CHUS;

[78]Χιονεας πορφυρε παρηϊδας ἁιματι κοχλου.

Such is the story, which at first sight is too childish to admit of credit. It is not likely that a dog would feed upon shell-fish: and if this may at any time have happened, yet whoever is at all conversant in natural history, must know, that the murex is of the turbinated kind, and particularly aculeated; having strong and sharp protuberances, with which a dog would hardly engage. The story is founded upon the same misconception, of which so many instances have been produced. Hercules of Tyre, like all other oriental divinities, was styled Cahen, and Cohen; as was allowed by the Greeks themselves.[79]Τον Ἡρακλην φασι κατα την Αιγυπτιων διαλεκτον ΧΩΝΑ λεγεσθαι.We are told, that Hercules in the language of the Egyptians is called Chon.This intelligence, however, they could not abide by; but changed this sacred title to[80]κυων, a dog, which they described as an attendant upon the Deity.

The Grecians tell us, that the Egyptians styled Hermes a dog: but they seem to have been aware, that they were guilty of an undue representation. Hence Plutarch tries to soften, and qualify what is mentioned, by saying,[81]Ου γαρ κυριως τον Ἑρμην ΚYΝΑ λεγουσιν (ὁι Αιγυπτιοι): by which this learned writer would insinuate, that it was not so much the name of a dog, as the qualities of that animal, to which the Egyptians alluded. Plutarch thought by this refinement to take off the impropriety of conferring so base a name upon a Deity. But the truth is, that the Egyptians neither bestowed it nominally; nor alluded to it in any degree. The title which they gave to Hermes was the same that they bestowed upon Hercules: they expressed it Cahen, and Cohen; and it was very properly represented above by the Greek termΧων, Chon. It is said of Socrates, that he sometimes made use of an uncommon oath,μα τον κυνα, και τον χηναby the dog and the goose: which at first does not seem consistent with the gravity of his character. But we are informed by Porphyry, that this was not done by way of ridicule: for Socrates esteemed it a very serious and religious mode of attestation: and under these terms made a solemn appeal to the son of[82]Zeus. The purport of the words is obvious: and whatever hidden meaning there may have been, the oath was made ridiculous by the absurdity of the terms. Besides, what possible connection could there have subsisted between a dog and a Deity; a goose and the son of Jove? There was certainly none: yet Socrates, like the rest of his fraternity, having an antipathy to foreign terms, chose to represent his ideas through this false medium; by which means the very essence of his invocation was lost. The son of Zeus, to whom he appealed, was the Egyptian Cahen abovementioned; but this sacred title was idly changed toκυνα και χηνα, a dog and a goose, from a similitude in sound. That he referred to the Egyptian Deity, is manifest from Plato, who acknowledges that he swore,[83]μα τον κυνα τον Αιγυπτιων θεον. By which we are to understand a Cahen of Egypt. Porphyry expressly says, that it was the God Hermes the son of Zeus, and Maia:[84]Κατα τον του Διος και Μαιας παιδα εποιειτο τον ὁρκον.

I cannot account upon any other principle than that upon which I have proceeded, for the strange representation of Apollo, and Bacchus, gaping with open mouths. So it seems they were in some places described. Clemens of Alexandria mentions from Polemon, that Apollo was thus exhibited:[85]Πολεμων δε κεχηνοτος Απολλωνος οιδεν αγαλμα. And we are told that a gaping[86]Bacchus was particularly worshipped at Samos. They were both the same as the Egyptian Orus; who was styled Cahen-On, Rex, vel Deus Sol; out of which Cahen-On the Grecians seem to have formed the wordΧαινων: and in consequence of it, these two Deities were represented with their jaws widely extended. This term was sometimes changed toκοινος, communis: hence it is that we so often meet withκοινοι Θεοι, andκοινοι βωμοι, upon coins and marbles: alsoκοινος Ἑρμης. And as Hermes was the reputed God of gain, every thing found was adjudged to beκοινος, or common.

[87]Αλλ' εσιδουσαΕξαπινης, Ἑρμης κοινος, εφη θυγατηρ.[88]Κοινον ειναι τον Ἑρμην.

[87]Αλλ' εσιδουσα

Εξαπινης, Ἑρμης κοινος, εφη θυγατηρ.

[88]Κοινον ειναι τον Ἑρμην.

Notwithstanding this notion so universally received, yet among the Grecians themselves the termκοινοςwas an antient title of eminence.[89]Κοινος, ὁ Δεσποτης.Coinos signifies a lord and master: undoubtedly from Cohinus; and that from Cohen. It would be endless to enumerate all the instances which might be brought of this nature. Of this, I think, I am assured, that whoever will consider the uncouth names both of Deities, and men, as well as of places, in the light recommended; and attend to the mythology transmitted concerning them; will be able by these helps to trace them to their original meaning. It is, I think, plain, that what the Grecians so often interpretedκυνες, was an antient Amonian title. When therefore I read of the brazen dog of Vulcan, of the dog of Erigone, of Orion, of Geryon, of Orus, of Hercules, of Amphilochus, of Hecate, I cannot but suppose, that they were the titles of so many Deities; or else of their priests, who were denominated from their office. In short, the Cahen of Egypt were no more dogs than the Pateræ of Amon were basons: and though Diodorus does say, that at the grand celebrity of[90]Isis, the whole was preceded by dogs, yet I cannot help being persuaded that they were the priests of the Goddess.

By this clue we may unravel many intricate histories transmitted from different parts. In the temple of Vulcan, near mount Ætna, there are said to have been a breed of dogs, which fawned upon good men, but were implacable to the bad.[91]Inde etiam perpetuus ignis a Siculis alebatur in Ætnæo Vulcani templo, cui custodes adhibiti sunt sacri canes, blandientes piis hominibus, in impios ferocientes. In the celebrated gardens of Electra there was a golden dog, which shewed the same regard to good men, and was as inveterate to others.

[92]Χρυσεος οιδαινοντι κυων συνυλακτεε λαιμῳΣαινων ηθαδα φωτα.

[92]Χρυσεος οιδαινοντι κυων συνυλακτεε λαιμῳ

Σαινων ηθαδα φωτα.

What is more remarkable, there were many gaping dogs in this temple; which are represented as so many statues, yet were endowed with life.

[93]Χασμασι ποιητοισι σεσῃροτεςανθερεωνεςΨευδαλεων σκυλακων στιχες εμφρονες.

[93]Χασμασι ποιητοισι σεσῃροτεςανθερεωνες

Ψευδαλεων σκυλακων στιχες εμφρονες.

Homer describes something of the same nature in the gardens of Alcinous.

[94]Χρυσειοι δ' ἑκατερθε και αργυρεοι κυνες ησαν,Ὁυς Ἡφαιστος ετευξεν ιδυιῃσι πραπιδεσσιν,Αθανατους οντας, και αγηρως ηματα παντα.

[94]Χρυσειοι δ' ἑκατερθε και αργυρεοι κυνες ησαν,

Ὁυς Ἡφαιστος ετευξεν ιδυιῃσι πραπιδεσσιν,

Αθανατους οντας, και αγηρως ηματα παντα.

All this relates to the Cusean priests of Vulcan or Hephaistos, and to the priesthood established in his temple: which priesthood was kept up by succession, and never became extinct. What was Cusean, the Greeks often renderedΧρυσειον, as I shall hereafter shew. The same people were also styled Cuthim; and this word likewise among the antients signified gold: from hence these priests were styledΧρυσειοι κυνες. We find the like history in Crete: here too was a golden dog, which Zeus had appointed to be the guardian of his temple[95]. By comparing these histories, I think we cannot fail of arriving at the latent meaning. The God of light among other titles was styled Cahen, or Chan-Ades: but the term being taken in the same acceptation here, as in the instances above, the Deity was changed to a dog, and said to reside in the infernal regions. From hence he was supposed to have been dragged to light by Hercules of Thebes. The notion both of Cerberus and Hades being subterraneous Deities took its rise from the temples of old being situated near vast caverns, which were esteemed passages to the realms below. Such were in Messenia, in Argolis, in Bithynia, and at Enna in Sicily; not to mention divers other places. These temples were often named Kir-Abor; and the Deity Chan-Ades; out of which terms the Greeks formedΤον Κερβερον κυνα ἁδου; and fabled, that he was forced into upper air by Hercules, through these infernal inlets. And as temples similar in name and situation were built in various parts, the like history was told of them all. Pausanias takes notice of this event, among other places, being ascribed to the cavern at[96]Tænarus; as well as to one at[97]Trœzen, and to a third near the city[98]Hermione. The Poet Dionysius speaks of the feat being performed in the country of the Marianduni, near Colchis.

[99]Και Μαριανδυνων ἱερον πεδον, ενθ' ενεπουσινΟυδαιου Κρονιδαο μεγαν κυνα ΧαλκεοφωνονΧερσιν ανελκομενον μεγαλητορος Ἡρακληος,Δεινον απο στοματων βαλεειν σιαλωδεα χυλον.

[99]Και Μαριανδυνων ἱερον πεδον, ενθ' ενεπουσιν

Ουδαιου Κρονιδαο μεγαν κυνα Χαλκεοφωνον

Χερσιν ανελκομενον μεγαλητορος Ἡρακληος,

Δεινον απο στοματων βαλεειν σιαλωδεα χυλον.

But however the Deity in all theseinstancesmay have been degraded to the regions of darkness, yet he was the God of light,Κυν-ἁδης; and such was the purport of that name. He was the same as Apollo, as may be proved from the Cunidæ at Athens, who were a family set apart for his service.Κυννιδαι, γενος Αθηνῃσιν, εξ ὁυ ὁ ἱερευς του Κυννιου Απολλωνος.Hesychius.The Cunnidai are a family at Athens, out of which the priest of Apollo Cunnius is chosen. He styles him Apollo Cunnius: but the Cunidai were more properly denominated from Apollo Cunides, the same as Cun-Ades. Poseidon was expressly styled Cun-Ades; and he was the same Deity as Apollo, only under a different title, as I have shewn.Κυναδης Ποσειδων Αθηνῃσιν ετιμᾳτο.Hesychius.Poseidon was worshipped at Athens under the title of Cun-Ades.

Though I have endeavoured to shew, that the term of which I have been treating was greatly misapplied, in being so uniformly referred to dogs, yet I do not mean to insinuate that it did not sometimes relate to them. They were distinguished by this sacred title, and were held in some degree of[100]veneration; but how far they were reverenced is not easy to determine. Herodotus,[101]speaking of the sanctity of some animals in Egypt, says, that the people in every family, where a dog died, shaved themselves all over: and he mentions it as a custom still subsisting in his own time. Plutarch[102]differs from him. He allows that these animals were, at one time, esteemed holy; but it was before the time of Cambyses: from the æra of his reign they were held in another light: for when this king killed the sacred Apis, the dogs fed so liberally upon his entrails, without making a proper distinction, that they lost all their sanctity. It is of little consequence whichever account be the truest. They were certainly of old looked upon as sacred; and esteemed emblems of the Deity. And it was, perhaps, with a view to this, and to prevent the Israelites retaining any notion of this nature, that a dog was not suffered to come within the precincts of the temple at[103]Jerusalem. In the Mosaic law, the price of a dog, and the hire of a harlot, are put upon the same level.[104]Thou shalt not bring the hire of a whore, or the price of a dog, into the house of the Lord thy God for any vow: for both these are an abomination to the Lord thy God.

To conclude: The Dog, in Egypt, was undoubtedly called Cahen, and Cohen; a title by which many other animals, and even vegetables, were honoured, on account of their being consecrated to some Deity. The Greeks did not consider that this was a borrowed appellation, which belonged to the Gods and their Priests; and was from them extended to many things held sacred. Hence they have continually referred this term to one object only: by which means they have misrepresented many curious pieces of history: and a number of idle fables have been devised to the disparagement of all that was true.

Among the different branches of the great Amonian family which spread themselves abroad, the sons of Chus were the most considerable, and at the same time the most enterprising. They got access into countries widely distant; where they may be traced under different denominations, but more particularly by their family title. This we might expect the Greeks to have rendered Chusos, and to have named the peopleΧυσαιοι, Chusæi. But, by a fatal misprision, they uniformly changed these terms to words more familiar to their ear, and rendered themΧρυσος, andΧρυσειος, as if they had a reference to gold. I have before mentioned the various parts of the world where the Amonians settled, and especially this branch of that family. Their most considerable colonies westward were in Iönia and Hellas; and about Cuma and Liguria in Italy; and upon the coast of Iberia in Spain. They were likewise to be found in Cyrene; and still farther in Mauritania, and in the islands opposite to that coast. In the north they were to be met with at Colchis, towards the foot of Mount Caucasus, and in most regions upon the coast of the Euxine sea. In the histories of these countries the Grecians have constantly changed Chusos, the Gentile name, to Chrusos,Χρυσος; and Chus-Or, Chusorus, toΧρυσωρ, Chrusor: and, in consequence of this alteration, they have introduced in their accounts of these places some legend about gold. Hence we read of a golden fleece at Colchis; golden apples at the Hesperides; at[105]Tartessus, a golden cup; and, at Cuma, in Campania, a golden branch:

Aureus et foliis, et lento vimine, ramus.

Something similar is observable in the history of Cyrene. The natives were not remarkable for either mines or merchandize: yet, Palæphatus, having mentioned that they wereκατα γενος Αιθιοπες, Ethiopians by extraction, that is, Cuseans, subjoins:[106]Εισι δε σφοδρα χρυσοι. Pindar, in celebrating each happy circumstance of the Insulæ Fortunatæ, mentions, that there were trees with branches of gold:[107]Ανθεμα δε χρυσου φλεγει. The river Phasis, in Colchis, was supposed to have abounded with gold; and the like was pretended of the Hermus and Pactolus in Iönia. Not only the Poets, but many of the graver[108]historians, speak of their golden sands. Yet there is reason to doubt of the fact: for not one of them produces any good voucher for what they suppose. They do not mention any trade carried on, nor riches accruing from this lucky circumstance: so that there is no reason to think that one grain of gold was gathered from these celebrated streams. Among the several islands occupied by this people were Rhodes and Delos. In the former, the chief city is said to have been blessed with showers of gold.[109]Ενθα ποτε βρεχε θεον Βασιλευς ὁ μεγας χρυσαις νιφαδεσσι πολιν.At Delos every thing was golden, even the slippers of the God.

[110]Χρυσεα και τα πεδιλα,πολυχρυσοςγαρ Απολλων.

And this not only in aftertimes, when the island was enriched with offerings from different nations, but even at the birth of the God; by which is meant the foundation of his temple, and introduction of his rites.

[111]Χρυσεα τοι τοτε παντα θεμειλια γεινατο, Δηλε,Χρυσῳ δε τροχοεσσα πανημερος εῤῥεε λιμνη,Χρυσειον δ' εκομισσε γενεθλιον ερνος ελαιης,Χρυσῳ δε πλημμυρε βαθυς Ινωπος ἑλιχθεις,Αυτη δε χρυσοιο απ' ουδεος ἑιλεο παιδα,Εν δ' εβαλευ κολποισιν.

[111]Χρυσεα τοι τοτε παντα θεμειλια γεινατο, Δηλε,

Χρυσῳ δε τροχοεσσα πανημερος εῤῥεε λιμνη,

Χρυσειον δ' εκομισσε γενεθλιον ερνος ελαιης,

Χρυσῳ δε πλημμυρε βαθυς Ινωπος ἑλιχθεις,

Αυτη δε χρυσοιο απ' ουδεος ἑιλεο παιδα,

Εν δ' εβαλευ κολποισιν.

We find that the very soil and foundations of the island were golden: the lake floated with golden waves: the olive tree vegetated with golden fruit: and the river Inopus, deep as it was, swelled with gold. Homer, in a hymn to the same personage, represents the whole more compendiously, by saying, that the island was weighed down with treasure:

[112]Χρυσῳ δ' αρα Δηλος ἁπασαΒεβριθει.

[112]Χρυσῳ δ' αρα Δηλος ἁπασα

Βεβριθει.

I have before mentioned that the Amonians settled in Liguria: and, in consequence of it, the Heliadæ are represented as weeping, not only amber, but gold. Philostratus, speaking of a particular species of fir-trees in Bœtica, says, that they dropped blood, just as the Heliadæ upon the Padus did[113]gold.

Chus, by the Egyptians and Canaanites, was styled Or-Chus, and[114]Chus-Or: the latter of which was expressed by the Greeks, analogous to the examples above,Χρυσωρ, Chrusor: and we learn in Eusebius, from Philo, that Chrusor was one of the principal Deities of the Phenicians, a great benefactor to mankind; and by some supposed to have been the same as Hephaistus. Both the Tyrians and Sidonians were undoubtedly a mixed race, and preserved the memory of Ham, and Chus, equally with that of Canaan.

This name, so often rendered Chrusos, and Chrusor, was sometimes changed toΧρυσαωρ, Chrusaor: and occurs in many places where the Cuthites were known to have settled. We have been shewn that they were a long time in Egypt; and we read of a Chrusaor in those parts, who is said to have arisen from the blood of Medusa.

[115]Εξεθορε Χρυσαωρ τε μεγας, και Πηγασος ἱππος.

We meet with the same Chrusaor in the regions of Asia Minor, especially among the Carians. In these parts he was particularly worshipped, and said to have been the first deified mortal. The great Divan of that nation was called Chrusaorium; and there was a city[116]Chrusaoris, and a temple of the same name.[117]Εγγυς δε της πολεως το του Χρυσαορεως Διος κοινον ἁπαντων Καρων, εις ὁ συνιασι θυσαντες τε και βουλευσαμενοι.This city was properly called Chus-Or, and built in memory of the same person; as the city Chusora, called also[118]Cerchusora, in Egypt. It was undoubtedly founded by some of the same family, who in aftertimes worshipped their chief ancestor; as the Sidonians and Syrians did likewise. For this we have the testimony of Sanchoniathon; who, having mentioned the various benefits bestowed upon mankind by Chrusaor, says, at the conclusion,[119]Διο και ὡς θεον αυτον μετα θανατον εσεβασθησαν·for which reason, after his death, they worshipped him as a God. The first king of Iberia was named Chrusaor, the reputed father of[120]Geryon; and he is said to have beenπολυχρυσος, a person of great wealth: all which is an Egyptian history, transferred from the Nile to the Bœtis.

[121]Χρυσαωρ δ' ετεκε τρικαρηνον Γηρυονηα,Μιχθεις Χαλλιροῃ κουρῃ κλυτου Ωκεανοιο.

[121]Χρυσαωρ δ' ετεκε τρικαρηνον Γηρυονηα,

Μιχθεις Χαλλιροῃ κουρῃ κλυτου Ωκεανοιο.

Geryon of Spain was, according to this mythology of the poet, the son of Chrusaor; and Chrusaor was confessedly of Egyptian original: so that, whatever the fable may allude to, it must have been imported into Bœtica from Egypt by some of the sons of Chus. The Grecians borrowed this term, and applied it to Apollo; and from this epithet, Chrusaor, he was denominated the God of the golden sword. Homer accordingly styles him,[122]Απολλωνα Χρυσαορα: and, speaking of Apollo's infancy, he says,[123]Ουδ' αρ' Απολλωνα Χρυσαορα θησατο μητηρ: and Diana is termed[124]Αυτοκασιγνητη Χρυσαορος Απολλωνος.

This title cannot possibly relate to the implement supposed: for it would be idle to style an infant the God of the golden sword. It was a weapon, which at no time was ascribed to him: nor do I believe, that he is ever represented with one either upon a gem, or a marble. He is described as wishing for a harp, and for a bow.

[125]Ειη μοι κιθαρις τε φιλη, και καμπυλα τοξα.

And his mother is said to have been pleased that she produced him to the world an archer:

[126]Χαιρε δε Λετω,Ὁυνεκα τοξοφορον και καρτερον ὑιον ετικτεν.

[126]Χαιρε δε Λετω,

Ὁυνεκα τοξοφορον και καρτερον ὑιον ετικτεν.

These habiliments are often specified: but I do not recollect any mention made of a sword, nor was the term Chrusaor of Grecian etymology.

Since then we may be assured that Chus was the person alluded to under the name of Chrusos, Chrubor, and Chrusaor; we need not wonder that his substitute Apollo is so often styledΧρυσοκομης, andΧρυσολυρος: that the harp, called by the Amonians[127]Chan-Or, and Cuth-Or, from the supposed inventor, should by the Grecians be denominatedΧρυσεα φορμιγξ[128]Απολλωνος: that so many cities, where Apollo was particularly worshipped, should be called Chruse, and Chrusopolis, the number of which was of no small[129]amount. Nor is this observable in cities only, but in rivers, which were named in the same manner. For it was usual, in the first ages, to consecrate rivers to Deities, and to call them after their names. Hence many were denominated from Chusorus, which by the Greeks was changed toΧρυσοῤῥοας; and from this mistake they were supposed to abound with gold. The Nile was called Chrusorrhoas[130], which had no pretensions to gold: and there was a river of this name at[131]Damascus. Others too might be produced, none of which had any claim to that mineral. There was a stream Chrusorrhoas near the Amazonian city Themiscura in[132]Pontus: and the river Pactolus was of old so called, whence probably came the notion of its abounding with gold.[133]Πακτωλος ποταμος εστι της Λυδιας——εκαλειτο δε προτερον Χρυσοῤῥοας.It was named Chrusorrhoas first, and in aftertimes Pactolus: whence we may conclude, in respect to gold, that the name was not given on account of any such circumstance; but the notion was inferred from the name.

It is apparent that this repeated mistake arose in great measure from the term Chusus and Chrusus being similar: whence the latter was easily convertible into the former; which to the Grecians appeared a more intelligible, and at the same time a more splendid, title. But there was still another obvious reason for this change. Chus was by many of the eastern nations expressed Cuth; and his posterity the Cuthim. This term, in the antient Chaldäic, and other Amonian languages, signified[134]gold: hence many cities and countries, where the Cuthites settled, were described as golden, and were represented by the terms Chrusos and Chruse. These, as I have shewn, had no relation to gold, but to Chus, who was reverenced as the Sun, or Apollo; and was looked upon as Dionusus; but may more truly be esteemed Bacchus. Hence, when the poet Dionysius mentions the island Chruse in[135]India, his commentator observes;Χρυση νησος, λεγομενη ὁυτως, η δια το χρυσον φερειν, η κατα τον Διονυσον·and at last concludes,[136]Χρυσους ειναι πως δοκει ὁ ἡλιος.

In a former dissertation concerning the Shepherd Kings in Egypt, I have shewn that they were the sons of Chus, who came into that country under the title of Auritæ. They settled in a province named from them Cushan, which was at the upper part of Delta; and in aftertimes called Nomos Arabicus. It was in the vicinity of Memphis, and Aphroditopolis, which places they likewise[137]occupied. I have mentioned that Chusos was often expressed Chrusos, and the country of the Cuthim rendered the golden country. If then there be that uniformity in error which I maintain, it may be expected that, in the history of these places, there should be some reference to gold. It is remarkable that all this part of Egypt, conformably to what I have said, was calledΧρυση, Chruse. Here was the campus aureus, and Aphrodite Aurea of the Romans: and all the country about Memphis was styled golden. To this Diodorus, among others, bears witness:[138]Την τε Αφροδιτην ονομαζεσθαι παρα τοις εγχωριοις Χρυσην ΕΚ ΠΑΛΑΙΑΣ ΠΑΡΑΔΟΣΕΩΣ, και πεδιον ειναι καλουμενον Χρυσης Αφροδιτης περι την ονομαζομενην Μεμφιν. When the Cuthite shepherds came into Egypt, they made Memphis the seat of royal[139]residence: and hard by was the nome of Aphrodite, and the Arabian nome, which they particularly possessed: and which, in consequence of it, were both styled the regions of the Cuthim. Hence came the title of[140]Aphrodite Chruse: and hence the country had the name of the Golden District. The island at the point of Delta, where stood the city Cercusora, is called Gieserat[141]Eddahib, or the Golden Island, at this day. Diodorus mentions, that this appellation of Chruse was derived froma very antient tradition. This tradition undoubtedly related to the shepherds, those sons of Chus, who were so long in possession of the country; and whose history was of the highest antiquity.

The Cuthites in the west occupied only some particular spots: but from Babylonia eastward the greatest part of that extensive sea-coast seems to have been in their possession. In the history of these parts, there is often some allusion to gold, as may be seen in the island Chruse, above-mentioned; and in the Chersonesus Aurea, which lay beyond the Ganges: and not only of gold, but sometimes a reference to brass; and this from a similar mistake. For as Chusus was changed to Chrusus,Χρυσος, gold; so was Cal-Chus, the hill, or place of Chus, converted to Chalcus,Χαλκος, brass. Colchis was properly Col-Chus; and therefore called also Cuta, and Cutaia. But what was Colchian being sometimes rendered Chalcion,Καλκιον, gave rise to the fable of brazen bulls; which were only Colchic Tor, or towers. There was a region named Colchis in[142]India: for where the Cuthites settled, they continually kept up the memory of their forefathers, and called places by their names. This being a secret to Philostratus, has led him into a deal of mysterious error. It is well known that this people were styled Oreitæ, and Auritæ, both in Egypt and in other parts. Philostratus says that[143]Apollonius came to a settlement of the Oreitæ upon the Indian Ocean. He also visited their Pegadæ; and, what is remarkable, he met with a people whose very rocks were brazen; their sand was brazen: the rivers conveyed down their streams fine filaments of brass: and the natives esteemed their land golden on account of the plenty of brass. Now what is this detail, but an abuse of terms, ill understood, and shamefully misapplied? Philostratus had heard of a region in India; the history of which he would fain render marvellous. The country, whither Apollonius is supposed to go, was a province of the Indo-Cuthites, who were to be met with in various parts under the title of Oreitæ. They were worshippers of fire, and came originally from the land of Ur; and hence had that name. The Pegadæ of the country are what we now call Pagodas; and which are too well known to need describing. There were in this part of the world several cities, and temples, dedicated to the memory of Chus. Some of these are famous at this day, though denominated after the Babylonish dialect Cutha, and Cuta; witness Calcutta, and Calecut. The latter seems to have been the capital of the region called of old Colchis. This was more truly expressed Cal-Chus; which Philostratus has mistaken forΧαλκος, brass; and made the very[144]rocks and rivers abound with that mineral. And yet, that the old mistake about gold may not be omitted, he concludes with a strange antithesis, by saying, that the natives esteemed their country Chrusitis, or golden, from the quantity of[145]brass.

It has been my endeavour to prove that what the Greciansrepresentedby Chrusos, Chrusor, and Chrusaor, should have been expressed Chus, Chusos, and Chusor, called also Chus-Orus. Chus was the son of Ham; and though the names of the Grecian Deities are not uniformly appropriated, yet Ham is generally looked upon asἙλιος, the Sun; and had the title Dis, and Dios: hence the city of Amon in Egypt was rendered Diospolis. If then Chrusos, and Chrusor, be, as I have supposed, Chus; the person so denominated must have been, according to the more antient mythology, the son of Helius, and Dios. We find accordingly that it was so. The Scholiast upon Pindar expressly says,[146]Διος παις ὁ Χρυσος. And in another place he is said to have been the offspring of Helius, who was no other than Cham.[147]Εκ θειας και Ὑπεριονος Ἡλιος, εκ δε Ἡλιου ὁ Χρυσος.Magic and incantations are attributed to Chus, as the inventor; and they were certainly first practised among his sons: hence it is said by Sanchoniathon,[148]Τον Χρυσωρ λογους ασκησαι και επῳδας, και μαντειας. He was however esteemed a great benefactor; and many salutary inventions were ascribed to him. He had particularly the credit of being the first who ventured upon the seas:[149]Πρωτον τε παντων ανθρωπων πλευσαι. Whether this can be said truly of Chus himself, is uncertain: it agrees full well with the history of his sons; who, as we have the greatest reason to be assured, were the first great navigators in the world.

Lucian tells us, that, reflecting upon the account given of Phaëthon, who fell thunderstruck into the Eridanus, and of his sisters, who were changed to poplars weeping amber, he took a resolution, if he should ever be near the scene of these wonderful transactions, to inquire among the natives concerning the truth of the[150]story. It so happened, that, at a certain time, he was obliged to go up the river above mentioned: and he says, that he looked about very wistfully; yet, to his great amazement, he saw neither amber nor poplar. Upon this he took the liberty to ask the people, who rowed him, when he should arrive at the amber-dropping trees: but it was with some difficulty that he could make them understand what he meant. He then explained to them the story of Phaëthon: how he borrowed the chariot of the Sun; and being an awkward charioteer, tumbled headlong into the Eridanus: that his sisters pined away with grief; and at last were transformed to trees, the same of which he had just spoken: and he assured them, that these trees were to be found somewhere upon the banks, weeping amber. Who the deuce, says one of the boatmen, could tell you such an idle story? We never heard of any charioteer tumbling into the river; nor have we, that I know of, a single poplar in the country. If there were any trees hereabouts dropping amber, do you think, master, that we would sit here, day after day, tugging against stream for a dry groat, when we might step ashore, and make our fortunes so easily? This affected Lucian a good deal: for he had formed some hopes of obtaining a little of this precious commodity; and began to think that he must have been imposed upon. However, as Cycnus, the brother of Phaëthon, was here changed to a swan, he took it for granted that he should find a number of those birds sailing up and down the stream, and making the groves echo with their melody. But not perceiving any in a great space, he took the liberty, as he passed onward, to put the question again to the boatmen; and to make inquiry about these birds. Pray, gentlemen, says he, at what particular season is it that your swans hereabouts sing so sweetly? It is said, that they were formerly men, and always at Apollo's side; being in a manner of his privy council. Their skill in music must have been very great: and though they have been changed into birds, they retain that faculty, and, I am told, sing most melodiously. The watermen could not help smiling at this account. Why, sir, says one of them, what strange stories you have picked up about our country, and this river? We have plied here, men and boys, for years; and to be sure we cannot say that we never saw a swan: there are some here and there towards the fens, which make a low dull noise: but as for any harmony, a rook or a jackdaw, in comparison of them, may be looked upon as a nightingale.

Such are the witty strictures of Lucian upon the story of Phaëthon and Cycnus, as described by the poets. Whatever may have been the grounds upon which this fiction is founded, they were certainly unknown to the Greeks; who have misinterpreted what little came to their hands, and from such misconstruction devised these fables. The story, as we have it, is not uniformly told. Some, like Lucian, speak of swans in the plural; and suppose them to have been the ministers, and attendants of Apollo, who assisted at his concerts. Others mention one person only, called Cycnus; who was the reputed brother of Phaëthon, and at his death was transformed to the bird of that name. The fable is the same whichever way it may be related, and the purport of it is likewise the same. There is one mistake in the story, which I must set right before I proceed; as it may be of some consequence in the process of my inquiry. Phaëthon is represented by many of the poets as the offspring of the Sun, or Apollo:[151]Sole satus Phaëthon. But this was a mistake, and to be found chiefly among the Roman poets. Phaëthon was the Sun. It was a title of Apollo; and was given to him as the God of light. This is manifest from the testimony of the more early Greek poets, and particularly from Homer, who uses it in this acceptation.

Back to Index Next