Chapter 16

Many places were from the oracle styled P'ompean: and supposed by the Romans to have been so named from Pompeius Magnus; but they were too numerous, and too remote to have been denominated from him, or any other Roman. There was indeed Pompeiæ in Campania: but even that was of too high antiquity to have received its name from Rome. We read of Pompeiæ among the Pyrenees, Pompion in Athens, Pompelon in Spain, Pompeditha in Babylonia, Pomponiana in Gaul. There were some cities in Cilicia and Cappadocia, to which that Roman gave the name of Pompeipolis: but upon, inquiry they will be found to have been Zeleian cities, which were oracular: go that the Romans only gave a turn to the name in honour of their own countryman, by whom these cities were taken.

Besides the cities styled Pompean, there were pillars named in like manner; which by many have been referred to the same person. But they could not have been built by him, nor were they erected to his memory: as I think we may learn from their history. There are two of this denomination still remaining at a great distance from each other: both which seem to have been raised for a religious purpose. The one stands in Egypt at [790]Alexandria; the other at the extreme point of the Thracian Bosporus, where is a communication between the Propontis and the antient Euxine sea. They seem to be of great antiquity, as their basis witnesses at this day: the shaft and superstructure is of later date. The pillar at the Bosporus stands upon one of the Cyanean rocks: and its parts, as we may judge from [791]Wheeler, betray a difference in their æra. It was repaired in the time of Augustus: and an inscription was added by the person who erected the column, and who dedicated the whole to that Emperor.

[792]DIVO. CAESARI. AUGUSTO. E.. CL... ANDIDIUS... L. F CL. ARGENTO...

We may learn from the inscription, however mutilated, that this pillar was not the work of Pompeius Magnus; nor could it at all relate to his history: for the time of its being rebuilt was but little removed from the age in which he lived. The original work must have therefore been far prior. The pillar in Egypt is doubtless the same which was built upon the ruins of a former, by Sostratus of Cnidos, before the time of Pompeius: so that the name must have been given on another account. The inscription is preserved by [793]Strabo.

ΣΩΣΤΡΑΤΟΣ ΚΝΙΔΙΟΣ ΔΕΞΙΦΑΝΟΥΣ ΘΕΟΙΣ ΣΩΤΗΡΣΙΝ YΠΕΡ ΤΩΝ ΠΛΩΙΖΟΜΕΝΩΝ.

The narrow streight into the Euxine sea was a passage of difficult navigation. This was the reason, that upon each side there were temples and sacred columns erected to the Deity of the country, in order to obtain his assistance. And there is room to think, that the pillars and obelisks were made use of for beacons, and that every temple was a Pharos. They seem to have been erected at the entrance of harbours; and upon eminences along the coasts in most countries. The pillars of Hercules were of this sort, and undoubtedly for the same purpose. They were not built by him; but erected to his honour by people who worshipped him, and who were called Herculeans. [794]Εθος γαρ παλαιον ὑπηρξε το τιθεσθαι τοιουτους ορους, καθαπερ ὁι Ρηγινοι την στηλιδα εθεσαν, την επι τῳ πορθμῳ κειμενην, πυργον τι. Και ο Πελωρος λεγομενος πυργος αντικειται τῃ ταυτῃ στηλιδι. _For it was a custom_, says Strabo, _among the antients, to erect this kind of land-marks, such as the pillar at Rhegium, near the foot of Italy: which is a kind of tower, and was raised by the people of Rhegium at the streight where the passage was to Sicily. Directly opposite stood another building of the same sort, called the tower of Pelorus._ Such Pillars were by the Iberians styled Herculean, because they were sacred to Hercules; under which title they worshipped the chief Deity. Some of these were near Gades, and Onoba[795], Κατ' Ονοβαν της Ιβηριας: others were erected still higher, on the coast of Lusitania. This caused an idle dispute between Eratosthenes, Dicæarchus, and [796]others, in order to determine which were the genuine pillars of Hercules: as if they were not all equally genuine; all denominated from the Deity of the country. Two of the most celebrated stood upon each side of the Mediterranean at the noted passage called fretum Gaditanum--κατα τα ακρα του πορθμου. That on the Mauritanian side was called Abyla, from Ab-El, parens Sol: the other in Iberia had the name of[797] Calpe. This was an obelisk or tower, and a compound of Ca-Alpe, and signifies the house, or cavern of the same oracular God: for it was built near a cave; and all such recesses were esteemed to be oracular. At places of this sort mariners used to come on shore to make their offerings; and to inquire about the success of their voyage. They more especially resorted to those towers, and pillars, which stood at the entrance of their own havens. Nobody, says [798]Arrian, will venture to quit his harbour without paying due offerings to the Gods, and invoking their favour. Helenus in Virgil charges Æneas, whatever may be the consequence, not to neglect consulting the oracle at Cuma.

[799]Hic tibi ne qua moræ fuerint dispendia tanti, Quamvis increpitent socij, et vi cursus in altum Vela vocet, possisque sinus implere secundos, Quin adeas vatem, precibusque oracula poscas.

The island Delos was particularly frequented upon this account; and the sailors seem to have undergone some severe discipline at the altar of the God, in order to obtain his favour.

[800]Αστεριη, πολυβωμε, πολυλλιτε, τις δε σε ναυτης Εμπορος Αιγαιοιο παρηλυθε νηι θεουσῃ· Ουχ' ὁυτω μεγαλοι μιν επιπνειουσιν αηται, Χρειω δ' ὁττι ταχιστον αγει πλοον, αλλα τα λαιφη Ωκεες εστειλαντο, και ου παλιν αυθις εβησαν, Πριν μεγαν η σεο βωμον ὑπο πληγησιν ἑλιξαι Ρησσομενοι----

O! ever crown'd with altars, ever blest, Lovely Asteria, in how high repute Stands thy fair temple 'mid the various tribes Who ply the Ægean. Though their business claims Dispatch immediate; though the inviting gales Ill brook the lingering mariners' delay: Soon as they reach thy soundings, down at once Drop the slack sails, and all the naval gear. The ship is moor'd: nor do the crew presume To quit thy sacred limits, 'till they have pass'd A painful penance; with the galling whip Lash'd thrice around thine altar.

This island was greatly esteemed for its sanctity, and there used to be a wonderful concourse of people from all nations continually resorting to its temple. The priests, in consequence of it, had hymns composed in almost all languages. It is moreover said of the female attendants, that they could imitate the speech of various people; and were well versed in the histories of foreign parts, and of antient times. Homer speaks of these extraordinary qualifications as if he had been an eye-witness:

[801]Προς δε τοδε μεγα θαυμα, ὁτου κλεος ουποτ' ολειται. Κουραι Δηλιαδες, Ἑκατηβελετεω θεραπαιναι, Ἁιτ' επει αν πρωτον μεν Απολλων' ὑμνησωσιν, Αυτις δ' αυ Λητω τε, και Αρτεμιν ιοχεαιρην, Μνησαμεναι ανδρων τε παλαιων, ηδε γυναικων, Ὑμνον αειδουσιν, θελγουσι δε φυλ' ανθρωπων. Παντων δ' ανθρωπων φωνας, και Κρομβαλιαστυν Μιμεισθαι ισασι· φαιης δε κεν αυτος ἑκαστον Φθεγγεσθαι, ὁυτω σφι καλη συναρηρεν αοιδη.

The Delian nymphs, who tend Apollo's shrine, When they begin their tuneful hymns, first praise The mighty God of day: to his they join Latona's name, and Artemis, far fam'd For her fleet arrows and unerring bow. Of heroes next, and heroines, they sing, And deeds of antient prowess. Crowds around, Of every region, every language, stand In mute applause, sooth'd with the pleasing lay. Vers'd in each art and every power of speech, The Delians mimick all who come: to them All language is familiar: you would think The natives spoke of every different clime. Such are their winning ways: so sweet their song.

The offerings made at these places used to be of various kinds, but particularly of liba, or cakes, which were generally denominated from the temple where they were presented. A curious inscription to this purpose has been preserved by Spon and Wheeler, which belonged to some obelisk or temple upon the Thracian Bosporus. It was found on the Asiatic side, nearly opposite to the Pompean pillar, of which I before took notice. The Deity to whom it was inscribed was the same as that above, but called by another title, Aur, and Our, אור; rendered by the Greeks [802]Ουριος; and changed in acceptation so as to refer to another element.

[803] Ουριον εκ πρυμνης τις ὁδηγητηρα καλειτω Ζηνα, κατα προτανων ἱστιον εκπετασας. Ειτ' επι Κυανεας δινας δρομος, ενθα Ποσειδων Καμπυλον ἑιλισσει κυμα παρα ψαμαθοις, Ειτε κατ Αιγαιου ποντου πλακα, νοστον ερευνων Νεισθω, τῳ δε Βαλων ψαιστα παρα ξοανῳ. Τον δε γαρ ευαντητον αει θεον Αντιπατρου παις Στησε φιλων αγαθης συμβολον ευπλοϊης.

Great Urian Jove invoke to be your guide: Then spread the sail, and boldly stem the tide. Whether the stormy inlet you explore, Where the surge laves the bleak Cyanean shore, Or down the Egean homeward bend your way, Still as you pass the wonted tribute pay, An humble cake of meal: for Philo here, Antipater's good son, this shrine did rear, A pleasing omen, as you ply the sail, And sure prognostic of a prosperous gale.

The Iapygian promontory had a temple to the same God, whose name by Dionysius is rendered Ὑριος.

[804]Ψυλατ' Ιηπυγιων τατανυσμενα, μεσφ' Ὑριοιο Παῤῥαλιας, Ὑριου, τοθι συρεται Ἁδριας ἁλμη.

The more difficult the navigation was, the more places of sanctity were erected upon the coast. The Bosporus was esteemed a dangerous pass; and, upon that account, abounded with Cippi, and altars. These were originally mounds of earth, and sacred to the Sun: upon which account they were called Col-On, or altars of that Deity. From hence is derived the term Colona, and Κολωνη. It came at last to denote any ness or foreland; but was originally the name of a sacred hill, and of the pillar which was placed upon it. To say the truth, there was of old hardly any headland but what had its temple or altar. The Bosporus, in particular, had numbers of them by way of sea-marks, as well as for sacred purposes: and there were many upon the coast of Greece. Hence Apollonius says of the Argonauts:

[805] Ηρι δε νισσομενοισιν Αθω ανετελλε κολωνη.

In another place of the Bosporus--

[806] Φαινεται ηεροεν στομα Βοσπορου, ηδε κολωναι Μυσιαι.

The like occurs in the Orphic Argonauts, where Beleus is pointing out the habitation of the Centaur Chiron:

[807]Ω φιλοι, αθρειτε σκοπιης προυχοντα κολωνον, Μεσσῳ ενι πρηωνι κατασκιον, ενθα δε Χειρων Ναιει ενι σπηλυγγι, δικαιοτατος Κενταυρων.

These Colonæ were sacred to the Apollo of Greece; and, as they were sea-marks and beacons, which stood on eminences near the mouths of rivers, and at the entrances of harbours, it caused them to be called ωρια, ουρεα, and ὁρμοι. Homer gives a beautiful description of such hills and headlands, and of the sea-coast projected in a beautiful landscape beneath, when, in some ravishing poetry, he makes all these places rejoice at the birth of Apollo:

[808]Πασαι δε σκοπιαι τοι αδον, και πρωονες ακροι Ὑψηλων ορεων, ποταμοι θ' αλα δε προρεοντες, Ακταιτ' εις ἁλα κεκλιμεναι, λιμενες τε θαλασσης.

In that happy hour The lofty cliffs, that overlook the main, And the high summits of the towering hills, Shouted in triumph: down the rivers ran In pleasing murmurs to the distant deep. The shelves, the shores, the inlets of the sea, Witness'd uncommon gladness.

Apollo, from this circumstance, was often called επακτιος, or the tutelary God of the coast; and had particular offerings upon that account.

[809]Πεισματα τ' ἁψαμενοι πορσυνομεν ἱερα καλα Ζηνι Πανομφαιῳ, και επακτιῳ Απολλωνι.

It was not only upon rocks and eminences that these Cippi and Obelisks were placed by the antients: they were to be found in their temples, where for many ages a rude stock or stone served for a representation of the Deity. They were sometimes quite shapeless, but generally of a conical figure; of which we meet with many instances. Clemens Alexandrinus takes notice of this kind of [810]worship: and Pausanias, in describing the temple of Hercules at Hyettus in [811]Bœotia, tells us, that there was no statue in it, nor any work of art, but merely a rude stone, after the manner of the first ages. Tertullian gives a like description of Ceres and Pallas. Pallas Attica, et Ceres [812]Phrygia--quæ sine effigie, rudi palo, et informi specie prostant. Juno of Samos was little better than a [813]post. It sometimes happens that aged trees bear a faint likeness to the human fabric: roots, likewise, and sprays, are often so fantastic in their evolutions, as to betray a remote resemblance. The antients seem to have taken advantage of this fancied similitude, which they improved by a little art; and their first effort towards imagery was from these rude and rotten materials. Apollonius Rhodius, in his account of the Argonauts, gives a description of a monument of this sort, which was by them erected in a dark grove, upon a mountainous part of [814]Bithynia. They raised an altar of rough stones, and placed near it an image of Rhea, which they formed from an arm or stump of an old vine.

Εσκε δε τι στιβαρον στυπος αμπελου, εντρεφον ὑλῃ Προγνυ γερανδρυον, το μεν εκταμον οφρα πελοιτο Δαιμονος ουρειης ἱερον βρετας· εξεσε δ' Αργως Ευκοσμως, και δη μιν επ' οκρυοεντι Κολωνῳ Ιδρυσαν, φηγοισιν επηρεφες ακροτατησιν· Ἁι ρα τε πασαων πανυπερταται εῤῥιζωντο Βωμον δ' αυ χεραδος παρανηνεον, αμφι δε φυλλοις Στεψαμενοι δρυινοισι θυηπολιης εμελοντο.

A dry and wither'd branch, by time impair'd, Hung from an ample and an aged vine, Low bending to the earth: the warriors axe Lopt it at once from the parental stem. This as a sacred relick was consigned To Argus' hands, an image meet to frame Of Rhea, dread Divinity, who ruled Over Bithynia's mountains. With rude art He smooth'd and fashion'd it in homely guise. Then on a high and lonely promontory Rear'd it amid a tall and stately grove Of antient beeches. Next of stones unwrought They raise an altar; and with boughs of oak Soft wreaths of foliage weave to deck it round. Then to their rites they turn, and vows perform.

The same circumstance is mentioned in the Orphic Argonautics[815]; where the poet speaks of Argus, and the vine branch:

Αμφιπλακες ερνος Αμπελου αυαλιης οξει απεκερσε σιδηρῳ, Ξεσσε δ' επισταμενως.

The Amazonians were a very antient people, who worshipped their provincial Deity under the character of a female, and by the titles of Artemis, Oupis, Hippa. They first built a temple at Ephesus; and according to Callimachus [816]the image of the Goddess was formed of the stump of a beech tree.

Σοι και Αμαζονιδες πολεμου επιθυμητειραι Εκ κοτε παῤῥαλιῃ Εφεσου βρετας ἱδρυσαντο [817]Φηγῳ ὑπο πρεμνῳ, τελεσεν δε τοι ἱερον Ἱππω· Αυται δ', Ουπι ανασσα, περι πρυλιν ωρχησαντο.

Instead of an image made of a stump, the poet Dionysius supposes a temple to have been built beneath the trunk of a decayed tree.

Ενθα Θεῃ ποτε νηον Αμαζονιδες τετυχοντο Πρεμνῳ ὑπο πτελεης, περιωσιον ανδρασι θαυμα. v. 827.

It is observable, that the Chinese, as well as the people of Japan, still retain something of this custom. When they meet with an uncouth root, or spray of a tree, they humour the extravagance: and, by the addition of a face, give it the look of a Joss or Bonzee, just as fancy directs them.

The vine was esteemed sacred both to Dionusus, and Bacchus; for they were two different personages, though confounded by the Grecians: indeed the titles of all those, who were originally styled Baalim, are blended together. This tree had therefore the name of Ampel, which the Greeks rendered Αμπελος, from the Sun, Ham, whose peculiar plant it was. This title is the same as Omphel before mentioned, and relates to the oracular Deity of the Pagan world; under which character Ham was principally alluded to. The Egyptian and Asiatic Greeks had some imperfect traditions about Ham, and Chus: the latter of which they esteemed Bacchus. And as the term Ampelus did not primarily relate to the vine, but was a sacred name transferred from the Deity, they had some notion of this circumstance: but as it was their custom out of every title to form a new personage, they have supposed Ampelus to have been a youth of great beauty, and one whom Bacchus particularly favoured. Hence Nonnus introduces the former begging of Selene not to envy him this happiness.

[818]Μη φθονεσῃς, ὁτι Βακχος εμην φιλοτητα φυλασσει. Ὁττι νεος γενομην, ὁτι και φιλος ειμι Λυαιου.

The worship of Ham was introduced by the Amonians in Phrygia and Asia Minor: and in those parts the Poet makes Ampelus chiefly conversant.

[819]Ηδη γαρ Φρυγιης ὑπο δειραδι κουρος αθυρων Αμπελος ηεξητο νεοτρεφες ερνος ερωτων.

He speaks of his bathing in the waters, and rising with fresh beauty from the stream, like the morning star from the ocean.

[820]Πακτωλῳ πορε και συ τεον σελας, οφρα φανειη Αμπελος αντελλων, ἁτε φωσφορος-- Κοσμησει σεο καλλος ὁλον Πακτωλιον ὑδωρ.

In all these instances there are allusions to a history, which will hereafter be fully discussed. Ovid seems to make Ampelus a native of Thrace; and supposes him to have been the son of a satyr by one of the nymphs in that country:

[821] Ampelon intonsum, Satyro Nymphâque creatum, Fertur in Ismariis Bacchus amâsse jugis.

But however they may have mistaken this personage, it is certain that in early times he was well known, and highly reverenced. Hence wherever the Amonians settled, the name of Ampelus will occur: and many places will be found to have been denominated from the worship of the Deity under this sacred title. We learn from Stephanus Byzantinus, [822]_that, according to Hecatæus, in his Europa, Ampelus was the name of a city in Liguria. There was likewise a promontory in the district of Torone called Ampelus: a like promontory in Samos: another in Cyrene. Agrœtas mentions two cities there, an upper, and a lower, of that name. There_ _was likewise a harbour in Italy so called_. We read of a city [823]Ampeloëssa in Syria, and a nation in Lybia called Ampeliotæ: Αμπελιωται δε εθνος Λιβυης. Suidas. Also, Ampelona in Arabia; and a promontory, Ampelusia, near Tingis, in Mauritania. In all these places, however distant, the Amonians had made settlements. Over against the island Samos stood the sacred promontory, Mycale, in Ionia. This, too, was called Ampelus, according to Hesychius, as the passage is happily altered by Albertus and others. Αμπελος, μηχανη, και ακρα Μυκαλης, ηγουν ορους. From the words ηγουν ορους one might infer, that Ampelus was no uncommon name for a mountain in general: so far is certain, that many such were so denominated: which name could not relate to αμπελος, the vine; but they were so called from the Deity to whom they were [824]sacred. Many of these places were barren crags, and rocks of the sea, ill suited to the cultivation of the [825]vine. And not only eminences were so called, but the strand and shores, also, for the same reason: because here, too, were altars and pillars to this God. Hence we read in Hesychius: Αμπελος--αιγιαλος--Κυρηναιοις αιγιαλος. _By Ampelus is signified the sea shore; or Ampelus, among the people of Cyrene, signifies the sea shore_.