Chapter 13

Horace speaks as if they had no fire: but according to Pliny they boasted of having a sacred and spontaneous appearance of it in their temple. [615]Reperitur apud auctores in Salentino oppido Egnatiâ, imposito ligno in saxum quoddam ibi sacram protinus flammam existere. From hence, undoubtedly, came also the name of Salentum, which is a compound of Sal-En, Solis fons; and arose from this sacred fire to which the Salentini pretended. They were Amonians, who settled here, and who came last from Crete [616]Τους δε Σαλεντινους Κρητων αποικους φασι. Innumerable instances of this sort might be brought from Sicily: for this island abounded with places, which were of Amonian original. Thucydides and other Greek writers, call them Phenicians[617]: Ωκουν δε και Φοινικες περι πασαν μεν Σικελιαν. But they were a different people from those, which he supposes. Besides, the term Phenician was not a name, but a title: which was assumed by people of different parts; as I shall shew. The district, upon which the Grecians conferred it, could not have supplied people sufficient to occupy the many regions, which the Phenicians were supposed to have possessed. It was an appellation, by which no part of Canaan was called by the antient and true inhabitants: nor was it ever admitted, and in use, till the Grecians got possession of the coast. It was even then limited to a small tract; to the coast of Tyre and Sidon.

If so many instances may be obtained from the west, many more will be found, as we proceed towards the east; from whence these terms were originally derived. Almost all the places in Greece were of oriental etymology; or at least from Egypt. I should suppose that the name of Methane in the Peloponnesus had some relation to a fountain, being compounded of Meth-an, the fountain of the Egyptian Deity, Meth, whom the Greeks called Μητις, Meetis.

[618]Και Μητις πρωτος γενετωρ, και Ερως πολυτερπης.

We learn from [619]Pausanias, that there was in this place a temple and a statue of Isis, and a statue also of Hermes in the forum; and that it was situated near some hot springs. We may from hence form a judgment, why this name was given, and from what country it was imported. We find this term sometimes compounded Meth-On, of which name there was a town in [620]Messenia. Instances to our purpose from Greece will accrue continually in the course of our work.

One reason for holding waters so sacred arose from a notion, that they were gifted with supernatural powers. Jamblichus takes notice of many ways, by which the gift of divination was to be obtained. [621]_Some_, says he, _procure a prophetic spirit by drinking the sacred water, as is the practice of Apollo's priest at Colophon. Some by sitting over the mouth of the cavern, as the women do, who give out oracles at Delphi. Others are inspired by the vapour, which arises from the waters; as is the case of those who are priestesses at Branchidæ_. He adds,[622] _in respect to the oracle at Colophon, that the prophetic spirit was supposed to proceed from the water. The fountain, from whence it flowed, was in an apartment under ground; and the priest went thither to partake of the emanation_. From this history of the place we may learn the purport of the name, by which this oracular place was called. Colophon is Col-Oph On, tumulus Dei Solis Pythonis, and corresponds with the character given. The river, into which this fountain ran, was sacred, and named Halesus; it was also called [623]Anelon: An-El-On, Fons Dei Solis. Halesus is composed of well-known titles of the same God.

Delos was famed for its oracle; and for a fountain sacred to the prophetic Deity. It was called [624]Inopus. This is a plain compound of Ain-Opus, Fons Pythonis. Places named Asopus, Elopus, and like, are of the same analogy. The God of light, Orus, was often styled Az-El; whence we meet with many places named Azelis, Azilis, Azila, and by apocope, Zelis, Zela, and Zeleia. In Lycia was the city Phaselis, situated upon the mountain [625]Chimæra; which mountain had the same name, and was sacred to the God of fire. Phaselis is a compound of Phi, which, in the Amonian language, is a mouth or opening; and of Azel above mentioned. Ph'Aselis signifies Os Vulcani, sive apertura ignis; in other words a chasm of fire. The reason why this name was imposed may be seen in the history of the place[626]. Flagrat in Phaselitide Mons Chimæra, et quidem immortali diebus, et noctibus flammâ. Chimæra is a compound of Cham-Ur, the name of the Deity, whose altar stood towards the top of the [627]mountain. At no great distance stood Mount Argaius, which was a part of the great ridge, called Taurus. This Argaius may be either derived from Har, a mountain; or from Aur, fire. We may suppose Argaius to signify Mons cavus: or rather _ignis cavitas_, sive _Vulcani domus_, a name given from its being hollow, and at the same time a reservoir of fiery matter. The history of the mountain may be seen in Strabo; who says, that it was immensely high, and ever covered with snow; it stood in the vicinity of Comana, Castabala, Cæsarea, and Tyana: and all the country about it abounded with fiery [628]eruptions. But the most satisfactory idea of this mountain may be obtained from coins, which were struck in its vicinity; and particularly [629]describe it, both as an hollow and an inflamed mountain.

In Thrace was a region called Pæonia, which seems to have had its name from P'Eon, the God of light[630]. The natives of these parts were styled both Peonians and Pierians; which names equally relate to the Sun. Agreeably to this Maximus Tyrius tells us, that they particularly worshipped that luminary: and adds, that they had no image; but instead of it used to suspend upon an high pole a disk of metal, probably of fine gold, as they were rich in that mineral: and before this they performed their [631]adoration.

There is an apparent analogy between the names of places farther east; whose inhabitants were all worshippers of the Sun. Hence most names are an assemblage of his titles. Such is Cyrestia, Chalybon, Comana, Ancura, Cocalia, Cabyra, Arbela, Amida, Emesa, Edessa, and the like. Emesa is a compound of Ham-Es: the natives are said by Festus Avienus to have been devoted to the Sun:

[632]Denique flammicomo devoti pectora Soli Vitam agitant.

Similar to Emesa was Edessa, or more properly Adesa, so named from Hades, the God of light. The emperor Julian styles the region--Ἱερον εξ αιωνος τῳ Ἡλιῳ [633]Χωριον. This city was also, from its worship, styled [634]Ur, Urhoe, and Urchoë; which last was probably the name of the [635]temple.

There were many places called Arsene, Arsine, Arsinoë, Arsiana. These were all the same name, only varied in different countries; and they were consequently of the same purport. Arsinoë is a compound of arez-ain, Solis fons: and most places so denominated will be found famed for some fountain. One of this name was in Syria; [636]Αρσινοη πολις εν Συριᾳ, επι βουνῳ κειμενη. απο δε του βουνου κρηνας ερευγεται πλειονας--αφ' ὡν ἡ πολις ωνομασται. _Arsinoë is a city in Syria, situated upon a rising ground, out of which issue many streams: from hence the city had its name_. Arsine and Arsiana in Babylonia had [637]fountains of bitumen. Arsene in Armenia was a nitrous lake: [638]Αρσηνη λιμην--νιτριτις. Near Arsinoë, upon the Red Sea, were hot streams of bitter [639]waters; and Arsinoë near [640]Ephesus had waters equally bitter.

There were many people called Hyrcani; and cities and regions, Hyrcania: in the history of which there will be uniformly found some reference to fire. The name is a compound of Ur-chane, the God of that element. He was worshipped particularly at Ur, in Chaldea: and one tribe of that nation were called Urchani. Strabo mentions them as only one branch of the [641]literati; but [642]Pliny speaks of them as a people, a tribe of the Chaldeans. Here was the source of fire worship: and all the country was replete with bitumen and fire. There was a region [643]Hyrcania, inhabited by the Medes; which seems to have been of the same inflammable nature. The people were called Hyrcani, and Astabeni: which latter signifies the sons of fire. Celiarius mentions a city Hyrcania in [644]Lydia. There were certainly people styled Hyrcani; and a large plain called Campus Hyrcanus [645] in the same part of the world. It seems to have been a part of that parched and burning region called κατακεκαυμενη, so named from the fires with which it abounded. It was near Hierapolis, Caroura, and Fossa Charonea; all famed for fire.

It may seem extraordinary, yet I cannot help thinking, that the Hercynian forest in Germany was no other than the Hurcanian, and that it was denominated from the God Urcan, who was worshipped here as well as in the east. It is mentioned by Eratosthenes and Ptolemy, under the name of δρυμος Ορκυνιος, or the forest of [646]Orcun; which is, undoubtedly, the same name as that above. I have taken notice, that the name of the mountain Pyrene signified a fountain of fire, and that the mountain had once flamed. There was a Pyrene among the Alpes [647]Tridentini, and at the foot of it a city of the same [648]name; which one would infer to have been so denominated from the like circumstance. I mention this, because here was the regio Hercynia, where the Hercynian forest[649] commenced, and from which it received its name. Beatus Rhenanus, in his account of these parts, says, that there was a tradition of this mountain Pyrene once[650] burning: and, conformably to this notion, it is still distinguished by the name of the great [651]Brenner. The country, therefore, and the forest may have been called Orcunian upon this account. For as the worship of the Sun, the Deity of fire, prevailed greatly at places of this nature, I make no doubt but Hercynia, which Ptolemy expresses Ορκυνια was so named from Or-cun, the God of that element.

We must not be surprised to find Amonian names among the Alpes; for some of that family were the first who passed them. The merit of great performances was by the Greeks generally attributed to a single person. This passage therefore through the mountains is said by some to have been the work of Hercules: by others of Cottus, and [652]Cottius. From hence this particular branch of the mountains had the name of Alpes Cottiae; and the country was called Regio Cottiana: wherein were about twelve capital [653]cities. Some of that antient and sacred nation, the Hyperboreans, are said by Posidonius to have taken up their residence in these parts. [654]Τους Ὑπερβορεους--οικειν περι τας Αλπεις της Ιταλιας. Here inhabited the Taurini: and one of the chief cities was Comus. Strabo styles the country the land of [655]Ideonus, and Cottius. These names will be found hereafter to be very remarkable. Indeed many of the Alpine appellations were Amonian; as were also their rites: and the like is to be observed in many parts of Gaul, Britain, and Germany. Among other evidences the worship of Isis, and of her sacred ship, is to be noted; which prevailed among the Suevi. [656]Pars Suevorum et Isidi sacrificat: unde causa et origo peregrino sacro, parum comperi; nisi quod signum ipsum in modum Liburnæ figuratum docet advectam religionem. The ship of Isis was also reverenced at Rome: and is marked in the [657]calendar for the month of March. From whence the mystery was derived, we may learn from [658]Fulgentius. Navigium Isidis Ægyptus colit. Hence we find, that the whole of it came from Egypt. The like is shewn by [659]Lactantius. To this purpose I could bring innumerable proofs, were I not limited in my progress. I may perhaps hereafter introduce something upon this head, if I should at any time touch upon the antiquities of Britain and Ireland; which seem to have been but imperfectly known. Both of these countries, but especially the latter, abound with sacred terms, which have been greatly overlooked. I will therefore say so much in furtherance of the British Antiquarian, as to inform him, that names of places, especially of hills, promontories, and rivers, are of long duration; and suffer little change. The same may be said of every thing, which was esteemed at all sacred, such as temples, towers, and high mounds of earth; which in early times were used for altars. More particularly all mineral and medicinal waters will be found in a great degree to retain their antient names: and among these there may be observed a resemblance in most parts of the world. For when names have been once determinately affixed, they are not easily effaced. The Grecians, who under Alexander settled in Syria, and Mesopotamia, changed many names of places, and gave to others inflections, and terminations after the mode of their own country. But Marcellinus, who was in those parts under the Emperor Julian, assures us, that these changes and variations were all cancelled: and that in his time the antient names prevailed. Every body, I presume, is acquainted with the history of Palmyra, and of Zenobia the queen; who having been conquered by the emperor Aurelian, was afterwards led in triumph. How much that city was beautified by this princess, and by those of her family, may be known by the stately ruins which are still extant. Yet I have been assured by my late excellent and learned friend Mr. Wood, that if you were to mention Palmyra to an Arab upon the spot, he would not know to what you alluded: nor would you find him at all more acquainted with the history of Odænatus, and Zenobia. Instead of Palmyra he would talk of Tedmor; and in lieu of Zenobia he would tell you, that it was built by Salmah Ebn Doud, that is by Solomon the son of David. This is exactly conformable to the account in the scriptures: for it is said in the Book of Chronicles, [660]_He also_ (Solomon) _built Tadmor in the wilderness_. The Grecian name Palmyra, probably of two thousand years standing, is novel to a native Arab.

As it appeared to me necessary to give some account of the rites, and worship, in the first ages, at least in respect to that great family, with which I shall be principally concerned, I took this opportunity at the same time to introduce these etymological inquiries. This I have done to the intent that the reader may at first setting out see the true nature of my system; and my method of investigation. He will hereby be able to judge beforehand of the scope which I pursue; and of the terms on which I found my analysis. If it should appear that the grounds, on which I proceed, are good, and my method clear, and warrantable, the subsequent histories will in consequence of it receive great illustration. But should it be my misfortune to have my system thought precarious, or contrary to the truth, let it be placed to no account, but be totally set aside: as the history will speak for itself; and may without these helps be authenticated.

* * * * *

OF

WORSHIP PAID AT CAVERNS;

AND OF

THE ADORATION OF FIRE

IN THE

FIRST AGES.

As soon as religion began to lose its purity, it degenerated very fast; and, instead of a reverential awe and pleasing sense of duty, there succeeded a fearful gloom and unnatural horror, which were continually augmented as superstition increased. Men repaired in the first ages either to the lonely summits of mountains, or else to caverns in the rocks, and hollows in the bosom of the earth; which they thought were the residence of their Gods. At the entrance of these they raised their altars and performed their vows. Porphyry takes notice how much this mode of worship prevailed among the first nations upon the earth: [661]Σπηλαια τοινυν και αντρα των παλαιοτατων, πριν και ναους επινοησαι, θεοις αφοσιουντων και εν Κρητῃ μεν Κουρητων Διι, εν Αρκαδιᾳ δε Σεληνῃ, και Πανι εν Λυκειῳ και εν Ναξῳ Διονυσῳ. When in process of time they began to erect temples, they were still determined in their situation by the vicinity of these objects, which they comprehended within the limits of the sacred inclosure. These melancholy recesses were esteemed the places of the highest sanctity: and so greatly did this notion prevail, that, in aftertimes, when this practice had ceased, still the innermost part of the temple was denominated the _cavern_. Hence the Scholiast upon Lycophron interprets the words παρ' αντρα in the poet, [662]Τους εσωτατους τοπους του ναου. _The cavern is the innermost place of the temple_. Pausanias, speaking of a cavern in Phocis, says, that it was particularly sacred to Aphrodite. [663]Αφροδιτη δ' εχει εν σπηλαιῳ τιμας. _In this cavern divine honours were paid to Aphrodite._ Parnassus was rendered holy for nothing more than for these unpromising circumstances. Ἱεροπρεπης ὁ Παρνασσος, εχων αντρα τε και αλλα χωρια τιμωμενα τε, και, ἁγιστευομενα.[664] _The mountain of Parnassus is a place of great reverence; having many caverns, and other detached spots, highly honoured and sanctified_. At Tænarus was a temple with a fearful aperture, through which it was fabled that Hercules dragged to light the dog of hell. The cave itself seems to have been the temple; for it is said, [665]Επι τῃ ακρᾳ Ναος εικασμενος σπηλαιῳ. _Upon the top of the promontory stands a temple, in appearance like a cavern_. The situation of Delphi seems to have been determined on account of a mighty chasm in the hill, [666]οντος χασματος εν τῳ τοπῳ: and Apollo is said to have chosen it for an oracular shrine, on account of the effluvia which from thence proceeded.

[667]Ut vidit Pæan vastos telluris hiatus Divinam spirare fidem, ventosque loquaces Exhalare solum, sacris se condidit antris, Incubuitque adyto: vates ibi factus Apollo.

Here also was the temple of the [668]Muses, which stood close upon a reeking stream. But, what rendered Delphi more remarkable, and more reverenced, was the Corycian cave, which lay between that hill and Parnassus. It went under ground a great way: and Pausanias, who made it his particular business to visit places of this nature, says, _that it was the most extraordinary of any which he ever beheld_. [669]Αντρον Κωρυκιον σπηλαιων, ὡν ειδον, θεας αξιον μαλιστα. There were many caves styled Corycian: one in Cilicia, mentioned by Stephanus Byzantinus from Parthenius, who speaks of a city of the same name: Παρ' ᾑ το Κωρυκιον αντρον Νυμφων, αξιαγαστον θεαμα. _Near which city was the Corycian cavern, sacred to the nymphs, which afforded a sight the most astonishing_. There was a place of this sort at [670]Samacon, in Elis; and, like the above, consecrated to the nymphs. There were likewise medicinal waters, from which people troubled with cutaneous and scrofulous disorders found great benefit. I have mentioned the temple at Hierapolis in [671]Phrygia; and the chasm within its precincts, out of which there issued a pestilential vapour. There was a city of the same name in [672]Syria, where stood a temple of the highest antiquity; and in this temple was a fissure, through which, according to the tradition of the natives, the waters at the deluge retired. Innumerable instances might be produced to this purpose from Pausanias, Strabo, Pliny, and other writers.

It has been observed, that the Greek term κοιλος, hollow, was often substituted for Coëlus, heaven: and, I think, it will appear to have been thus used from the subsequent history, wherein the worship of the Atlantians is described. The mythologists gave out, that Atlas supported heaven: one reason for this notion was, that upon mount Atlas stood a temple to Coëlus. It is mentioned by Maximus Tyrius in one of his dissertations, and is here, as in many other instances, changed to κοιλος, hollow. The temple was undoubtedly a cavern: but the name is to be understood in its original acceptation, as Coël, the house of God; to which the natives paid their adoration. This mode of worship among the Atlantian betrays a great antiquity; as the temple seems to have been merely a vast hollow in the side of the mountain; and to have had in it neither image, nor pillar, nor stone, nor any material object of adoration: [673]Εστι δε Ατλας ορος κοιλον, επιεικως ὑψηλον.--Τουτο Λιβυων και ἱερον, και θεος, και ὁρκος, και αγαλμα. _This Atlas (of which I have been speaking) is a mountain with a cavity, and of a tolerable height, which the natives esteem both as a temple and a Deity: and it is the great object by which they swear; and to which they pay their devotions_. The cave in the mountain was certainly named Co-el, the house of God; equivalent to Cœlus of the Romans. To this the people made their offerings: and this was the heaven which Atlas was supposed to support. It seems to have been no uncommon term among the Africans. There was a city in Libya named Coël, which the Romans rendered Coëlu. They would have expressed it Coelus, or Cœlus; but the name was copied in the time of the Punic wars, before the s final was admitted into their writings. Vaillant has given several specimens of coins struck in this city to the honour of some of the Roman [674]emperors, but especially of Verus, Commodus, and Antoninus Pius.