nothing more, than in not considering, that they were a twofold colony,
which came both from Egypt, and Syria: from Egypt first; and then from
Syria, and Canaan. In their progress westward they settled in Cyprus,
Crete, Rhodes, Samos, Lesbos, Thrace: also in Euboea, Attica, and Boeotia.
In process of time they were enabled to make settlements in other parts,
particularly in Epirus and Illyria: and to occupy some considerable
provinces in Italy as high up as the Padus. Wherever they passed they left
behind them numberless memorials: but they are to be traced by none more
plainly than by their rites, and worship. As they occupied the greatest
part of Syria, that country was particularly addicted to this species of
idolatry. Many temples were erected to the Ophite God: and many cities were
denominated from him. Both [1156]Appian and Stephanus Byzantinus mention
places in Syrophenicia called Oropus. Upon the Euphrates also in
Mesopotamia were the cities [1157]Amphipolis, and [1158]Dura, both called
of old Oropus. The chief Syrian God had the title of Bel, Baal, and Belial:
which last the Greeks rendered [Greek: Beliar]. Hence Clemens instead of
saying, what agreement can there be between Christ and Belial, says
[1159][Greek: Tis de sumphonesis Christou pros BELIAR]. This Belial, or
Beliar, was the same as Belorus, and Osiris, who were worshipped under the
symbol of a serpent. Hence Hesychius explains the term Beliar by a serpent.
[Greek: Beliar--drakon.] _Beliar is the same as a dragon or serpent._ The
Cadmians are said to have betaken themselves to Sidon, and Biblus: and the
country between these cities is called Chous at this day. To the north is
the city, and province of Hama: and a town, and castle, called by D'Anville
Cadmus; by the natives expressed Quadamus, or [1160]Chadamus. The Cadmians
probably founded the temple of Baal Hermon in Mount Libanus, and formed one
of the Hivite nations in those parts. Bochart has very justly observed,
that an Hivite is the same as an [1161]Ophite: and many of this
denomination resided under Mount Libanus, and Anti-Libanus; part of which
was called Baal Hermon, as we learn from the sacred writings. [1162]_Now
these are the nations, which the Lord left to prove Israel, namely, five
Lords of the Philistines, and all the Canaanites, and the Sidonians; and
the Hivites that dwell in Mount Lebanon from Mount Baal Hermon unto the
entering in of Hamath._ There were other Hivites, who are mentioned by
Moses among the children of [1163]Canaan. But the Cadmonites, and many of
the people about Mount Libanus were of another family. The Hivites of
Canaan Proper were those, who by a stratagem obtained a treaty with
[1164]Joshua. Their chief cities were Gibeon, Cephirah, Beeroth, and
Kirjath Jearim. These lay within the the tribe of [1165]Judah, and of
Benjamin, who possessed the southern parts of Canaan. But the other
Hivites, among whom were the Cadmonites, lay far to the north under
Libanus, at the very extremities of the country. The sacred writer
distinguishes them from the Canaanites, as well as from the other Hivites,
by saying, the Hivites of Baal Hermon. And he seems to distinguish the
Sidonians from the genuine Canaanites, and justly: for if we may credit
prophane history, the Cadmians had obtained the sovereignty in that city:
and the people were of a mixed race. [1166][Greek: Kadmos--Turou kai
Sidonos ebasileuen.] The Cadmians extended themselves in these parts quite
to the Euphrates, and westward to the coast of Greece, and Ausonia; and
still farther to the great Atlantic. They went under the name of Ellopians,
Oropians, [1167]Cadmonites, Hermonians, Ophitae, and wherever they settled
there will be always found some reference to their antient history, and
religion. As they were particularly styled Ophitae, or Hivites, many places
whither they came, were said to swarm with [1168]serpents. Rhodes was under
this predicament, and had the name of Ophiusa: which name was given on
account of the Hivites, who there settled, and of the serpent-worship,
which they introduced. But the common notion was, that it was so called
from real serpents, with which it was infested. The natives were said to
have been of the giant race, and the [1169]Heliadae or offspring of the Sun;
under which characters the antients particularly referred to the sons of
Chus, and Canaan. Their coming to the island is alluded to under the
arrival both of Danaus and Cadmus, by whom the rites, and [1170]religion of
the Rhodians are supposed to have been introduced. In Greece were several
cities named Oropus, by which is signified Ori Serpentis civitas. One of
these was near [1171]Tanagia upon the border of Attica, and Boeotia. This
is the very spot where the Cadmians first resided: and the city was
undoubtedly built by them. It stood near the warm baths of Amphiaraus,
whose temple belonged to the Oropians; and who was particularly worshipped
by them. We are informed by Strabo, that the temple of Amphiaraus was built
either in imitation, or in memory, of one called Cnopia at [1172]Thebes.
Cnopia is a contraction for Can-Opia; and the temple was certainly founded
by people from Egypt. It took its name from Can-ope, or Can-opus, the
Ophite God of that country; and of the people likewise, by whom the
building was erected. The natives of Boeotia had many memorials of their
having been originally Ophites. The history of their country had continual
references to serpents and dragons. They seem to have been the national
insigne: at least they were esteemed so by the people of Thebes. Hence we
find, that upon the tomb of Epaminondas there was figured a shield with a
serpent for a device, to signify that he was an Ophite, or [1173]Theban.
The Spartans were of the same race: and there is said to have been the same
device upon the shield of [1174]Menelaus, and of [1175]Agamemnon. The story
of Cadmus, and of the serpent, with which he engaged upon his arrival in
Boeotia, relates to the Ophite worship, which was there instituted by the
Cadmians. So Jason in Colchis, Apollo in Phocis, Hercules at Lerna, engaged
with serpents, all which are histories of the same purport; but mistaken by
the later Grecians.
It will not, I think, be amiss to take notice of some of those countries
westward, to which Cadmus is said to have betaken himself. From Boeotia he
is supposed to have passed to Epirus and Illyria; and it is certain, that
the Cadmians settled in many places upon that coast. In Thesprotia was a
province of the Athamanes; who were denominated from their Deity Ath-Man,
or Ath-Manes. Here were the rivers Acheron, and Cocytus, the lake
Acherusia, and the pestiferous pool [1176]Aornon Here was the city Acanthus
similar to one of the same name about forty miles above [1177]Memphis: and
a nation of people called [1178]Oreitae: all which have a reference to
Egypt. The oracle at Dodona was founded by people from the same country, as
we are assured by [1179]Herodotus and others. And not only colonies from
that country, but people from Canaan must have betaken themselves to these
parts, as is evident from names of places. This will appear from the city
[1180]Phoenice: and from another near Oricum, called Palaeste; and from the
coast and region styled Palaestina. This was the spot where Caesar landed,
before he marched to Pharsalia. [1181]Postridie terram attigit Cerauniorum
saxa inter, et alia loca periculosa, quietam nactus stationem. At portus
omnes timens, quod teneri ab adversariis arbitrabatur, ad eundem locum, qui
adpellatur Palaeste, omnibus navibus incolumibus, milites exposuit. Lucan
takes notice of the same circumstance, and the coast Palaestina.
[1182]Inde rapi coepere rates, atque aequora classem
Curva sequi; quae jam, vento fluctuque secundo
Lapsa, Palaestinas uncis confixit arenas.
Here was the haven Comar, or [1183]Comarus, near the pool Aornus: and a
city [1184]Oropus, similar to the Oropus of Syria, and Boeotia. And higher
up was a region Europa, styled Europa Scythica by Festus Rufus. It is
observable that there was a city in Epirus called [1185]Tecmon, similar to
one in Canaan, as we may infer from the chief of David's captains being
styled the [1186]Tecmonite.
Some of this family proceeded to the western part of the Adriatic gulf, and
settled upon the Eridanus, or Po. Here were the Orobians, the same as the
Oropians, whose chief city was Comus: near which the consul Marcellus
overthrew the [1187]Galli Insubres. The story of Phaethon, who was supposed
to have fallen into the Eridanus, is manifestly of Egyptian original; as
the fable of Cycnus is from Canaan. Phaethon is by some represented as the
first king, who reigned in [1188]Chaonia, and Epirus. He was in reality the
same as Osiris, the Sun; whose worship was in there very early, as well as
upon the Padus. The names of the Deities in every country are generally
prefixed to the list of kings, and mistaken accordingly. Cycnus is supposed
to have resided not only in Liguria, but in AEtolia, and Phocis. There was
in these parts a lake [1189]Conope, from Cycnus called also [1190]Cycnea;
which names undoubtedly came from Egypt, and Canaan. The colonies upon the
Padus left many memorials of their original; especially those, who were
from the Caphtorim of Palestina. Some of them had carried on a great work
upon the part of the river, where they settled; which from them was called
[1191]Fossa Philistina; and Fossiones Philistinae. Of this I have made
mention [1192]before.
It is said of Cadmus, that at the close of his life, he was, together with
his wife Harmonia, changed to a serpent of stone. This wonderful
metamorphosis is supposed to have happened at Encheliae, a town in Illyria,
which circumstance is taken notice of by Lucan.
[1193]Tunc qui Dardaniam tenet Oricon, et vagus altis
Dispersus sylvis Athamas, et _nomine prisco_
Encheliae, versi testantes funera Cadmi.
The true history is this. These two personages were here enshrined in a
temple, or Petra: and worshipped under the symbol of a serpent. Scylax
Caryandensis, speaking of this part of Illyria, says, [1194][Greek: Kadmou
kai Harmonias hoi lithoi eisin entautha, kai hieron.] _In this region are
two stones sacred to Cadmus, and Harmonia: and there is likewise a temple
dedicated to them._ Lucan, who calls the place Encheliae, speaks of the name
as of great antiquity. It undoubtedly was of long standing, and a term from
the Amonian language. Encheliae, [Greek: Encheliai], is the place of
En-Chel, by which is signified the fountain of heaven; similar to Hanes,
Anorus, Anopus in other parts. The temple was an Ophite Petra: which terms
induced people to believe, that there were in these temples serpents
petrified. It is possible, that in later times the Deity may have been
worshipped under this form: whence it might truly be said of Cadmus, and
Harmonia, that they would one day be exhibited in stone.
[1195][Greek: Laineen emellon echein ophiodea morphen.]
But the notion in general arose from a mistake; and was owing to a
misinterpretation of the word Petra. On this account many personages were
said to have undergone this change. Pollux, who was of a character superior
to what is generally imagined, was said to have been turned to a stone.
[1196][Greek: Eis lithon autoteleston emorphothe Poludeukes.]
Ariadne underwent the like [1197]change. Also Battus, Atlas, [1198]Alcmena,
and others. All these histories relate to personages, enshrined in temples
styled Petra, who had a [Greek: stulos] or rude pillar erected to their
honour. This was the usage in all parts, before the introduction of images.
There are allusions to these Ophite temples, and to these pillars, upon the
coins of Syria, and Tyre. Upon these the Deity is represented between two
rough stones, with two [1199]serpents on each side of him. A temple of this
sort, which betrayed great antiquity, stood in the vicinity of Thebes, and
was called the serpent's head. Pausanius speaks of it as remaining in his
[1200]time. The same author affords another instance in his account of
Achaia; which is attended with some remarkable circumstances. He tells us,
[1201]that at Pherae, a city of that region, was a fountain sacred to
Hermes; and the name of it was Hama. Near this fountain were thirty large
stones, which had been erected in antient times. Each of these was looked
upon as a representative of some Deity. And Pausanias remarks, that instead
of images, the Greeks in times of old universally paid their adoration to
rude unwrought [1202]stones.
That the Cadmians were the people, whom I suppose them, may I think be
proved from many other circumstances. There are some particulars in the
history of these emigrants, by which they may be as effectually
distinguished, as by any national mark of feature, or complexion. I have
taken notice in a former treatise of the Cuthites, who came from Babylonia
and settled in Egypt; and who were afterwards expelled the country. They
came under different titles; and were styled Phenicians, Arabians, and
Ethiopians; but they were more particularly distinguished by the name of
Oritae, and of shepherds. These appellations must be carefully kept in
remembrance, for they will be found to occur in almost every part of the
world, wherever any of this family settled. In the histories above given of
Osiris, Dionusus, and others, we find, that the sons of Chus are
represented as great travellers, and at the same time general benefactors:
and it is to be observed, that the same characters occur in every history:
the great outlines are the same in all. They appear to have been zealous
worshippers of the Sun; and addicted to the rites of fire: which mode of
worship they propagated, wherever they came. They are described as of
superior stature, and were reputed the sons of Anac, and Urius, from
Canaan, and Babylonia. In respect to science, they seem to have been very
eminent, if we consider the times when they lived. They were particularly
famed for their knowledge in astronomy, architecture, and music. They had
great sagacity in finding [1203]mines, and consequently were very rich.
Lastly, there continually occurs in their history some allusion to
shepherds. Every one of these particulars may be met with in the accounts
given of the Cadmians: but it was the turn of the times to make every thing
centre in their imaginary leader, Cadmus. He is supposed to have found out
mines in Cyprus, and Thrace: and to have been the inventor of letters, and
the introducer of science. To him are ascribed the temples at Rhodes; and
the buildings in Attica and Boeotia. We find him celebrated as a great
[1204]theologist and astronomer: and it is reported of Cadmus, as it was
also of Orpheus, that he left behind him many valuable remains, which
[1205]Bion Proconnesius is said to have translated. But all these gifts, so
lavishly bestowed upon one person, should be transferred to a people, who
went under the name of Cadmians: and in whom all these requisites are to be
found. If we make this allowance, the history will be found to be true.
This people, in their migrations westward, were accompanied by others from
Canaan, and Syria. I have shewn that they settled at Rhodes, where they
were called Ophites, or Hivites. Another of their titles was Heliadae, or
children of the [1206]Sun. They were looked upon as adepts in every branch
of science, and particularly famed for their skill in astronomy. They were
the first navigators of the seas; and the division of time, with the
notification of seasons, is ascribed to them. [1207][Greek: Hoi de Heliadai
diaphoroi gegonotes ton allon en paideiai dienenkan, kai malista en
Astrologiai; eisegesanto de kai peri tes nautilias polla, polla de kai peri
tas horas dietaxan.] All these arts, if we may believe Herodotus, took
their rise in [1208]Babylonia: from whence they were carried by the Oritae
into Egypt: and from Egypt westward to Rhodes, and to various parts
besides. The Oritae, or Auritae, were the same as the Heliadae, denominated
from the great object of their worship, the Sun. He was among other titles
styled [1209]Orites: as we learn from Lycophron: which is by his Scholiast
interpreted the Sun. [1210][Greek: Oriten theon, ton auton Helion.] _The
Deity, which is termed Orites, is no other than the Sun._ These Heliadae
were Ophitae; and introduced at Rhodes, and in other places, the worship of
the serpent. Hence they occur in Greece under various titles, such as
Ellopians, Europians, Oropians, Asopians, and the like, being so
denominated from places which they consecrated to Ops, and Opis, the
serpent. The Cadmians settled in Euboea, which was called Ellopia from
Ellops, a supposed brother of [1211]Cothus. Plutarch gives an account of
Cothus himself coming to Euboea in company with another named Arclus.
[1212][Greek: Kothos, kai Arklos, hoi Xouthou paides eis Euboian hekon
oikesantes.] By Cothus and Arclus are meant Cuthites and Herculeans, people
of the same family, who settled in this island. The Oritae of Egypt were
also styled Arabians; and the Arabian nome was denominated from them. The
Cadmians, who settled in Euboea, may be traced under the same names. Strabo
calls the people, who were supposed to attend Cadmus, Arabians,
[1213][Greek: Arabes, hoi sun Kadmoi.] One district in the island was
denominated from them, AEthiopium: [1214][Greek: Aithiopion, onoma choriou
en Euboiai.] This is more particularly described by Stephanus, as the
passage is happily corrected by Salmasius. [Greek: Aithiopion, chorion
Euboias para Deliou, plesion tou Euripou.] _There is a part of Euboea hard
by Delium, and near to the Euripus, called Ethiopium._ But the most
critical mark, by which any of these islands were distinguished, was that
of [1215]Oritae. This is the express title of the shepherds in Egypt; which
they assumed both on account of the Deity, whom they worshipped, and in
reference to the city Ur in Chaldea, from whence they were in part derived.
They founded a city of the same name in Euboea, which the Greeks expressed
[1216]Oria: whence came the provincial title of Oritae. Here Orion was
supposed to have been [1217]nursed, whose history we know was from
Babylonia. The natives had a tradition, that he was the son of
[1218]Urieus, and of the gigantic race: the purport of which, I think,
cannot be mistaken. They passed, as I have shewn, from Euboea to Attica,
and Boeotia. Here also was a city [1219]Ur, like that in Chaldea, and a
tradition about Orion being born in these parts. They likewise pretended to
shew his [1220]tomb. This city Ur, or Uria, was in the district of Tanagra,
and stood directly opposite to the province of Ethiopia in Euboea, being
separated only by the narrow frith of the [1221]Euripus. They settled also
at Traezen, where Orus is said to have resided: by which we are to
understand his worshippers, the Oritae. [1222][Greek: Phasi de Oron
genesthai sphisin en gei proton; emoi men oun Aiguption phainetai, kai
oudamos Hellenikon onoma Oros einai. Basileusai d' oun phasin auton, kai
Oraian ap' autou kaleisthai ten gen.] _The people of Traezen_, says
Pausanias, _give out, that one Orus was the first in their country. But the
name Orus to me seems to have been of Egyptian original. They farther
relate, that this Orus was a king, and that the province was from him
called Oraia._ Uria above, and Oraia here, however differently expressed,
signify literally the land of Ur. In all these places the Cuthites went
under various appellations, but particularly of Cyclopians, Ellopians, and
[1223]Europians from their worship. Agreeably to the account which has been
above given, we find, that the Heroum of Cadmus at Sparta was built by
Europus, and his brethren: and they likewise are represented as the sons of
[1224]_Uraeus_. As we are acquainted with the eastern manner of speaking;
and know that by the daughter of Tyre, the daughter of Jerusalem, the
children of Moab, the children of Kedar, the children of Seir, the children
of the east, are meant the inhabitants of those places: may we not be
assured that by Europus and the sons of Urius and Uraeus, are pointed out a
people styled Europians of Babylonish extraction, who were ab origine from
Ur in Chaldea? And is it not plain, that the history of Cadmus is founded
upon terms ill understood, and greatly misapplied? Yet the truth is not
totally defaced, as I hope, that I have made appear. By Moses Chorenensis
Cadmus is represented as of the giant race; and he is said to have come
from [1225]Babylonia. Nonnus mentions his planting in Greece a colony of
giants.
[1226][Greek: Kai stachus autolocheutos aneexeto Giganton.]
Hence the Cadmians were styled [Greek: Anakes], and [1227][Greek: Anaktes];
and the temples of their Gods, [Greek: Anaktoria], Anactoria. These terms
were imported from the Anakim of Egypt and Canaan: but as the people, who
brought them, were Oritae, and the sons of Urius, they must ultimately have
come from Babylonia. Here astronomy, and the other sciences first
commenced; and the worship of the Sun was first instituted: where the
priests, and professors were styled Oritae, and [1228]Orchani. Lucian indeed
says, that astronomy was not derived to the Greeks either from the
Egyptians, or the Ethiopians; but from [1229]Orpheus. This however
intimates, that the Ethiopians, under which name the sons of Chus are
mentioned by the [1230]Greeks, were supposed to have introduced science
into this country; otherwise this caveat had been unnecessary. But we shall
in the end shew, that Orpheus was from the same quarter. And to put the
matter out of all doubt, we find Herodotus maintaining very determinately,
that the knowledge of the heavens, and every thing relating to the
distribution of time, was imported from [1231]Babylonia. As these
Babylonians, these sons of Urius, manifestly came to Greece by the way of
Egypt, it appears pretty evident, that they were the sons of Chus, of the
shepherd race, who so long held the sovereignty in that kingdom. Hence it
is, that throughout the whole mythology of the Grecians there are continual
allusions to shepherds; a title, which we know was peculiar to the Auritae
of Egypt. Nonnus, in his allegorical poem, describes Cadmus in a pastoral
habit, playing upon an instrument, and reclining himself under the shade of
an oak.
[1232][Greek: Klinas geitoni noton hupo drui phorbados hules,]
[Greek: Kai phoreon agraulon aetheos heima Nomeos.]
He gives to him the same powers in harmony which were attributed to
Orpheus. Hence Cadmus is made to say that he could charm the woods upon the
mountains, and sooth the wild beasts of the forest: that he could even calm
the ocean, and stop the course of its turbulent waters.
[1233][Greek: Thelxo dendrea panta, kai ourea, kai phrena theron;]
[Greek: Okeanon speudonta palindineton eruxo.]
Almost all the principal persons, whose names occur in the mythology of
Greece and Italy, are represented as shepherds. Not only the Gods Faunus,
Apollo, Pan, Sylvanus, Pales, Adonis, but Eumelus, Triptolemus,
Ericthonius, Eumolpus, Aristaeus, Battus, Daphnis, Terambus of Egypt, and
Osiris, are represented of that profession. Hence it is, that we find
altars, and inscriptions to the shepherd [1234]Gods. Apollo was styled
[Greek: Nomeus], and [Greek: Poimnios]; and was said to have been educated
in [1235]Arabia. When Rhea produced to the world Poseidon, she gave him to
the care of a [1236]shepherd to bring him up among the flocks. Atlas, the
great astronomer, is represented as a shepherd. [1237][Greek: Atlas
mathematikos en Libus aner.--Polueidos de ho dithurambopoios ton Atlanta
touton POIMENA Libun phesin.] _Atlas the great mathematician, was a person
of Libya. The Dithyrambic poet Polueidos says, that Atlas was a Libyan
shepherd._ There was a tradition that the temple of Ammon in Libya was
built by a shepherd, from whom it received its name; [1238][Greek: apo tou
hidrusamenou poimenos.] It is reported of the Muses, that they were of
shepherd extraction, and tended flocks, which they entrusted to their
favourite Aristaeus.
[1239][Greek: Kai min heon melon thesan eranon, hoss' enemonto]
[Greek: Ampedion Phthian Athamantion, amphi t' erumnen]
[Greek: Othrun, kai potamou hieron rhoon Apidanoio.]
This is the person by Virgil styled Pastor Aristaeus. Zethus and Amphion are
described as of the same profession, though kings of Thebes, [1240][Greek:
Zethos de kai Amphion adelphoi esan poimenes.] Even the monster Polyphemus
is taken notice of as a musician, and a [1241]shepherd. Macrobius mentions,
that among the Phrygians the Sun was worshipped under a pastoral
[1242]character, with a pipe and a wand. Tiresias, the prophet, is by
Hyginus styled Tiresias, Eueri filius, or as some read it, Tiresias, Eurii
filius, [1243]_Pastor_. This was also one of the titles out of many
conferred upon the Phenician Hercules, to whom they attributed the
invention of purple. He was the chief Deity, the same as Cham, and Orus,
the God of light; to whom there is a remarkable invocation in the
Dionusiaca of Nonnus.
[1244][Greek: Astrochiton Herakles, anax puros, Orchame kosmou,]
[Greek: Eelie, broteoio biou dolichoskie POIMEN.]
Some of the pyramids in Egypt were styled the pyramids of the shepherd
[1245]Philitis; and were said to have been built by people, whom the
Egyptians held in abomination: from whence we may form a judgment of the
persons, by whom those edifices were erected. Many hills, and places of
reputed sanctity were denominated from shepherds. Caucasus, in the vicinity
of Colchis, had its name conferred by Jupiter in memory of Caucasus a
shepherd. [1246][Greek: To oros eis timen tou Poimenos Kaukason
metonomasas.] Mount Cithaeron in Boeotia was called Asterius; but received
the former name from one Cithaeron, a [1247]shepherd, supposed to have been
there slain. I have mentioned from Herodotus, that the Cadmians built the
temple of [1248]Damater, or Ceres, in Attica, where they introduced her
worship. And there is a remarkable circumstance mentioned in consequence of
this by Hesychius, who tells us, that the priests of this Goddess were of a
particular family, called [Greek: Poimenidai], or _the Shepherd race_.
[Greek: Poimenidai, genos, ex hou ho Demetros hiereus.] The Cadmians
therefore, from whom this priesthood came, must have been in a peculiar
manner shepherds. The mountain Apaesantus in Argolis is said to have been
named from [1249]Apaesantus, a shepherd. The Cuthites settled in Thrace near
Haemus, in Sethonia; of whom Stephanus gives this short but remarkable
history: [Greek: ekalounto proteron Nomaioi]. The author does not say, that
they _were_ shepherds; but that they antiently were so called: so that it
was not so much the profession, as the title of the people. They settled in
Hetruria, and Latium; in which last province stood the city Praeneste, of
which I have before spoken. It was said to have been of high antiquity, and
was founded by Coeculus,
[1250]Vulcano genitum pecora inter agrestia Regem,
Inventumque focis, omnis quem credidit aetas.