RITES

[699]Et te, flava comas, frugum mitissima materSensit equum: te sensit avem crinita colubrisMater equi volucris.

[699]Et te, flava comas, frugum mitissima mater

Sensit equum: te sensit avem crinita colubris

Mater equi volucris.

The like is mentioned of the nymph[700]Ocuroë: also of Philyra, who was so changed by Saturn. He is said to have taken upon himself the same shape, and to have followed her neighing over the mountains of Thessaly.

[701]Talis et ipse jubam cervice effudit equinâConjugis adventu pernix Saturnus, et altumPelion hinnitu fugiens implevit acuto.

[701]Talis et ipse jubam cervice effudit equinâ

Conjugis adventu pernix Saturnus, et altum

Pelion hinnitu fugiens implevit acuto.

All these legendary stories arose from this antient term being obsolete, and misapplied. Homer makes mention of the mares of Apollo, which the God was supposed to have bred in Pieria:

[702]Τας εν Πιεριῃ θρεψ' αργυροτοξος Απολλων.

And he has accordingly put them in harness, and given them to the hero Eumelus. Callimachus takes notice of the same mares in his hymn to the Shepherd God Apollo.

[703]Φοιβον και Νομιον κικλησκομεν, εξετ' εκεινου,Εξετ' επ' Αμφρυσῳ ζευγητιδας ετρεφεν ἱππας,Ηιθεου ὑπ' ερωτι κεκαυμενος Αδμητοιο.

[703]Φοιβον και Νομιον κικλησκομεν, εξετ' εκεινου,

Εξετ' επ' Αμφρυσῳ ζευγητιδας ετρεφεν ἱππας,

Ηιθεου ὑπ' ερωτι κεκαυμενος Αδμητοιο.

These Hippai, misconstrued mares, were priestesses of the Goddess Hippa, who was of old worshipped in Thessaly, and Thrace, and in many different regions. They chanted hymns in her temples, and performed the rites of fire: but the worship growing obsolete, the very terms were at last mistaken. How far this worship once prevailed may be known from the many places denominated from Hippa. It was a title of Apollo, or the Sun, and often compounded Hippa On, and contracted Hippon: of which name places occur in Africa near Carthage[704].Ἡτε δη Κιρτα πολις ενταυθα και ὁι δυο Ἱππωνες.Argos was of old called Hippeion; not from the animalἹππος, but[705]απο Ἱππης του Δαναου,from Hippa the daughter of Danaus. That is from a priestess, who founded there a temple, and introduced the rites of the Goddess whom she served. As it was a title of the Sun, it was sometimes expressed in the masculine gender Hippos: and Pausanias takes notice of a most curious, and remarkable piece of antiquity, though he almost ruins the purport of it by referring it to an horse. It stood near mount Taygetus in Laconia, and was called the monument of Hippos. The author tells us,[706]that at particular intervals from this monument stood seven pillars,κατα τροπον οιμαι αρχαιον,placed, says he,as I imagine, according to some antient rule and method; which pillars were supposed to represent the seven planets. If then these exterior stones related to the[707]seven erratic bodies in our sphere, the central monument of Hippos must necessarily have been designed for the Sun. And however rude the whole may possibly have appeared, it is the most antient representation upon record, and consequently the most curious, of the planetary system.

It is from hence, I think, manifest, that the titles Hippa, and Hippos, related to the luminary Osiris; and betokened some particular department of that Deity, who was the same as Dionusus. He was undoubtedly worshipped under this appellation in various regions: hence we read of Hippici Montes in Colchis:Ἱππου κωμηin Lycia:Ἱππου ακραin Libya:Ἱππου οροςin Egypt: and a town Hippos in Arabia Felix. There occur also in composition[708], Hippon, Hipporum, Hippouris, Hippana, Hipponesus, Hippocrene. This last was a sacred fountain, denominated from the God of light, who was the patron of verse, and science: but by the Greeks it was referred to an animal, and supposed to have been produced by the hoof of an horse. The rites of Dionusus Hippius were carried into Thrace, where the horses of Diomedes were said to have been fed with human flesh. Deianira is introduced by Ovid, as asking Hercules, if he did not well remember this practice.

[709]Non tibi succurrit crudi Diomedis imago,Efferus humanâ qui dape pavit equos?

[709]Non tibi succurrit crudi Diomedis imago,

Efferus humanâ 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]Των δ' επι θαλαττῃ κειμενων εστιν πολιςΑβδηρ', απ' Αβδηρου μεν ωνομασμενη,Του και κτισαντος προτερον αυτην· ὁς δοκειὙπο των Διομηδους ὑστερον ξενοκτονωνἹππων φθαρηναι.

[710]Των δ' επι θαλαττῃ κειμενων εστιν πολις

Αβδηρ', απ' Αβδηρου μεν ωνομασμενη,

Του και κτισαντος προτερον αυτην· ὁς δοκει

Ὑπο των Διομηδους ὑστερον ξενοκτονων

Ἱππων φθαρηναι.

These horses,ξενοκτονοι, 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]Palæphatus of one Metra, who in the more authentic manuscripts is calledΜηστρα, Meestra. It is said of her, that she could change herself into various forms, particularlyεκ κορης γενεσθαι βουν, και αυθις κυνα, και ορνεον,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 renderedκυνα, 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 Peleiadæ, 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 Palæphatus,βουν, κυνα, και ορνεον: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.

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.

[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 vitæ, 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.Ἡ[722]Αχερω, και Ωπις, και Ἑλλη, και Γηρυς, και Γη, και Δημητηρ,[723]το αυτο.Ceres was the Deity of fire: hence at Cnidus she was calledΚυρα,[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, calledΧαρις: 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, orΠρυτανεια; so called from the fires, which were perpetually there preserved. The Grecians interpreted thisπυρου ταμειον; 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]Τοπος ην παρ' Αθηναιοις, εν ᾡ κοιναι σιτησεις τοις δημοσιοις ευεργεταις εδιδοντο· ὁθεν και Πρυτανειον εκαλειτο, ὁιονει πυροταμειον· πυρος γαρ ὁ σιτος·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]Δημητρος, και Κορης ἱερον, πυρ δε ενταυθα καιουσι, ποιουμενοι φροντιδα, μη λαθῃ σφισιν αποσβεσθεν.He mentions a like circumstance at the Prutaneion in Elis[731]:Εστι δε ᾑ Ἑστια τεφρας και αυτη πεποιημενη, και επ' αυτης πυρ ανα πασαν τε ἡμεραν, και εν πασῃ νυκτι ὡσαυτως καιεται.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 fromπυρ, Pur. Suidas supposes it to have been originally calledΠυρος ταμειον.[734]Πρυτανειον, πυρος ταμειον, ενθα ην ασβεστον πυρ.The Scholiast upon Thucydides speaks to the same purpose.[735]Αλλοι δε φασιν, ὁτι το Πρυτανειον πυρος ην ταμειον, ενθα ην ασβεστον πυρ.Others tell us, that the Prutaneion was of old called Puros Tameion, fromπυρ, 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]Ἑστιαν δ' αν κυριωτατα καλοιης την εν Πρυτανειῳ, εφ' ἡς το πυρ το ασβεστον αναπτεται.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 styledΚορα, Cora; which the Greeks misinterpretedΠαρθενος, 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 eminenceΠαρθενος?Κορα, 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]Περσεφονη θωρηξεν Εριννυας.

Proserpine armed the furies. The notion of which Furies arose from the cruelties practised in these Prutaneia. They were called by the Latines, Furiæ; 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 dæmons. This is manifest from a passage in Antimachus, quoted by Pausanias, where her temple is spoken of as the shrine of a Fury.

[740]Δημητρος, τοθι φασιν Εριννυος ειναι εδεθλον.

The like is mentioned by the Scholiast upon Lycophron,[741]Εριννυς ἡ Δημητηρ εν Ογκαις πολει της Αρκαδιας τιμᾳται.Her temple stood upon the river Ladon, and she had this name given to her by the people of the place.Καλουσι δε Εριννυν ὁι Θελπουσιοι την Θεον.The Thelpusians call the Goddess Demeter a Fury. Herodotus speaks of a Prutaneion in Achaia Pthiotic, called Leïtus; 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]Ληιτον δε καλεουσι το Πρυτανηιον ὁι Αχαιοι· ην δε εσελθῃ, ουκ εστι, ὁκως εξεισι, πριν η θυσεσθαι μελλῃ· ὡστε τι προς τουτοισι πολλοι ηδε των μελλοντων τουτεων θυσεσθαι, δεισαντες οιχοντο αποδραντες ες αλλην χωρην. Χρονου δε προϊοντος, οπισω κατελθοντες, ην αλισκωνται, εστελλοντο ες το Πρυτανηιον, ὡς θυεται τε εξηγεοντο, στεμμασι πας πυκασθεις, και ὡς συν πομπῃ εξαχθεις.The people of Leïtus 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 mistakenlyκυν, 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]Ου θεμις, ω ὑιεις Βορεου ξιφεεσιν ελασσανἉρπυιας, μεγαλοιο Διος ΚYΝΑΣ.

[743]Ου θεμις, ω ὑιεις Βορεου ξιφεεσιν ελασσαν

Ἁρπυιας, μεγαλοιο Διος ΚYΝΑΣ.

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]Ἁρπυιαι.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 cæstus, 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 cæstus. 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]Ειναι δε ὁ Κερκυων λεγεται και τα αλλα αδικος εις τους ξενους, και παλαιειν ου βουλομενοις.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]Quæque Ceres læto vidit pereuntia vultuCorpora Theseâ Cercyonea manu.

[750]Quæque Ceres læto vidit pereuntia vultu

Corpora Theseâ 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 Palæstra of Cercyon even in the time of this writer, who takes notice of many others. He styles itταφος Αλοπης, 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 palæstra; 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,Τεκνων αλυξας τας ξενοκτονας παλας, to shun their wicked practices: for they were so skilled in the Palæstric 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]ωμος και ανημερος, a man of a cruel and sour disposition. After he had done much mischief, Theseus at lengthΤαυρον κατεπαλαισε, foiled him in his own art, and slew him. He is supposed to have done the like by Cercyon.[756]Λεγεται δε ὁ Κερκυων τους διασταντας παντας ες παλην[757]διαφθειραι πλην Θησεως.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]Βουσιριν δε κατα την Αιγυπτον τῳ Διι καλλιερειν σφαγιαζοντα τους παρεπιδημουντας ΞΕΝΟΥΣ.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 Antæus, 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]Ταυρου γυμναδας κακοξενουΠαλης κονιστρας.

[760]Ταυρου γυμναδας κακοξενου

Παλης κονιστρας.

This the Scholiast interpretsπαλαιστραν του Ερυκος του ξενοκτονου,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]ξενοδαικταν, 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]Κακοξενος ὁ Κυκνος, και εν παροδῳ της θαλασσης οικων,επεκερτομειτους παριοντας, ναον τῳ Απολλωνι βουλομενος εκ των κεφαλων οικοδομησαι.Mention is made of Lycaon, qui advenas et hospites trucidavit. He is said to have founded the temple of Jupiter[764]Lycæus, and to have first introduced human sacrifices, particularly those of infants.Λυκαων δε επι τον βωμον τον[765]Λυκαιου Διος βρεφος ηνεγκεν ανθρωπου, και εθυσε το βρεφος, και εσπεισεν επι του βωμου το ἁιμα.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,Εχετος, was a title of Apollo, rendered more commonly[767]Ἑκατοςby the Greeks, as if it came from the wordἑκας. 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 himβροτων δηλημονα, from his cruelty to strangers.

[768]Πεμψω σ' Ηπειρονδε βαλων εν νηι μελαινῃΕις Εχετον βασιληα, βροτων δηλημονα παντων.Ὁς κ' απο ῥινα ταμῃσι, και ουατα νηλεϊ χαλκῳ,Μηδεα τ' εξερυσας δωῃ κυσιν ωμα δασασθαι.I'll send thee, caitiff, far beyond the seas,To the grim tyrant Echetus, who marsAll he encounters; bane of human kind.Thine ears he'll lop, and pare the nose awayFrom 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.

[768]Πεμψω σ' Ηπειρονδε βαλων εν νηι μελαινῃΕις Εχετον βασιληα, βροτων δηλημονα παντων.Ὁς κ' απο ῥινα ταμῃσι, και ουατα νηλεϊ χαλκῳ,Μηδεα τ' εξερυσας δωῃ κυσιν ωμα δασασθαι.

[768]Πεμψω σ' Ηπειρονδε βαλων εν νηι μελαινῃ

Εις Εχετον βασιληα, βροτων δηλημονα παντων.

Ὁς κ' απο ῥινα ταμῃσι, και ουατα νηλεϊ χαλκῳ,

Μηδεα τ' εξερυσας δωῃ κυσιν ωμα δασασθαι.

I'll send thee, caitiff, far beyond the seas,To the grim tyrant Echetus, who marsAll he encounters; bane of human kind.Thine ears he'll lop, and pare the nose awayFrom 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.

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]Αλλα συ Δηλῳ, Φοιβε, μαλιστ' επιτερπεαι ητορ.Ενθα τοι ἑλκεχιτωνες Ιαονες ηγερεθονται,Αυτοις συν παιδεσσι, και αιδοιῃς αλοχοισι.Ὁιδε σε ΠYΓΜΑΧΙΗι τε, και ορχηθμῳ, και αοιδῃΜνησαμενοι τερπουσιν, ὁταν στησωνται αγωνα.

[771]Αλλα συ Δηλῳ, Φοιβε, μαλιστ' επιτερπεαι ητορ.

Ενθα τοι ἑλκεχιτωνες Ιαονες ηγερεθονται,

Αυτοις συν παιδεσσι, και αιδοιῃς αλοχοισι.

Ὁιδε σε ΠYΓΜΑΧΙΗι τε, και ορχηθμῳ, και αοιδῃ

Μνησαμενοι τερπουσιν, ὁταν στησωνται αγωνα.

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.

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.Καμπος—Ιπποδρομος, Σικυλοι.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 styledαγων, αεθλος, ἁμιλλα; all Amonian terms,takenfrom 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]Ης απο δειρηςΗνθεε πεντηκοντα καρηατα ποικιλα θηρων.

[774]Ης απο δειρης

Ηνθεε πεντηκοντα καρηατα ποικιλα θηρων.

But Campe was an oracular temple and inclosure, sacred to Ham or Cham: where people used to exercise. The fifty heads related to the number of the priests, who there resided; and who were esteemed as so many wild beasts for their cruelty. Nonnus makes Jupiter kill Campe: but Diodorus Siculus gives the honour to Dionusus; who is supposed to have slain this monster at Zaborna in Libya; and to have raised over her,χωμα παμμεγεθες, a vast mound of earth. This heap of soil was in reality a high place or altar; which in after times was taken for a place of burial. These inclosures grew by degrees into disrepute; and the history of them obsolete. In consequence of which theταφοι, or mounds, were supposed to be the tombs of heroes. The Grecians, who took every history to themselves, imagined, that their Jupiter and Dionusus, and their Hercules had slain them. But what they took for tombs of enemies were in reality altars to these very Gods; who were not confined to Greece, nor of Grecian original. The Campanians in Italy were an antient Amonian colony; and they were denominated from Campe or Campus, which was probably the first temple, they erected. Stephanus Byzantinus shews, that there was of old such a place:Καμπος—κτισμα Καμπανου: but would insinuate that it took its name from a person the head of the colony. Eustathius more truly makes it give name to the people: though he is not sufficiently determinate.[775]Καμπανοι απο των ὑποκαθημενων εκει Καμπων ωνομασθησαν, η απο Καμπου πολεως.There were many of these Campi in Greece, which are styled by Pausaniasὑπαιθρα, in contradistinction to the temples, which were covered. They are to be found in many parts of the world, where the Amonian religion obtained, which was propagated much farther than we are aware. In our island the exhibition of those manly sports in vogue among country people is called Camping: and the inclosures for that purpose, where they wrestle and contend, are called Camping closes. There are many of them in Cambridgeshire, as well as in other parts of the kingdom. In Germany we meet with the name of Kæmpenfelt; in which word there is no part derived from the Latin language: for the terms would then be synonymous, and one of them redundant. Kæmpenfelt was, I imagine, an antient name for a field of sports, and exercise, like the gymnasium of the Greeks: and a Camping place in Britain is of the like purport.

Back to Index Next