sea-marks and beacons, which stood on eminences near the mouths of rivers,
and at the entrances of harbours, it caused them to be called ωρια, ουρεα,
and ὁρμοι. Homer gives a beautiful description of such hills and headlands,
and of the sea-coast projected in a beautiful landscape beneath, when, in
some ravishing poetry, he makes all these places rejoice at the birth of
Apollo:
[808]Πασαι δε σκοπιαι τοι αδον, και πρωονες ακροι
Ὑψηλων ορεων, ποταμοι θ' αλα δε προρεοντες,
Ακταιτ' εις ἁλα κεκλιμεναι, λιμενες τε θαλασσης.
In that happy hour
The lofty cliffs, that overlook the main,
And the high summits of the towering hills,
Shouted in triumph: down the rivers ran
In pleasing murmurs to the distant deep.
The shelves, the shores, the inlets of the sea,
Witness'd uncommon gladness.
Apollo, from this circumstance, was often called επακτιος, or the tutelary
God of the coast; and had particular offerings upon that account.
[809]Πεισματα τ' ἁψαμενοι πορσυνομεν ἱερα καλα
Ζηνι Πανομφαιῳ, και επακτιῳ Απολλωνι.
It was not only upon rocks and eminences that these Cippi and Obelisks were
placed by the antients: they were to be found in their temples, where for
many ages a rude stock or stone served for a representation of the Deity.
They were sometimes quite shapeless, but generally of a conical figure; of
which we meet with many instances. Clemens Alexandrinus takes notice of
this kind of [810]worship: and Pausanias, in describing the temple of
Hercules at Hyettus in [811]Bœotia, tells us, that there was no statue in
it, nor any work of art, but merely a rude stone, after the manner of the
first ages. Tertullian gives a like description of Ceres and Pallas. Pallas
Attica, et Ceres [812]Phrygia--quæ sine effigie, rudi palo, et informi
specie prostant. Juno of Samos was little better than a [813]post. It
sometimes happens that aged trees bear a faint likeness to the human
fabric: roots, likewise, and sprays, are often so fantastic in their
evolutions, as to betray a remote resemblance. The antients seem to have
taken advantage of this fancied similitude, which they improved by a little
art; and their first effort towards imagery was from these rude and rotten
materials. Apollonius Rhodius, in his account of the Argonauts, gives a
description of a monument of this sort, which was by them erected in a dark
grove, upon a mountainous part of [814]Bithynia. They raised an altar of
rough stones, and placed near it an image of Rhea, which they formed from
an arm or stump of an old vine.
Εσκε δε τι στιβαρον στυπος αμπελου, εντρεφον ὑλῃ
Προγνυ γερανδρυον, το μεν εκταμον οφρα πελοιτο
Δαιμονος ουρειης ἱερον βρετας· εξεσε δ' Αργως
Ευκοσμως, και δη μιν επ' οκρυοεντι Κολωνῳ
Ιδρυσαν, φηγοισιν επηρεφες ακροτατησιν·
Ἁι ρα τε πασαων πανυπερταται εῤῥιζωντο
Βωμον δ' αυ χεραδος παρανηνεον, αμφι δε φυλλοις
Στεψαμενοι δρυινοισι θυηπολιης εμελοντο.
A dry and wither'd branch, by time impair'd,
Hung from an ample and an aged vine,
Low bending to the earth: the warriors axe
Lopt it at once from the parental stem.
This as a sacred relick was consigned
To Argus' hands, an image meet to frame
Of Rhea, dread Divinity, who ruled
Over Bithynia's mountains. With rude art
He smooth'd and fashion'd it in homely guise.
Then on a high and lonely promontory
Rear'd it amid a tall and stately grove
Of antient beeches. Next of stones unwrought
They raise an altar; and with boughs of oak
Soft wreaths of foliage weave to deck it round.
Then to their rites they turn, and vows perform.
The same circumstance is mentioned in the Orphic Argonautics[815]; where
the poet speaks of Argus, and the vine branch:
Αμφιπλακες ερνος
Αμπελου αυαλιης οξει απεκερσε σιδηρῳ,
Ξεσσε δ' επισταμενως.
The Amazonians were a very antient people, who worshipped their provincial
Deity under the character of a female, and by the titles of Artemis, Oupis,
Hippa. They first built a temple at Ephesus; and according to Callimachus
[816]the image of the Goddess was formed of the stump of a beech tree.
Σοι και Αμαζονιδες πολεμου επιθυμητειραι
Εκ κοτε παῤῥαλιῃ Εφεσου βρετας ἱδρυσαντο
[817]Φηγῳ ὑπο πρεμνῳ, τελεσεν δε τοι ἱερον Ἱππω·
Αυται δ', Ουπι ανασσα, περι πρυλιν ωρχησαντο.
Instead of an image made of a stump, the poet Dionysius supposes a temple
to have been built beneath the trunk of a decayed tree.
Ενθα Θεῃ ποτε νηον Αμαζονιδες τετυχοντο
Πρεμνῳ ὑπο πτελεης, περιωσιον ανδρασι θαυμα. v. 827.
It is observable, that the Chinese, as well as the people of Japan, still
retain something of this custom. When they meet with an uncouth root, or
spray of a tree, they humour the extravagance: and, by the addition of a
face, give it the look of a Joss or Bonzee, just as fancy directs them.
The vine was esteemed sacred both to Dionusus, and Bacchus; for they were
two different personages, though confounded by the Grecians: indeed the
titles of all those, who were originally styled Baalim, are blended
together. This tree had therefore the name of Ampel, which the Greeks
rendered Αμπελος, from the Sun, Ham, whose peculiar plant it was. This
title is the same as Omphel before mentioned, and relates to the oracular
Deity of the Pagan world; under which character Ham was principally alluded
to. The Egyptian and Asiatic Greeks had some imperfect traditions about
Ham, and Chus: the latter of which they esteemed Bacchus. And as the term
Ampelus did not primarily relate to the vine, but was a sacred name
transferred from the Deity, they had some notion of this circumstance: but
as it was their custom out of every title to form a new personage, they
have supposed Ampelus to have been a youth of great beauty, and one whom
Bacchus particularly favoured. Hence Nonnus introduces the former begging
of Selene not to envy him this happiness.
[818]Μη φθονεσῃς, ὁτι Βακχος εμην φιλοτητα φυλασσει.
Ὁττι νεος γενομην, ὁτι και φιλος ειμι Λυαιου.
The worship of Ham was introduced by the Amonians in Phrygia and Asia
Minor: and in those parts the Poet makes Ampelus chiefly conversant.
[819]Ηδη γαρ Φρυγιης ὑπο δειραδι κουρος αθυρων
Αμπελος ηεξητο νεοτρεφες ερνος ερωτων.
He speaks of his bathing in the waters, and rising with fresh beauty from
the stream, like the morning star from the ocean.
[820]Πακτωλῳ πορε και συ τεον σελας, οφρα φανειη
Αμπελος αντελλων, ἁτε φωσφορος--
Κοσμησει σεο καλλος ὁλον Πακτωλιον ὑδωρ.
In all these instances there are allusions to a history, which will
hereafter be fully discussed. Ovid seems to make Ampelus a native of
Thrace; and supposes him to have been the son of a satyr by one of the
nymphs in that country:
[821] Ampelon intonsum, Satyro Nymphâque creatum,
Fertur in Ismariis Bacchus amâsse jugis.
But however they may have mistaken this personage, it is certain that in
early times he was well known, and highly reverenced. Hence wherever the
Amonians settled, the name of Ampelus will occur: and many places will be
found to have been denominated from the worship of the Deity under this
sacred title. We learn from Stephanus Byzantinus, [822]_that, according to
Hecatæus, in his Europa, Ampelus was the name of a city in Liguria. There
was likewise a promontory in the district of Torone called Ampelus: a like
promontory in Samos: another in Cyrene. Agrœtas mentions two cities there,
an upper, and a lower, of that name. There_ _was likewise a harbour in
Italy so called_. We read of a city [823]Ampeloëssa in Syria, and a nation
in Lybia called Ampeliotæ: Αμπελιωται δε εθνος Λιβυης. Suidas. Also,
Ampelona in Arabia; and a promontory, Ampelusia, near Tingis, in
Mauritania. In all these places, however distant, the Amonians had made
settlements. Over against the island Samos stood the sacred promontory,
Mycale, in Ionia. This, too, was called Ampelus, according to Hesychius, as
the passage is happily altered by Albertus and others. Αμπελος, μηχανη, και
ακρα Μυκαλης, ηγουν ορους. From the words ηγουν ορους one might infer, that
Ampelus was no uncommon name for a mountain in general: so far is certain,
that many such were so denominated: which name could not relate to αμπελος,
the vine; but they were so called from the Deity to whom they were
[824]sacred. Many of these places were barren crags, and rocks of the sea,
ill suited to the cultivation of the [825]vine. And not only eminences were
so called, but the strand and shores, also, for the same reason: because
here, too, were altars and pillars to this God. Hence we read in Hesychius:
Αμπελος--αιγιαλος--Κυρηναιοις αιγιαλος. _By Ampelus is signified the sea
shore; or Ampelus, among the people of Cyrene, signifies the sea shore_.
From what has been said, we may be assured that Ampelus and Omphalus were
the same term originally, however varied afterwards and differently
appropriated. They are each a compound from Omphe, and relate to the
oracular Deity. Ampelus, at Mycale, in Ionia, was confessedly so
denominated from its being a sacred[826] place, and abounding with waters;
by which, people who drank them were supposed to be inspired. They are
mentioned in an antient oracle quoted by Eusebius[827]: Εν Διδυμον γυαλοις
Μυκαλησιον ΕΝΘΕΟΝ ὑδωρ. I have mentioned that all fountains were esteemed
sacred, but especially those which had any præternatural quality, and
abounded with exhalations. It was an universal notion that a divine energy
proceeded from these effluvia, and that the persons who resided in their
vicinity were gifted with a prophetic quality. Fountains of this nature,
from the divine influence with which they were supposed to abound, the
Amonians styled Ain Omphe, sive fontes Oraculi. These terms, which denoted
the fountain of the prophetic God, the Greeks contracted to Νυμφη, a Nymph;
and supposed such a person to be an inferior Goddess, who presided over
waters. Hot springs were imagined to be more immediately under the
inspection of the nymphs: whence Pindar styles such fountains, [828]Θερμα
Νυμφαν λουτρα. The temple of the Nymphæ Ionides, in Arcadia, stood close to
a fountain of great [829]efficacy. The term Nympha will be found always to
have a reference to [830]water. There was in the same region of the
Peloponnesus a place called Νυμφας, Nymphas; which was undoubtedly so named
from its hot springs: [831]Καταῤῥειται γαρ ὑδατι--Νυμφας: _for
Nymphas--abounded with waters_. Another name for these places was Ain-Ades,
the fountain of Ades, or the Sun; which, in like manner, was changed to
Ναιαδες, Naiades, a species of Deities of the same class. Fountains of
bitumen, in Susiana and Babylonia, were called Ain-Aptha, the fountains of
Aptha, the God of fire; which by the Greeks was rendered Naptha, a name
given to [832]bitumen. As they changed Ain Omphe to Numpha, a Goddess, they
accordingly denominated the place itself Νυμφειον, Nymphæum: and wherever a
place occurs of that name, there will be found something particular in its
circumstances. We are told by [833]Pliny that the river Tigris, being
stopped in its course by the mountains of Taurus, loses itself under
ground, and rises again on the other side at Nymphæum. According to
Marcellinus, it seems to be at Nymphæum that it sinks into the earth. Be it
as it may, this, he tells us, is the place where that fiery matter called
naptha issued: from whence, undoubtedly, the place had its name.
[834]Bitumen nascitur prope lacum Sosingitem, cujus alveo Tigris voratus,
fluensque subterraneus, procursis spatiis longis, emergit. Hic et Naptha
gignitur specie piceâ. In his pagis hiatus conspicitur terræ, unde halitus
lethalis exsurgens, quodcunque animal prope consistit, odore gravi
consumit. There was an island of the like nature at the mouth of the river
Indus, which was sacred to the Sun, and styled Cubile [835]Nympharum: in
quâ nullum non animal absumitur. In Athamania was a temple of the Nymphs,
or [836]Nymphæum; and near it a fountain of fire, which consumed things
brought near to it. Hard by Apollonia was an eruption of bituminous matter,
like that in Assyria: and this too was named [837]Nymphæum. The same author
(Strabo) mentions, that in Seleucia, styled Pieria, there was alike
bituminous eruption, taken notice of by Posidonius; and that it was called
Ampelitis: [838]Την Αμπελιτην γην ασφαλτωδη, την εν Σελευκειᾳ τη Πιεριᾳ
μεταλλευομενην. The hot streams, and poisonous effluvia near Puteoli and
lake Avernus are well known. It was esteemed a place of great sanctity; and
people of a prophetic character are said to have here resided. Here was a
[839]Nymphæum, supposed to have been an oracular temple. There was a method
of divination at Rome, mentioned by [840]Dion Cassius, in which people
formed their judgment of future events from the steam of lighted
frankincense. The terms of inquiry were remarkable: for their curiosity was
indulged in respect to every future contingency, excepting death and
marriage. The place of divination was here too called [841]Nymphæum.
Pausanias takes notice of a cavern near Platea, which was sacred to the
Nymphs of Cithæron: Ὑπερ δε της κορυφης, εφ' ᾑ τον βωμον ποιουνται, πεντε
που μαλιστα και δεκα ὑποκαταβαντι σταδιους ΝYΜΦΩΝ εστιν αντρον
Κιθαιρωνιδων--ΜΑΝΤΕΥΕΣΘΑΙ δε τας Νυμφας το αρχαιον αυτοθι εχει λογος. We
find that the Nymphs of this place had been of old prophetic. Evagrius
mentions a splendid building at Antioch called Nymphæum, remarkable
[842]Ναματων πλουτῳ, for the advantage of its waters. There was a Nymphæum
at Rome mentioned by Marcellinus. [843]Septemzodium celebrem locum, ubi
Nymphæum Marcus condidit Imperator. Here were the Thermæ Antonianæ. As from
Ain Ompha came Nympha; so from Al Ompha was derived Lympha. This differed
from Aqua, or common water, as being of a sacred and prophetic nature. The
antients thought, that all mad persons were gifted with divination; and
they were in consequence of it styled _Lymphati_.
From what has preceded, we may perceive that there once existed a wonderful
resemblance in the rites, customs, and terms of worship, among nations
widely separated. Of this, as I proceed, many instances will be continually
produced. I have already mentioned that this similitude in terms, and the
religious system, which was so widely propagated, were owing to one great
family, who spread themselves almost universally. Their colonies went
abroad under the sanction and direction of their priests; and carried with
them both the rites and the records of their country. Celsus took notice of
this; and thought that people payed too little attention to memorials of
this nature. He mentions particularly the oracular temples at Dodona, at
Delphi, at Claros, with those of the Branchidæ and Amonians: at the same
time passing over many other places, from whose priests and votaries the
whole earth seemed to have been peopled[844]. Τα μεν ὑπο της Πυθιας, η
Δωδωνιων, η Κλαριου, η εν Βραγχιδαις, η εν Αμμωνος, ὑπο μυριων τε αλλων
θεοπροπων προειρημενα, ὑφ' ὡν επιεικως πασα γη κατῳκισθη, ταυτα μεν ουδενι
λογῳ τιθενται. As colonies went abroad under the influence and direction of
their tutelary Deities; those Deities were styled Ἡγεμονες, and Αρχηγεται:
and the colony was denominated from some sacred title of the God. A colony
was planted at Miletus; of which the conducting Deity was Diana. [845]Σε
γαρ ποιησατο Νηλευς Ἡγεμονην. This Goddess is styled πολυπτολις, because
this office was particularly ascribed to her: and she had many places under
her patronage. Jupiter accordingly tells her:
[846]Τρις δεκα τοι πτολιεθρα, και ουκ ἑνα πυργον οπασσω.
Thrice ten fair cities shall your portion be,
And many a stately tower.
Apollo likewise was called Οικτιστης and Αρχηγετης, from being the supposed
founder of cities; which were generally built in consequence of some
oracle.
[847]Φοιβῳ δ' εσπομενοι πολεας διεμετρησαντο
Ανθρωποι· Φοιβος γαρ αει πολιεσσι φιληδει
Κτιζομεναις· αυτος δε θεμειλια Φοιβος ὑφαινει.
'Tis through Apollo's tutelary aid,
That men go forth to regions far remote,
And cities found: Apollo ever joys
In founding cities.
What colony, says [848]Cicero, did Greece ever send into Ætolia, Ionia,
Asia, Sicily or Italy, without having first consulted about every
circumstance relative to it, either at Delphi, or Dodona, or at the oracle
of Ammon. And Lucian speaks to the same purpose. [849]Ουτε πολεας ῳκιζον,
ουδε τειχεα περιεβαλλοντο--πριν αν δη παρα Μαντεων ακουσαι ἑκαστα. _People
would not venture to build cities, nor even raise the walls, till they had
made proper inquiry among those, who were prophetically gifted, about the
success of their operations_.
* * * * *
PATOR AND PATRA.
I cannot help thinking that the word πατηρ, pater, when used in the
religious addresses of the Greeks and Romans, meant not, as is supposed, a
father, or parent; but related to the divine influence of the Deity,
called, by the people of the east, Pator, as I have [850]shewn. From hence
I should infer, that two words, originally very distinct, have been
rendered one and the [851]same. The word pater, in the common acceptation,
might be applicable to Saturn; for he was supposed to have been the father
of all the Gods, and was therefore so entitled by the antient poet
Sulpitius.
[852]Jane pater, Jane tuens, Dive biceps, biformis,
O! cate rerum sator; O! principium Deorum.
But, when it became a title, which was bestowed upon Gods of every
denomination, it made Jupiter animadvert with some warmth upon the
impropriety, if we may credit Lucilius:
[853]Ut nemo sit nostrum, quin pater optimus Divôm est:
Ut Neptunus pater, Liber, Saturnus pater, Mars,
Janus, Quirinus, pater, omnes dicamur ad unum.
And not only the Gods, but the Hierophantæ, in most temples; and those
priests, in particular, who were occupied in the celebration of mysteries,
were styled Patres: so that it was undoubtedly a religious term imported
from Egypt, the same as Pator, and Patora, before mentioned. I have taken
notice, that the Pateræ of Curtius were the priests of Hamon: but that
writer was unacquainted with the true meaning of the word, as well as with
the pronunciation, which seems to have been penultimâ productâ. The worship
of Ham, or the Sun, as it was the most antient, so it was the most
universal, of any in the world. It was at first the prevailing religion of
Greece, and was propagated over all the sea coast of Europe; whence it
extended itself into the inland provinces. It was established in Gaul and
Britain; and was the original religion of this island, which the Druids in
aftertimes adopted. That it went high in the north is evident from
Ausonius, who takes notice of its existing in his time. He had relations,
who were priests of this order and denomination; and who are, on that
account, complimented by him, in his ode to Attius Patera [854]Rhetor.
Tu Boiocassis stirpe Druidarum satus,
Si fama non fallat fidem,
Beleni sacratum ducis e templo genus,
Et inde vobis nomina,
Tibi Pateræ: sic ministros nuncupant
Apollinares Mystici.
Fratri, Patrique nomen a Phæbo datum,
Natoque de Delphis tuo.
He mentions, that this worship prevailed particularly in Armorica; of which
country his relations were natives.
[855]Nec reticebo Senem,
Nomine Phœbicium,
Qui Beleni Ædituus,
Stirpe satus Druidûm,
Gentis Armoricæ.
Belin, the Deity of whom he speaks, was the same as [856]Bel and Balen, of
Babylonia and Canaan; the Orus and Apollo of other nations. Herodian takes
notice of his being worshipped by the people of Aquileia; and says, that
they called him Belin, and paid great reverence, esteeming him the same as
[857]Apollo.
The true name of the Amonian priests I have shewn to have been Petor, or
Pator; and the instrument which they held in their hands was styled
Petaurum. They used to dance round a large fire, in honour of the Sun,
whose orbit they affected to describe. At the same time they exhibited
other feats of activity, to amuse the votaries who resorted to their
temples. This dance was sometimes performed in armour, especially in Crete:
and, being called Pyrrhic, was supposed to have been so named from Pyrrhus,
the son of Achilles. But, when was he in Crete? Besides, it is said to have
been practised by the Argonautic heroes before his time. It was a religious
dance, denominated from fire, with which it was accompanied.
[858]Αμφι δε δαιομενοις ευρυν χορον εστησαντο,
Καλον Ιηπαιηον', Ιηπαιηονα Φοιβον
Μελπομενοι.
It was originally an Egyptian dance, in honour of Hermes, and practised by
the Pataræ, or Priests. In some places it was esteemed a martial exercise,
and exhibited by persons in armour, who gave it the name of Betarmus. We
have an instance of it in the same poet:
[859]Αμυδις δε νεοι Ορφηος ανωγῃ
Εκαιροντες Βηταρμον ενοπλιον ορχησαντο,
Και σακεα ξιφεεσσιν ὑπεκτυπον.
Βηταρμος Betarmus, was a name given to the dance, from the temple of the
Deity where it was probably first practised. It is a compound of Bet Armes,
or Armon, called, more properly, Hermes, and Hermon. Bet, and Beth, among
the Amonians, denoted a temple. There is reason to think that the circular
dances of the Dervises, all over the east, are remains of these antient
customs. In the first ages this exercise was esteemed a religious rite, and
performed by people of the temple where it was exhibited: but, in
aftertimes, the same feats were imitated by rope-dancers and vagrants,
called Petauristæ, and Petauristarii; who made use of a kind of pole,
styled petaurum.--Of these the Roman writers make frequent mention; and
their feats are alluded to by Juvenal:
[860]An magis oblectant animum jactata petauro
Corpora, quique solent rectum descendere funem?
Manilius likewise gives an account of this people, and their activity;
wherein may be observed some remains of the original institution:
[861]Ad numeros etiam ille ciet cognata per artem
Corpora, quæ valido saliunt excussa petauro:
Membraque _per flammas orbesque_ emissa flagrantes,
Delphinûmque suo per inane imitantia motu,
Et viduata volant pennis, et in aëre ludunt.
I have shewn, that the Pateræ, or Priests, were so denominated from the
Deity styled Pator; whose shrines were named Patera, and Petora. They were
oracular temples of the Sun; which in aftertimes were called Petra, and
ascribed to other Gods. Many of them for the sake of mariners were erected
upon rocks, and eminences near the sea: hence the term πετρα, petra, came
at length to signify any rock or stone, and to be in a manner confined to
that meaning. But in the first ages it was ever taken in a religious sense;
and related to the shrines of Osiris, or the Sun, and to the oracles, which
were supposed to be there exhibited. Thus Olympus near Pisa, though no
rock, but a huge mound, or hill ([862]Περι γαρ τον Κρονιον ΛΟΦΟΝ αγεται τα
Ολυμπια) was of old termed Petra, as relating to oracular influence. Hence
Pindar, speaking of Iämus, who was supposed to have been conducted by
Apollo to Olympia, says, _that they both came to the Petra Elibatos upon
the lofty Cronian mount: there Apollo bestowed upon Iämus a double portion
of prophetic knowledge_.
[863]Ἱκοντο δ' ὑψηλοιο Πετραν
Αλιβατου Κρονιου,
Ενθ' ὁι ωπασε θησαυρον
Διδυμον ΜΑΝΤΟΣYΝΑΣ.
The word Ηλιβατος, Elibatos, was a favourite term with Homer, and other
poets; and is uniformly joined with Petra. They do not seem to have known
the purport of it; yet they adhere to it religiously, and introduce it
wherever they have an opportunity. Ηλιβατος is an Amonian compound of
Eli-Bat, and signifies solis domus, vel [864]templum. It was the name of
the temple, and specified the Deity there worshipped. In like manner the
word Petra had in great measure lost its meaning; yet it is wonderful to
observe how industriously it is introduced by writers, when they speak of
sacred and oracular places. Lycophron calls the temple at Elis [865]Λευραν
Μολπιδος πετραν: and the Pytho at Delphi is by Pindar styled Petraëssa:
[866]Επει Πετραεσσας ελαυνων ἱκετ' εκ Πυθωνος. Orchomenos was a place of
great antiquity; and the natives are said to have worshipped Petra, which
were supposed to have fallen from [867]heaven. At Athens in the Acropolis
was a sacred cavern, which was called Petræ Macræ, Petræ Cecropiæ.
[868]Ακουε τοινυν, οισθα Κεκροπιας πετρας,
Προσβοῤῥον αντρον, ας Μακρας κικλησκομεν.