plutarch.
Many of these temples were dedicated to the Deity under the name of
Persephone, or Proserpine, the supposed daughter of Ceres. They were in
reality the same personage. Persephone was styled [Greek: Kora], Cora;
which the Greeks misinterpreted [Greek: Parthenos], the virgin, or damsel.
How could a person, who according to the received accounts had been
ravished by Pluto, and been his consort for ages; who was the reputed queen
of hell, be styled by way of eminence [Greek: Parthenos]? [Greek: Kora],
Cora, which they understood was the same as Cura, a feminine title of the
sun: by which Ceres also was called at Cnidos. However mild and gentle
Proserpine may have been represented in her virgin state by the Poets; yet
her tribunal seems in many places to have been very formidable. In
consequence of this we find her with Minos, and Rhadamanthus, condemned to
the shades below, as an infernal inquisitor. Nonnus says,
[739][Greek: Persephone thorexen Erinnuas.]
_Proserpine armed the furies_. The notion of which Furies arose from the
cruelties practised in these Prutaneia. They were called by the Latines,
Furiae; and were originally only priests of fire: but were at last ranked
among the hellish tormentors. Ceres the benefactress, and lawgiver, was
sometimes enrolled in the list of these daemons. This is manifest from a
passage in Antimachus, quoted by Pausanias, where her temple is spoken of
as the shrine of a Fury.
[740][Greek: Demetros, tothi phasin Erinnuos einai edethlon.]
The like is mentioned by the Scholiast upon Lycophron, [741][Greek: Erinnus
he Demeter en Onkais polei tes Arkadias timaitai.] Her temple stood upon
the river Ladon, and she had this name given to her by the people of the
place. [Greek: Kalousi de Erinnun hoi Thelpousioi ten Theon.] _The
Thelpusians call the Goddess Demeter a Fury_. Herodotus speaks of a
Prutaneion in Achaia Pthiotic, called Leitus; of which he gives a fearful
account. _No person_, he says, _ever entered the precincts, who returned.
Whatever person ever strayed that way, was immediately seized upon by the
priests, and sacrificed. The custom so far prevailed, that many, who
thought they were liable to suffer, fled away to foreign parts. And he
adds, that after a long time, when any of them ventured to return, if they
were caught, they were immediately led to the Prutaneion. Here they were
crowned with garlands. and in great parade conducted to the altar_. I shall
quote the author's words. [742][Greek: Leiton de kaleousi to Prutaneion hoi
Achaioi; en de eselthei, ouk esti, hokos exeisi, prin e thusesthai mellei;
hoste ti pros toutoisi polloi ede ton mellonton touteon thusesthai,
deisantes oichonto apodrantes es allen choren. Chronou de proiontos, opiso
katelthontes, en aliskontai, estellonto es to Prutaneion, hos thuetai te
exegeonto, stemmasi pas pukastheis, kai hos sun pompei exachtheis.] The
people of Leitus are said to have been the sons of Cutissorus. Herodotus
speaks of the temple, as remaining in his time: and of the custom still
subsisting. He farther mentions, that when Xerxes was informed of the
history of this place, as he passed through Thessaly, he withheld himself
from being guilty of any violation. And he moreover ordered his army to pay
due regard to its sanctity; so very awful, it seems, was mysterious
cruelty.
I imagine, that the story of the Harpies relates to priests of the Sun.
They were denominated from their seat of residence, which was an oracular
temple called Harpi, and Hirpi, analogous to Orphi, and Urphi in other
places. I have shewn, that the antient name of a priest was Cahen, rendered
mistakenly [Greek: kun], and canis. Hence the Harpies, who were priests of
Ur, are styled by Apollonius, _the Dogs of Jove_. His accosting Calais, and
Zethus, tells them, that it would be a profanation to offer any injury to
those personages.
[743][Greek: Ou themis, o huieis Boreou xipheesin elassan]
[Greek: Harpuias, megaloio Dios KYNAS.]
This term in the common acceptation is not applicable to the Harpies,
either as birds, for so they are represented; or as winged animals. But
this representation was only the insigne of the people, as the vulture, and
eagle were of the Egyptians: a lion of the Persians. The Harpies were
certainly a [744]college of priests in Bithynia; and on that account called
Cahen. They seem to have been a set of rapacious persons, who, for their
repeated acts of violence, and cruelty, were driven out of the country.
Their temple was styled Arpi; and the environs Arpi-ai: hence the Grecians
formed [745][Greek: Harpuiai.] There was a region in Apulia named Arpi; and
in its neighbourhood were the islands of Diomedes, and the birds, which
were fabled to have been like swans. I have before shewn, that they were
Amonian priests: so likewise were the Hirpi near Soracte in Latium. They
were priests of fire: of whose customs I have taken notice.
The persons who resided in these temples are represented as persons of
great strength and stature: for many of them were of the race of Anac.
There is reason to think, that a custom prevailed in these places of making
strangers engage in fight with some of the priests trained up for that
purpose. The manner of contention was either with the caestus, or by
wrestling. And as the priest appointed for the trial was pretty sure of
coming off the conqueror, the whole was looked upon as a more specious kind
of sacrifice. Amycus, who was king of Bithynia, is represented as of a
[746]gigantic size, and a great proficient with the caestus. He was in
consequence of it the terror of all strangers who came upon the coast.
Cercyon of [747]Megara was equally famed for wrestling; by which art he
slew many, whom he forced to the unequal contention. But Cercyon was the
name of the [748]place; and they were the Cercyonians, the priests of the
temple, who were noted for these achievements. Pausanias gives an account
of them under the character of one person. [749][Greek: Einai de ho Kerkuon
legetai kai ta alla adikos eis tous xenous, kai palaiein ou boulomenois.]
_Cercyon was in other respects lawless in his behaviour towards strangers;
but especially towards those who would not contend with him in wrestling_.
These Cercyonians were undoubtedly priests of Ceres, or Damater: who seems
to have been tired of their service, and glad to get rid of them, as we are
informed by the poet.
[750]Quaeque Ceres laeto vidit pereuntia vultu
Corpora Thesea Cercyonea manu.
Before most temples of old were areas, which were designed for Gumnasia,
where these feats of exercise were performed. Lucian speaks of one before
the temple of [751]Apollo Lucius. And Pausanias mentions that particular
[752]parade, where Cercyon was supposed to have exhibited his art. It stood
before the tomb of Alope, and was called the Palaestra of Cercyon even in
the time of this writer, who takes notice of many others. He styles it
[Greek: taphos Alopes], as if it were a tomb. But it was a Taph, or high
altar, sacred to Al-Ope, Sol Pytho, who was the Deity of the place called
Cer-Cuon. Before this altar was the palaestra; where the Cercyonian priests
obliged people to contend with them. I have taken notice of a Pharos at
[753]Torone, which Proteus is said to have quitted, that he might not be
witness to the cruelties of his sons. He fled, it seems, to Egypt, [Greek:
Teknon aluxas tas xenoktonas palas], to shun their wicked practices: for
they were so skilled in the Palaestric art, that they slew all strangers
whom they forced to engage with them. Taurus, called Minotaurus, was a
temple in Crete: but by the Grecians is spoken of as a person. Under this
character Taurus is represented as a [754]renowned wrestler, and many
persons are said to have been sent from Athens to be victims to his
prowess. Eusebius styles him, [755][Greek: omos kai anemeros], a man of a
cruel and sour disposition. After he had done much mischief, Theseus at
length [Greek: Tauron katepalaise], foiled him in his own art, and slew
him. He is supposed to have done the like by Cercyon. [756][Greek: Legetai
de ho Kerkuon tous diastantas pantas es palen] [757][Greek: diaphtheirai
plen Theseos.] _For it is said of Cercyon, that he slew every person who
ventured to cope with him in wrestling, except Theseus_. In all these
instances the place is put for the persons who resided in it: of which
mistake I have been obliged often to take notice.
Antient history affords numberless instances of this ungenerous and cruel
practice. The stranger, who stood most in need of courtesy, was treated as
a profest enemy: and the rites of hospitality were evaded under the undue
sanction of a sacrifice to the Gods. In the history of Busiris we have an
account of this custom prevailing in Egypt. [758][Greek: Bousirin de kata
ten Aigupton toi Dii kallierein sphagiazonta tous parepidemountas XENOUS.]
_It is said of Busiris, that he used to offer to Jupiter, as the most
acceptable sacrifice, all the strangers, whom chance brought into his
country_. There was a tradition concerning Antaeus, that he covered the roof
of a temple, sacred to Poseidon, with the sculls of foreigners, whom he
forced to engage with him. The manner of the engagement was by
[759]wrestling. Eryx in Sicily was a proficient in this art, and did much
mischief to strangers: till he was in his turn slain. The Deity was the
same in these parts, as was alluded to under the name of Taurus, and
Minotaurus, in Crete; and the rites were the same. Hence Lycophron speaks
of Eryx by the name of Taurus; and calls the place of exercise before the
temple,
[760][Greek: Taurou gumnadas kakoxenou]
[Greek: Pales konistras.]
This the Scholiast interprets [Greek: palaistran tou Erukos tou
xenoktonou], _The Gymnasium of Eryx, who used to murder strangers_.
Androgeos the son of Minos came to the [761]like end, who had been superior
to every body in this art. Euripides styles the hero Cycnus [762][Greek:
xenodaiktan], on account of his cruelty to strangers. He resided it seems
near the sea-coast; used to oblige every person, who travelled that way, or
whom ill fortune brought on shore to contend with him. And his ambition was
to be able with the skulls of the victims, which he slew, to build a temple
to Apollo. [763][Greek: Kakoxenos ho Kuknos, kai en parodoi tes thalasses
oikon, epekertomei tous pariontas, naon toi Apolloni boulomenos ek ton
kephalon oikodomesai.] Mention is made of Lycaon, qui advenas et hospites
trucidavit. He is said to have founded the temple of Jupiter [764]Lycaeus,
and to have first introduced human sacrifices, particularly those of
infants. [Greek: Lukaon de epi ton bomon ton] [765][Greek: Lukaiou Dios
brephos enenken anthropou, kai ethuse to brephos, kai espeisen epi tou
bomou to haima.] _Lycaon was the person, who brought an infant, the
offspring of a man, to the altar of Zeus Lucaios: and he slew the infant,
and he sprinkled the altar with the blood which issued from it_. Antinous
in Homer threatens to send Irus to one Echetus, a king in Epirus, who was
the dread of that country. The same threat is uttered against [766]Ulysses,
if he should presume to bend the bow, which Penelope had laid before the
suitors. Under the character of Lycaon, Cycnus, &c. we are to understand
Lycaonian and Cycnean priests; which latter were from Canaan: and this
method of interpretation is to be observed all through these histories.
Echetus, [Greek: Echetos], was a title of Apollo, rendered more commonly
[767][Greek: Hekatos] by the Greeks, as if it came from the word [Greek:
hekas]. It was an Amonian title by which Orus, and Osiris, were called: and
this king Echetus was a priest of that family, who was named from the
Deity, whom he served. The Poet styles him [Greek: broton delemona], from
his cruelty to strangers.
[768][Greek: Pempso s' Epeironde balon en nei melainei]
[Greek: Eis Echeton basilea, broton delemona panton.]
[Greek: Hos k' apo rhina tameisi, kai ouata nelei chalkoi,]
[Greek: Medea t' exerusas doei kusin oma dasasthai.]
I'll send thee, caitiff, far beyond the seas,
To the grim tyrant Echetus, who mars
All he encounters; bane of human kind.
Thine ears he'll lop, and pare the nose away
From thy pale ghastly visage: dire to tell!
The very parts, which modesty conceals,
He'll tear relentless from the seat of life,
To feed his hungry hounds.
When the Spaniards got access to the western world, there were to be
observed many rites, and many terms, similar to those, which were so common
among the sons of Ham. Among others was this particular custom of making
the person, who was designed for a victim, engage in fight with a priest of
the temple. In this manner he was slaughtered: and this procedure was
esteemed a proper method of [769]sacrifice.
The histories of which I have been speaking were founded in truth, though
the personages are not real. Such customs did prevail in the first ages:
and in consequence of these customs we find those beggarly attributes of
wrestling and boxing conferred upon some of the chief Divinities. Hercules
and Pollux were of that number, who were as imaginary beings, as any
mentioned above: yet represented upon earth as sturdy fellows, who righted
some, and [770]wronged many. They were in short a kind of honourable
Banditti, who would suffer nobody to do any mischief, but themselves. From
these customs were derived the Isthmian, Nemean, Pythic, and Olympic games,
together with those at Delos. Of these last Homer gives a fine description
in his Hymn to Apollo.
[771][Greek: Alla su Deloi, Phoibe, malist' epiterpeai etor.]
[Greek: Entha toi helkechitones Iaones egerethontai,]
[Greek: Autois sun paidessi, kai aidoieis alochoisi.]
[Greek: Hoide se PYGMACHIEi te, kai orchethmoi, kai aoidei]
[Greek: Mnesamenoi terpousin, hotan stesontai agona.]
These contentions had always in them something cruel, and savage: but in
later times they were conducted with an appearance of equity. Of old the
whole ceremony was a most unfair and barbarous process.
* * * * *
CAMPE AND CAMPI.
Another name for those Amonian temples was Campi, of the same analogy, and
nearly of the same purport, as Arpi above-mentioned. It was in after times
made to signify the parade before the temples, where they wrestled, and
otherwise celebrated their sacred games; and was expressed Campus. When
chariots came in fashion, these too were admitted within the precincts; and
races of this sort introduced. Among the Latines the word Campus came to
mean any open and level space; but among the Sicilians the true meaning was
in some degree preserved. [Greek: Kampos--Ippodromos, Sikuloi.] Hesychius.
It was properly a place of exercise in general, and not confined to races.
Hence a combatant was styled [772]Campio, and the chief persons, who
presided, [773]Campigeni. The exercise itself was by the Greeks styled
[Greek: agon, aethlos, hamilla]; all Amonian terms, taken from the titles
of the Deity, in whose honour the games were instituted. These temples
partly from their symbols, and partly from their history, being
misinterpreted, were by the antient mythologists represented as so many
dragons and monsters. Nonnus mentions both Arpe, and Campe in this light,
and says that the latter had fifty heads, each of some different beast,
[774][Greek: Es apo deires]
[Greek: Enthee pentekonta kareata poikila theron.]