[152]Ουδεποτ' αυτουςΗελιος Φαεθον επιδερκεται ακτινεσσιν.
[152]Ουδεποτ' αυτουςΗελιος Φαεθον επιδερκεται ακτινεσσιν.
[152]Ουδεποτ' αυτους
Ηελιος Φαεθον επιδερκεται ακτινεσσιν.
In respect to Cycnus and his brotherhood, those vocal ministers of Apollo, the story, which is told of them, undoubtedly alludes to Canaan, the son of Ham; and to the Canaanites, his posterity. They sent out many colonies; which colonies, there is great reason to think, settled in those places, where these legends about swans particularly prevailed. The name of Canaan was by different nations greatly varied, and ill expressed: and this misconstruction among the Greeks gave rise to the fable. To shew this, it will be proper to give an account of the rites and customs of the Canaanites, as well as of their extensive traffic. Among the many branches of the Amonian family, which settled in various parts of the world, and carried on an early correspondence, the Canaanites were not the least respectable. They traded from Sidon chiefly, before that city was taken by the king of Ascalon: and upon their commerce being interrupted here, they[153]removed it to the strong hold of Tyre. This place was soon improved to a mighty city, which was very memorable in its day. The Canaanites, as they were a sister tribe of the Mizraïm, so were they extremely like them in their rites and religion. They held a heifer, or cow, in high veneration, agreeably with the[154]customs of Egypt. Their chief Deity was the Sun, whom they worshipped together with the Baalim, under the titles Ourchol, Adonis, Thamuz. It was a custom among the Grecians, at the celebration of their religious festivals, to crown the whole with hymns of praise, and the most joyful exclamations. But the Egyptians were of a gloomy turn of mind, which infected the whole of their worship. Their hymns were always composed in melancholy affecting airs, and consisted of lamentations for the loss of Osiris, the mystic flight of Bacchus, the wanderings of Isis, and the sufferings of the Gods. Apuleius takes notice of this difference in the rites and worship of the two nations:[155]Ægyptiaca numinum fana plena plangoribus: Græca plerumque choreis. Hence the author of the Orphic Argonautica, speaking of the initiations in Egypt, mentions,
[156]Θρενους τ' Αιγυπτιον, και Οσιριδος ἱερα χυτλα.
[156]Θρενους τ' Αιγυπτιον, και Οσιριδος ἱερα χυτλα.
[156]Θρενους τ' Αιγυπτιον, και Οσιριδος ἱερα χυτλα.
The Canaanites at Byblus, Berytus, Sidon, and afterwards at Tyre, used particularly mournful dirges for the loss of Adonis, or Thamuz; who was the same as Thamas, and Osiris in Egypt. The Cretans had the like mournful hymns, in which they commemorated the grief of Apollo for the loss of Atymnius.
[157]Αιλινα μελπειν,Ὁια παρα Κρητεσσιν αναξ ελιγαινεν ΑπολλωνΔακρυχεων ερατεινον Ατυμνιον.
[157]Αιλινα μελπειν,Ὁια παρα Κρητεσσιν αναξ ελιγαινεν ΑπολλωνΔακρυχεων ερατεινον Ατυμνιον.
[157]Αιλινα μελπειν,
Ὁια παρα Κρητεσσιν αναξ ελιγαινεν Απολλων
Δακρυχεων ερατεινον Ατυμνιον.
The measures and harmony of the Canaanites seem to have been very affecting, and to have made a wonderful impression on the minds of their audience. The infectious mode of worship prevailed so far, that the children of Israel were forbidden to weep, and make lamentation upon a festival:[158]Ειναι γαρ ἑορτην, και μη δειν εν αυτῃ κλαιειν, ου γαρ εξειναι.And Nehemiah gives the people a caution to the same purpose:[159]This day is holy unto the Lord your God: mourn not, nor weep. And Esdras counsels them in the same manner:[160]This day is holy unto the Lord: be not sorrowful. It is likewise in another place mentioned, that[161]the Levites stilled all the people, saying, Hold your peace, for the day is holy: neither be ye grieved. Such was the prohibition given to the Israelites: but among the Canaanites this shew of sorrow was encouraged, and made part of their[162]rites.
The father of this people is represented in the Mosaic history, according to our version, Canaan: but there is reason to think that by the Egyptians and other neighbouring nations it was expressed Cnaan. This by the Greeks was renderedΧναας, andΧνας; and in later timesΧνα, Cna.[163]Χνα, ὁυτος ἡ Φοινικη εκαλειτο—το εθνικον Χναος.We are told by Philo from Sanchoniathon, that[164]Isiris the Egyptian, who found out three letters, was the brother of Cna: by which is meant, that Mizraïm was the brother of Canaan. I have taken notice more than once of a particular term,Υκ, Uc; which has been passed over unnoticed by most writers: yet is to be found in the composition of many words; especially such as are of Amonian original. The tribe of Cush was styled by Manethon, before the passage was depraved,Υκκουσος. Uch, says this author, in the sacred language of Egypt, signifies a[165]king. Hence it was conferred as a title upon the God Sehor, who, as we may infer from Manethon and[166]Hellanicus, was called Ucsiris, and Icsiris; but by the later Greeks the name was altered to Isiris and Osiris. And not only the God Sehor, or Sehoris was so expressed; but Cnas, or Canaan, had the same title, and was styled Uc-Cnas, and the Gentile name or possessive was Uc-cnaos,Υκ-κναος: το εθνικον γαρ Χναος, as we learn from Stephanus. The Greeks, whose custom it was to reduce every foreign name to something similar in their own language, changedΥκκναοςtoΚυκνειος, Uc Cnaus to Cucneus; and fromΥκ ΚναςformedΚυκνος. Some traces of this word still remain, though almost effaced; and may be observed in the name of the Goddess Ichnaia. Instead of Uc-Cnaan the son of Ham, the Greeks have substituted this personage in the feminine, whom they have represented as the daughter of the Sun. She is mentioned in this light by Lycophron:[167]Της Ἡλιου θυγατρος Ιχναιας βραβευς. They likewise changed Thamuz and Thamas of Canaan and Egypt to Themis a feminine; and called her Ichnaia Themis. She is so styled by Homer.
[168]Θεαι δ' εσαν ενδοθι πασαι,Ὁσσαι αρισται εσαν, Διωνη τε, Ῥειη τε,Ιχναιη τε Θεμις, και αγαστονος Αμφιτριτη.
[168]Θεαι δ' εσαν ενδοθι πασαι,Ὁσσαι αρισται εσαν, Διωνη τε, Ῥειη τε,Ιχναιη τε Θεμις, και αγαστονος Αμφιτριτη.
[168]Θεαι δ' εσαν ενδοθι πασαι,
Ὁσσαι αρισται εσαν, Διωνη τε, Ῥειη τε,
Ιχναιη τε Θεμις, και αγαστονος Αμφιτριτη.
Ιχναιαis here used adjectively.Ιχναια Θεμιςsignifies Themis, or Thamuz, of[169]Canaan.
There was another circumstance, which probably assisted to carry on the mistake: a Canaanitish temple was called both Ca-Cnas, and Cu-Cnas; and adjectively[170]Cu-Cnaios; which terms there is reason to think were renderedΚυκνος, andΚυκνειος. Besides all this, the swan was undoubtedly the insigne of Canaan, as the eagle and vulture were of Egypt, and the dove of Babylonia. It was certainly the hieroglyphic of the country. These were the causes which contributed to the framing many idle legends, such as the poets improved upon greatly. Hence it is observable, that wherever we may imagine any colonies from Canaan to have settled and to have founded temples, there is some story about swans: and the Greeks, in alluding to their hymns, instead ofYκκναον ασμα,the music of Canaan, have introducedκυκνειον ασμα,the singing of these birds: and, instead of the death of Thamuz, lamented by the Cucnaans, or priests, they have made the swans sing their own dirge, and foretell their own funeral. Wherever the Canaanites came, they introduced their national worship; part of which, as I have shewn, consisted in chanting hymns to the honour of their country God. He was the same as Apollo of Greece: on which account, Lucian, in compliance with the current notion, says, that the Cycni were formerly the assessors and ministers of that Deity. By this we are to understand, that people of this denomination were in antient times his priests. One part of the world, where this notion about swans prevailed, was in Liguria, upon the banks of the Eridanus. Here Phaëthon was supposed to have met with his downfal; and here his brother Cycnus underwent the metamorphosis, of which we have spoken. In these parts some Amonians settled very early; among whom it appears that there were many from Canaan. They may be traced by the mighty works which they carried on; for they drained the river towards its mouth, and formed some vast canals, called Fossæ Philistinæ. Pliny, speaking of the entrance into the Eridanus, says,[171]Indé ostia plana, Carbonaria, ac fossiones Philistinæ, quod alii Tartarum vocant: omnia ex Philistinæ fossæ abundatione nascentia. These canals were, undoubtedly the work of the Canaanites, and particularly of some of the Caphtorim, who came from Philistim: and hence these outlets of the river were named Philistinæ. The river betrays its original in its name; for it has no relation to the Celtic language, but is apparently of Egyptian or Canaanitish etymology. This is manifest from the terms of which it is made up; for it is compounded of Ur-Adon, sive Orus Adonis; and was sacred to the God of that name. The river, simply, and out of composition, was Adon, or Adonis: and it is to be observed, that this is the name of one of the principal rivers in Canaan. It ran near the city Biblus, where the death of Thamuz was particularly lamented. It is a circumstance taken notice of by many authors, and most pathetically described by Milton.
[172]Thammuz came next behind,Whose annual wound in Lebanon allur'dThe Syrian damsels to lament his fateIn amorous ditties all a summer's day:While smooth Adonis from his native rockRan purple to the sea; suppos'd with bloodOf Thammuz yearly wounded.
[172]Thammuz came next behind,Whose annual wound in Lebanon allur'dThe Syrian damsels to lament his fateIn amorous ditties all a summer's day:While smooth Adonis from his native rockRan purple to the sea; suppos'd with bloodOf Thammuz yearly wounded.
[172]Thammuz came next behind,
Whose annual wound in Lebanon allur'd
The Syrian damsels to lament his fate
In amorous ditties all a summer's day:
While smooth Adonis from his native rock
Ran purple to the sea; suppos'd with blood
Of Thammuz yearly wounded.
It is said that the Eridanus was so called first by[173]Pherecydes Syrus: and that my etymology is true, may in great measure be proved from the[174]Scholiast upon Aratus. He shews that the name was of Egyptian original, at least consonant to the language of Egypt; for it was the same as the Nile. It is certain that it occurred in the antient sphere of Egypt, whence the Grecians received it. The great effusion of water in the celestial sphere, which, Aratus says, was the Nile, is still called the Eridanus: and, as the name was of oriental original, the purport of it must be looked for among the people of those parts. The river Strymon, in Thrace, was supposed to abound with swans, as much as the Eridanus; and the antient name of this river was Palaestinus. It was so called from the Amonians, who settled here under the name of Adonians, and who founded the city Adonis. They were by the later Greeks styled, after the Iönic manner, Edonians, and their city Edonis.[175]Στρυμων ποταμος εστι της Θρακης κατα πολιν Ηδωνιδα, προσηγορευετο δε προτερον Παλαιστινος.The Strymon is a river of Thrace, which runs by the city Edonis: it was of old called the river Palæstinus. In these places, and in all others where any of the Canaanites settled, the Grecians have introduced some story about swans.
Some of them seem to have gained access at Delphi; as did likewise others from Egypt: and by such was that oracle first founded. Egypt, among other names, was called Ait, and Ai Ait, by the Greeks expressedΑετια:[176]Εκληθη δε—και ΑΕΤΙΑ.The natives, in consequence of it, were calledΑετιοι, andΑεται; which was interpreted eagles. Hence, we are told by Plutarch, that some of the feathered kind, either eagles or swans, came from the remote parts of the earth, and settled at Delphi.[177]Αετους τινας, η Κυκνους, ω Τερεντιανε Πρισκε, μυθολογουσιν απο των ακρων της γης επι το μεσον φερομενους εις ταυτο συμπεσειν Πυθοι περι τον καλουμενον ομφαλον.These eagles and swans undoubtedly relate to colonies from Egypt and Canaan. I recollect but one philosopher styled Cygnus; and, what is remarkable, he was of Canaan. Antiochus, the Academic, mentioned by Cicero in his philosophical works, and also by[178]Strabo, was of Ascaloun, in Palestine; and he was surnamed Cygnus, the Swan: which name, as it is so circumstanced, must, I think, necessarily allude to this country.
As in early times colonies went by the name of the Deity whom they worshipped, or by the name of the insigne and hieroglyphic under which their country was denoted, every depredation made by such people was placed to the account of the Deity under such a device. This was the manner in which poets described things: and, in those days, all wrote in measure. Hence, instead of saying that the Egyptians, or Canaanites, or Tyrians, landed and carried off such and such persons; they said, that it was done by Jupiter, in the shape of an eagle, or a swan, or a bull: substituting an eagle for Egypt, a swan for Canaan, and a bull for the city of[179]Tyre. It is said of the Telchines, who were Amonian priests, that they came to Attica under the conduct of Jupiter in the shape of an eagle.
[180]Αιετος ἡγεμονευε δι αιθερος αντιτυπος Ζευς.
[180]Αιετος ἡγεμονευε δι αιθερος αντιτυπος Ζευς.
[180]Αιετος ἡγεμονευε δι αιθερος αντιτυπος Ζευς.
By which is meant, that they were Egyptian priests; and an eagle was probably the device in their standard, as well as the insigne of their nation.
Some of the same family were to be found among the Atlantes of Mauritania, and are represented as having the shape of swans. Prometheus, in Æschylus, speaks of them in the commission which he gives to Io:[181]You must go, says he,as far as the city Cisthene in the Gorgonian plains, where the three Phorcides reside; those antient, venerable ladies, who are in the shape of swans, and have but one eye, of which they make use in common.This history relates to an Amonian temple founded in the extreme parts of Africa; in which there were three priestesses of Canaanitish race; who, on that account, are said to be in the shape of swans. The notion of their having but one eye among them took its rise from an hieroglyphic very common in Egypt, and probably in Canaan: this was the representation of an eye, which was said to be engraved upon the pediment of their[182]temples. As the land of Canaan lay so opportunely for traffic, and the emigrants from most parts went under their conduct, their history was well known. They navigated the seas very early, and were necessarily acquainted with foreign regions; to which they must at one time have betaken themselves in great numbers, when they fled before the sons of Israel. In all the places where they settled they were famous for their hymns and music; all which the Greeks have transferred to birds, and supposed that they were swans who were gifted with this harmony. Yet, sweet as their notes are said to have been, there is not, I believe, a person upon record who was ever a witness to it. It is, certainly, all a fable. When, therefore, Plutarch tells us that Apollo was pleased with the music of swans,[183]μουσικῃ τε ἡδεται, και κυκνων φωναις; and when Æschylus mentions their singing their own dirges; they certainly allude to Egyptian and Canaanitish priests, who lamented the death of Adon and Osiris. And this could not be entirely a secret to the Grecians, for they seem often to refer to some such notion. Socrates termed swans his fellow-servants: in doing which he alluded to the antient priests, styled Cycni. They were people of the choir, and officiated in the temples of the same Deities; whose servant he professed himself to be. Hence Porphyry assures us,[184]Ὁυ παιζων ὁμοδουλους αυτου ελεγεν τους κυκνους (Σοκρατης),that Socrates was very serious when he mentioned swans as his fellow-servants.When, therefore, Aristophanes speaks of the[185]Delian and Pythian swans, they are the priests of those places, to whom he alludes. And when it is said by Plato, that the soul of Orpheus, out of disgust to womankind, led the life of a[186]swan, the meaning certainly is, that he retired from the world to some cloister, and lived a life of celibacy, like a priest. For the priests of many countries, but particularly of Egypt, were recluses, and devoted themselves to[187]celibacy: hence monkery came originally from Egypt. Lycophron, who was of Egypt, and skilled in antient terms, styles Calchas, who was the priest of Apollo, a swan.[188]Μολοσσου κυπεως κοιτου κυκνον.These epithets, the Scholiast tells us, belong to Apollo; and Calchas is called a swan,δια το γηραιον, και μαντικον:because he was an old prophet and priest. Hence, at the first institution of the rites of Apollo, which is termed the birth of the Deity, at Delos, it is said that many swans came from the coast of Asia, and went round the island for the space of seven days.
[189]Κυκνοι δε θεου μελποντες αοιδοιΜηονιον Πακτωλον εκυκλωσαντο λιποντεςἙβδομακις περι Δηλον· επηεισαν δε λοχειῃΜουσαων ορνιθες, αοιδοτατοι πετεηνων.
[189]Κυκνοι δε θεου μελποντες αοιδοιΜηονιον Πακτωλον εκυκλωσαντο λιποντεςἙβδομακις περι Δηλον· επηεισαν δε λοχειῃΜουσαων ορνιθες, αοιδοτατοι πετεηνων.
[189]Κυκνοι δε θεου μελποντες αοιδοι
Μηονιον Πακτωλον εκυκλωσαντο λιποντες
Ἑβδομακις περι Δηλον· επηεισαν δε λοχειῃ
Μουσαων ορνιθες, αοιδοτατοι πετεηνων.
The whole of this relates to a choir of priests, who came over to settle at Delos, and to serve in the newly erected temple. They circled the island seven times; because seven, of old, was looked upon as a mysterious and sacred number.
[190]Ἑβδομη ειν αγαθοις, και ἑβδομη εστι γενεθλη.Ἑβδομη εν πρωτοισι, και ἑβδομη εστι τελειη.Ἑβδοματῃ δη ὁι τετελεσμενα παντα τετυκται.Ἑπτα δε παντα τετυκται εν ουρανῳ αστεροεντι.
[190]Ἑβδομη ειν αγαθοις, και ἑβδομη εστι γενεθλη.Ἑβδομη εν πρωτοισι, και ἑβδομη εστι τελειη.Ἑβδοματῃ δη ὁι τετελεσμενα παντα τετυκται.Ἑπτα δε παντα τετυκται εν ουρανῳ αστεροεντι.
[190]Ἑβδομη ειν αγαθοις, και ἑβδομη εστι γενεθλη.
Ἑβδομη εν πρωτοισι, και ἑβδομη εστι τελειη.
Ἑβδοματῃ δη ὁι τετελεσμενα παντα τετυκται.
Ἑπτα δε παντα τετυκται εν ουρανῳ αστεροεντι.
The birds in the island of Diomedes, which were said to have been originally companions of that hero, were undoubtedly priests, and of the same race as those of whom I have been treating. They are represented as gentle to good men, and averse to those who are bad. Ovid describes their shape and appearance:[191]Ut non cygnorum, sic albis proxima cygnis; which, after what has been said, may, I think, be easily understood.
If then the harmony of swans, when spoken of, not only related to something quite foreign, but in reality did not of itself exist, it may appear wonderful that the antients should so universally give into the notion. For not only the poets, but[192]Plato, Plutarch, Cicero, Pliny, with many others of high rank, speak of it as a circumstance well known. But it is to be observed, that none of them speak from their own experience: nor are they by any means consistent in what they say. Some mention this singing as a general faculty; which was exerted at all times: others limit it to particular seasons, and to particular places.Aristotleseems to confine it to the seas of[193]Africa:[194]Aldrovandus says, that it may be heard upon the Thames near London. The account given by Aristotle is very remarkable. He says, that mariners, whose course lay through the Libyan sea, have often met with swans, and heard them singing in a melancholy strain: and upon a nearer approach, they could perceive that some of them were dying, from whom the harmony proceeded. Who would have expected to have found swans swimming in the salt sea, in the midst of the Mediterranean? There is nothing that a Grecian would not devise in support of a favourite error. The legend from beginning to end is groundless: and though most speak of the music of swans as exquisite; yet some absolutely deny[195]the whole of it; and others are more moderate in their commendations. The watermen in Lucian give the preference to a jackdaw: but Antipater in some degree dissents, and thinks that the swan has the advantage.
[196]Λωιτερος κυκνων μικρος θροος, ηε κολοιωνΚρωγμος.
[196]Λωιτερος κυκνων μικρος θροος, ηε κολοιωνΚρωγμος.
[196]Λωιτερος κυκνων μικρος θροος, ηε κολοιων
Κρωγμος.
And Lucretius confesses, that the screaming of a crane is not quite so pleasing:
[197]Parvus ut est, Cygni melior canor, ille gruum quamClamor:
[197]Parvus ut est, Cygni melior canor, ille gruum quamClamor:
[197]Parvus ut est, Cygni melior canor, ille gruum quam
Clamor:
Which however is paying them no great compliment. To these respectable personages I must add the evidence of a modern; one too of no small repute, even the great Scaliger. He says, that he made a strict scrutiny about this affair, when in Italy; and the result of his observations was this:[198]Ferrariæ multos (cygnos) vidimus, sed cantores sane malos, neque melius ansere canere.
The Egyptians were very famous for geometrical knowledge: and as all the flat part of their country was annually overflowed, it is reasonable to suppose that they made use of this science to determine their lands, and to make out their several claims, at the retreat of the waters. Many indeed have thought, that the confusion of property, which must for a while have prevailed, gave birth to practical[199]geometry, in order to remedy the evil: and in consequence of it, that charts and maps were first delineated in this country. These, we may imagine, did not relate only to private demesnes: but included also the course of the Nile in its various branches; and all the sea coast, and its inlets, with which lower Egypt was bounded.
It is very certain, that the people of Colchis, who were a colony from Egypt, had charts of this sort, with written descriptions of the seas and shores, whithersoever they traded: and they at one time carried on a most extensive commerce. We are told, says the[200]Scholiast upon Apollonius, that the Colchians still retain the laws and customs of their forefathers: and they have pillars of stone, upon which are engraved maps of the continent, and of the ocean:Εισι δε, φησι, και νομοι παρ' αυτοις των Προγωνον, και Στηλαι, εν ἁις γης και θαλασσης αναγραφαι εισι.The poet, upon whom the above writer has commented, calls these pillars,κυρβεις: which, we are told, were of a square figure, like obelisks: and on these, he says, were delineated all the passages of the sea; and the boundaries of every country upon the earth.
[201]Ὁι δη τοι γραπτας πατερων ἑθεν ειρυονταιΚυρβεας, ὁις ενι πασαι ὁδοι, και πειρατ' εασινὙγρης τε, τραφερης τε, περιξ επινεισσομενοισιν.
[201]Ὁι δη τοι γραπτας πατερων ἑθεν ειρυονταιΚυρβεας, ὁις ενι πασαι ὁδοι, και πειρατ' εασινὙγρης τε, τραφερης τε, περιξ επινεισσομενοισιν.
[201]Ὁι δη τοι γραπτας πατερων ἑθεν ειρυονται
Κυρβεας, ὁις ενι πασαι ὁδοι, και πειρατ' εασιν
Ὑγρης τε, τραφερης τε, περιξ επινεισσομενοισιν.
These delineations had been made of old, and transmitted to the Colchians by their forefathers; which forefathers were from[202]Egypt.
If then the Colchians had this science, we may presume that their mother country possessed it in as eminent a degree: and we are assured, that they were very knowing in this article. Clemens Alexandrinus[203]mentions, that there were maps of Egypt, and charts of the Nile very early. And we are moreover told, that Sesostris (by which is meant the Sethosians) drew upon boards schemes of all the countries, which he had traversed: and copies of these were given both to[204]the Egyptians, and to the Scythians, who held them in high estimation. This is a curious account of the first delineation of countries, and origin of maps; which were first described upon[205]pillars. We may from hence be enabled to solve the enigma concerning Atlas, who is said to have supported the heavens upon his shoulders. This took its rise from some verses in Homer, which have been strangely misconstrued. The passage is in the Odyssey; where the poet is speaking of Calypso, who is said to be the daughter of Atlas,ολοοφρονος, a person of deep and recondite knowledge:
[206]Ατλαντος θυγατηρ ολοοφρονος, ὁστε θαλασσηςΠασης βενθεα οιδεν, εχει δε τε ΚΙΟΝΑΣ αυτοςΜακρας, ἁι Γαιαν τε και Ουρανον αμφις εχουσιν.
[206]Ατλαντος θυγατηρ ολοοφρονος, ὁστε θαλασσηςΠασης βενθεα οιδεν, εχει δε τε ΚΙΟΝΑΣ αυτοςΜακρας, ἁι Γαιαν τε και Ουρανον αμφις εχουσιν.
[206]Ατλαντος θυγατηρ ολοοφρονος, ὁστε θαλασσης
Πασης βενθεα οιδεν, εχει δε τε ΚΙΟΝΑΣ αυτος
Μακρας, ἁι Γαιαν τε και Ουρανον αμφις εχουσιν.
It is to be observed, that when the antients speak of the feats of Hercules, we are to understand the Herculeans; under the name of Cadmus is meant the Cadmians; under that of Atlas, the Atlantians. With this allowance how plain are the words of Homer! The[207]Atlantians settled in Phrygia and Mauritania; and, like the Colchians, were of the family of Ham. They had great experience in sea affairs: and the poet tells us, that they knew all the soundings in the great deep.
Εχει δε τε Κιονας αυτοςΜακρας, ἁι Γαιην τε και Ουρανον αμφις εχουσιν.
Εχει δε τε Κιονας αυτοςΜακρας, ἁι Γαιην τε και Ουρανον αμφις εχουσιν.
Εχει δε τε Κιονας αυτος
Μακρας, ἁι Γαιην τε και Ουρανον αμφις εχουσιν.
They had also long pillars, or obelisks, which referred to the sea; and upon which was delineated the whole system both of heaven and earth;αμφις,all around, both on the front of the obelisk, and on the other sides.Κιονες Κοσμουwere certainly maps, and histories of the universe; in the knowledge of which the Atlantians seem to have instructed their brethren the Herculeans. The Grecians, in their accounts, by putting one person for a people, have rendered the history obscure; which otherwise would be very intelligible. There is a passage in Eusebius, which may be rendered very plain, and to the purpose, if we make use of the clue above-mentioned.[208]Ἡροδοτος δε λεγει τον Ηρακλεα μαντιν και φυσικον γενομενον παρα Ατλαντος του Βαρβαρου του Φρυγος διαδεχεσθαι τας του Κοσμου Κιονας.This may be paraphrased in the following manner; and with such latitude will be found perfectly consonant to the truth.The Herculeans were a people much given to divination, and to the study of nature. Great part of their knowledge they are thought to have had transmitted to them from those Atlantians, who settled in Phrygia, especially the history of the earth and heavens; for all such knowledge the Atlantians had of old consigned to pillars and obelisks in that country: and from them it was derived to the Herculeans, or Heraclidæ, of Greece.The Atlantians were esteemed by the Grecians as barbarous: but they were in reality of the same family. Their chief ancestor was the father of the Peleiadæ, or Ionim; of whom I shall hereafter have much to say: and was the supposed brother of Saturn. The Hellenes, though they did not always allow it, were undoubtedly of his race. This may be proved from Diodorus Siculus, who gives this curious history of the Peleiadæ, his offspring.[209]Ταυτας δε μιγεισας τοις ευφυεστατοις Ἡρωσι και Θεοις αρχηγους καταστηναι του πλειστου γενους τον ανθρωπων, τεκουσας τους δι' αρετην Θεους και Ἡρωας ονομασθεντας.—Παραπλησεως δε και τας αλλας Ατλαντιδας γεννησαι παιδας επιφανεις, ὡν τους μεν εθνων, τους δε πολεων γενεσθαι κτιστας· διοπερ ου μονον παρ' ενιοις των Βαρβαρων, αλλα και παρα τοις Ἑλλησι τους πλειστους των αρχαιοτατων Ἡρωων εις ταυτας αναφερειν το γενος.These daughters of Atlas, by their connections and marriages with the most illustrious heroes, and divinities, may be looked up to as the heads of most families upon earth. And from them proceeded all those, who upon account of their eminence were in aftertimes esteemed Gods and Heroes. And having spoken of Maia, and her offspring, the author proceeds to tell us, thatthe other Atlantides in like manner gave birth to a most noble race: some of whom were the founders of nations; and others the builders of cities: insomuch that most of the more antient heroes, not only of those abroad, who were esteemed Barbari, but even of the Helladians, claimed their ancestry from them. And they received not only their ancestry, but their knowledge also,του κοσμου κιονας; all the celestial and terrestrial phenomena, which had been entrusted to the sacred pillars of the Atlantes,ἁι γαιην τε και ουρανον αμφις εχουσιν, which contained descriptions both of the heavens, and the earth. From Phrygia they came at last to Hellas, where they were introduced by Anaximander, who is said,[210]Εσδουναι πρωτονγεωγραφικονπινακα,to have been the first who introduced a geographical chart: or, as Laertius expresses it,[211]Γης και Θαλαττης περιμετρον,the circumference of the terraqueous globe delineated.
Though the origin of maps may be deduced from Egypt, yet they were not the native Egyptians, by whom they were first constructed. Delineations of this nature were the contrivance of the Cuthites, or Shepherds. They were, among other titles, styled Saïtæ; and from them both astronomy and geometry were introduced in those parts. They, with immense labour, drained the lower provinces; erected stupendous buildings; and raised towers at the mouths of the river, which were opportunely situated for navigation. For, though the Mizraim were not addicted to commerce, yet it was followed by other families besides the Cuthites, who occupied the lower provinces towards the sea. The towers which were there raised served for lighthouses, and were, at the same time, temples, denominated from some title of the Deity, such as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They were on both accounts much resorted to by mariners, and enriched with offerings. Here were deposited charts of the coast, and of the navigation of the Nile, which were engraved on pillars, and in aftertimes sketched out upon the Nilotic Papyrus. There is likewise reason to think that they were sometimes delineated upon walls. This leads me to take notice of a passage from Pherecydes Syrus, which seems to allude to something of this nature: though, I believe, in his short detail that he has misrepresented the author from whom he copied. He is said, by Theopompus,[212]πρωτον περι της φυσεως, και Θεων, Ἑλλησι γραφειν,to have been the first who wrote for the benefit of his countrymen about nature and the Gods. Suidas[213]mentions, that he composed a theogony; all which knowledge, we are assured, came from Egypt. It is certain that he studied in that[214]country; whence we may conclude, that the following history is Egyptian. He says, that Zas, or Jupiter, composed a large and curious robe, upon which he described the earth, and the ocean, and the habitations upon the ocean.[215]Ζας ποιει φαρος μεγα τε, και καλον, και εν αυτῳ ποικιλλει Γην, και Ωγηνον, και τα Ωγηνου δωματα.Now, Zas, or, as it should be rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the most antient name of the Nile; whence the Grecians borrowed their Oceanus.[216]Ὁι γαρ Αιγυπτιοι νομιζουσιν ωκεανον ειναι τον παρ' αυτοις ποταμον Νειλον.The Egyptians, by the term Oceanus, understand their own river Nilus. The same author, in another place, calls this river Oceames[217].Τον δε ποταμον αρχαιοτατον μεν ονομα σχειν Ωκεαμην, ὁς εστιν Ἑλλενιστι ωκεανος.The former term, Ogenus, whence the Greeks borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally rendered Ogehonus. It signifies the noble Gehon, and is a name taken from one of the rivers of Paradise. The Nile was sometimes called simply Gehon, as we learn from the author of the Chronicon Paschale.[218]Εχει δε (ἡ Αιγυπτος) ποταμον Γηων—Νειλον καλουμενον.It was probably a name given by the Cuthites, from whom, as will be hereafter shewn, the river Indus had the name of Phison.[219]Ποταμοι ονομαστοι Ινδος, ὁ και Φεισων, Νειλος, ὁ και Γηων.The two most celebrated rivers are the Indus, the same as the Phison, and the Nile, which is called the Gehon.The river, also, of Colchis, rendered Phasis, and Phasin, was, properly, the Phison. The Nile, being of old styled Oc-Gehon, and having many branches, or arms, gave rise to the fable of the sea monster Ægeon, whom Ovid represents as supporting himself upon the whales of the ocean.