Chapter 17

From what has been said, we may be assured that Ampelus and Omphalus were the same term originally, however varied afterwards and differently appropriated. They are each a compound from Omphe, and relate to the oracular Deity. Ampelus, at Mycale, in Ionia, was confessedly so denominated from its being a sacred[826] place, and abounding with waters; by which, people who drank them were supposed to be inspired. They are mentioned in an antient oracle quoted by Eusebius[827]: Εν Διδυμον γυαλοις Μυκαλησιον ΕΝΘΕΟΝ ὑδωρ. I have mentioned that all fountains were esteemed sacred, but especially those which had any præternatural quality, and abounded with exhalations. It was an universal notion that a divine energy proceeded from these effluvia, and that the persons who resided in their vicinity were gifted with a prophetic quality. Fountains of this nature, from the divine influence with which they were supposed to abound, the Amonians styled Ain Omphe, sive fontes Oraculi. These terms, which denoted the fountain of the prophetic God, the Greeks contracted to Νυμφη, a Nymph; and supposed such a person to be an inferior Goddess, who presided over waters. Hot springs were imagined to be more immediately under the inspection of the nymphs: whence Pindar styles such fountains, [828]Θερμα Νυμφαν λουτρα. The temple of the Nymphæ Ionides, in Arcadia, stood close to a fountain of great [829]efficacy. The term Nympha will be found always to have a reference to [830]water. There was in the same region of the Peloponnesus a place called Νυμφας, Nymphas; which was undoubtedly so named from its hot springs: [831]Καταῤῥειται γαρ ὑδατι--Νυμφας: _for Nymphas--abounded with waters_. Another name for these places was Ain-Ades, the fountain of Ades, or the Sun; which, in like manner, was changed to Ναιαδες, Naiades, a species of Deities of the same class. Fountains of bitumen, in Susiana and Babylonia, were called Ain-Aptha, the fountains of Aptha, the God of fire; which by the Greeks was rendered Naptha, a name given to [832]bitumen. As they changed Ain Omphe to Numpha, a Goddess, they accordingly denominated the place itself Νυμφειον, Nymphæum: and wherever a place occurs of that name, there will be found something particular in its circumstances. We are told by [833]Pliny that the river Tigris, being stopped in its course by the mountains of Taurus, loses itself under ground, and rises again on the other side at Nymphæum. According to Marcellinus, it seems to be at Nymphæum that it sinks into the earth. Be it as it may, this, he tells us, is the place where that fiery matter called naptha issued: from whence, undoubtedly, the place had its name. [834]Bitumen nascitur prope lacum Sosingitem, cujus alveo Tigris voratus, fluensque subterraneus, procursis spatiis longis, emergit. Hic et Naptha gignitur specie piceâ. In his pagis hiatus conspicitur terræ, unde halitus lethalis exsurgens, quodcunque animal prope consistit, odore gravi consumit. There was an island of the like nature at the mouth of the river Indus, which was sacred to the Sun, and styled Cubile [835]Nympharum: in quâ nullum non animal absumitur. In Athamania was a temple of the Nymphs, or [836]Nymphæum; and near it a fountain of fire, which consumed things brought near to it. Hard by Apollonia was an eruption of bituminous matter, like that in Assyria: and this too was named [837]Nymphæum. The same author (Strabo) mentions, that in Seleucia, styled Pieria, there was alike bituminous eruption, taken notice of by Posidonius; and that it was called Ampelitis: [838]Την Αμπελιτην γην ασφαλτωδη, την εν Σελευκειᾳ τη Πιεριᾳ μεταλλευομενην. The hot streams, and poisonous effluvia near Puteoli and lake Avernus are well known. It was esteemed a place of great sanctity; and people of a prophetic character are said to have here resided. Here was a [839]Nymphæum, supposed to have been an oracular temple. There was a method of divination at Rome, mentioned by [840]Dion Cassius, in which people formed their judgment of future events from the steam of lighted frankincense. The terms of inquiry were remarkable: for their curiosity was indulged in respect to every future contingency, excepting death and marriage. The place of divination was here too called [841]Nymphæum. Pausanias takes notice of a cavern near Platea, which was sacred to the Nymphs of Cithæron: Ὑπερ δε της κορυφης, εφ' ᾑ τον βωμον ποιουνται, πεντε που μαλιστα και δεκα ὑποκαταβαντι σταδιους ΝYΜΦΩΝ εστιν αντρον Κιθαιρωνιδων--ΜΑΝΤΕΥΕΣΘΑΙ δε τας Νυμφας το αρχαιον αυτοθι εχει λογος. We find that the Nymphs of this place had been of old prophetic. Evagrius mentions a splendid building at Antioch called Nymphæum, remarkable [842]Ναματων πλουτῳ, for the advantage of its waters. There was a Nymphæum at Rome mentioned by Marcellinus. [843]Septemzodium celebrem locum, ubi Nymphæum Marcus condidit Imperator. Here were the Thermæ Antonianæ. As from Ain Ompha came Nympha; so from Al Ompha was derived Lympha. This differed from Aqua, or common water, as being of a sacred and prophetic nature. The antients thought, that all mad persons were gifted with divination; and they were in consequence of it styled _Lymphati_.

From what has preceded, we may perceive that there once existed a wonderful resemblance in the rites, customs, and terms of worship, among nations widely separated. Of this, as I proceed, many instances will be continually produced. I have already mentioned that this similitude in terms, and the religious system, which was so widely propagated, were owing to one great family, who spread themselves almost universally. Their colonies went abroad under the sanction and direction of their priests; and carried with them both the rites and the records of their country. Celsus took notice of this; and thought that people payed too little attention to memorials of this nature. He mentions particularly the oracular temples at Dodona, at Delphi, at Claros, with those of the Branchidæ and Amonians: at the same time passing over many other places, from whose priests and votaries the whole earth seemed to have been peopled[844]. Τα μεν ὑπο της Πυθιας, η Δωδωνιων, η Κλαριου, η εν Βραγχιδαις, η εν Αμμωνος, ὑπο μυριων τε αλλων θεοπροπων προειρημενα, ὑφ' ὡν επιεικως πασα γη κατῳκισθη, ταυτα μεν ουδενι λογῳ τιθενται. As colonies went abroad under the influence and direction of their tutelary Deities; those Deities were styled Ἡγεμονες, and Αρχηγεται: and the colony was denominated from some sacred title of the God. A colony was planted at Miletus; of which the conducting Deity was Diana. [845]Σε γαρ ποιησατο Νηλευς Ἡγεμονην. This Goddess is styled πολυπτολις, because this office was particularly ascribed to her: and she had many places under her patronage. Jupiter accordingly tells her:

[846]Τρις δεκα τοι πτολιεθρα, και ουκ ἑνα πυργον οπασσω.

Thrice ten fair cities shall your portion be, And many a stately tower.

Apollo likewise was called Οικτιστης and Αρχηγετης, from being the supposed founder of cities; which were generally built in consequence of some oracle.

[847]Φοιβῳ δ' εσπομενοι πολεας διεμετρησαντο Ανθρωποι· Φοιβος γαρ αει πολιεσσι φιληδει Κτιζομεναις· αυτος δε θεμειλια Φοιβος ὑφαινει.

'Tis through Apollo's tutelary aid, That men go forth to regions far remote, And cities found: Apollo ever joys In founding cities.

What colony, says [848]Cicero, did Greece ever send into Ætolia, Ionia, Asia, Sicily or Italy, without having first consulted about every circumstance relative to it, either at Delphi, or Dodona, or at the oracle of Ammon. And Lucian speaks to the same purpose. [849]Ουτε πολεας ῳκιζον, ουδε τειχεα περιεβαλλοντο--πριν αν δη παρα Μαντεων ακουσαι ἑκαστα. _People would not venture to build cities, nor even raise the walls, till they had made proper inquiry among those, who were prophetically gifted, about the success of their operations_.

* * * * *

PATOR AND PATRA.

I cannot help thinking that the word πατηρ, pater, when used in the religious addresses of the Greeks and Romans, meant not, as is supposed, a father, or parent; but related to the divine influence of the Deity, called, by the people of the east, Pator, as I have [850]shewn. From hence I should infer, that two words, originally very distinct, have been rendered one and the [851]same. The word pater, in the common acceptation, might be applicable to Saturn; for he was supposed to have been the father of all the Gods, and was therefore so entitled by the antient poet Sulpitius.

[852]Jane pater, Jane tuens, Dive biceps, biformis, O! cate rerum sator; O! principium Deorum.

But, when it became a title, which was bestowed upon Gods of every denomination, it made Jupiter animadvert with some warmth upon the impropriety, if we may credit Lucilius:

[853]Ut nemo sit nostrum, quin pater optimus Divôm est: Ut Neptunus pater, Liber, Saturnus pater, Mars, Janus, Quirinus, pater, omnes dicamur ad unum.

And not only the Gods, but the Hierophantæ, in most temples; and those priests, in particular, who were occupied in the celebration of mysteries, were styled Patres: so that it was undoubtedly a religious term imported from Egypt, the same as Pator, and Patora, before mentioned. I have taken notice, that the Pateræ of Curtius were the priests of Hamon: but that writer was unacquainted with the true meaning of the word, as well as with the pronunciation, which seems to have been penultimâ productâ. The worship of Ham, or the Sun, as it was the most antient, so it was the most universal, of any in the world. It was at first the prevailing religion of Greece, and was propagated over all the sea coast of Europe; whence it extended itself into the inland provinces. It was established in Gaul and Britain; and was the original religion of this island, which the Druids in aftertimes adopted. That it went high in the north is evident from Ausonius, who takes notice of its existing in his time. He had relations, who were priests of this order and denomination; and who are, on that account, complimented by him, in his ode to Attius Patera [854]Rhetor.

Tu Boiocassis stirpe Druidarum satus, Si fama non fallat fidem, Beleni sacratum ducis e templo genus, Et inde vobis nomina, Tibi Pateræ: sic ministros nuncupant Apollinares Mystici. Fratri, Patrique nomen a Phæbo datum, Natoque de Delphis tuo.

He mentions, that this worship prevailed particularly in Armorica; of which country his relations were natives.

[855]Nec reticebo Senem, Nomine Phœbicium, Qui Beleni Ædituus, Stirpe satus Druidûm, Gentis Armoricæ.

Belin, the Deity of whom he speaks, was the same as [856]Bel and Balen, of Babylonia and Canaan; the Orus and Apollo of other nations. Herodian takes notice of his being worshipped by the people of Aquileia; and says, that they called him Belin, and paid great reverence, esteeming him the same as [857]Apollo.

The true name of the Amonian priests I have shewn to have been Petor, or Pator; and the instrument which they held in their hands was styled Petaurum. They used to dance round a large fire, in honour of the Sun, whose orbit they affected to describe. At the same time they exhibited other feats of activity, to amuse the votaries who resorted to their temples. This dance was sometimes performed in armour, especially in Crete: and, being called Pyrrhic, was supposed to have been so named from Pyrrhus, the son of Achilles. But, when was he in Crete? Besides, it is said to have been practised by the Argonautic heroes before his time. It was a religious dance, denominated from fire, with which it was accompanied.

[858]Αμφι δε δαιομενοις ευρυν χορον εστησαντο, Καλον Ιηπαιηον', Ιηπαιηονα Φοιβον Μελπομενοι.

It was originally an Egyptian dance, in honour of Hermes, and practised by the Pataræ, or Priests. In some places it was esteemed a martial exercise, and exhibited by persons in armour, who gave it the name of Betarmus. We have an instance of it in the same poet:

[859]Αμυδις δε νεοι Ορφηος ανωγῃ Εκαιροντες Βηταρμον ενοπλιον ορχησαντο, Και σακεα ξιφεεσσιν ὑπεκτυπον.

Βηταρμος Betarmus, was a name given to the dance, from the temple of the Deity where it was probably first practised. It is a compound of Bet Armes, or Armon, called, more properly, Hermes, and Hermon. Bet, and Beth, among the Amonians, denoted a temple. There is reason to think that the circular dances of the Dervises, all over the east, are remains of these antient customs. In the first ages this exercise was esteemed a religious rite, and performed by people of the temple where it was exhibited: but, in aftertimes, the same feats were imitated by rope-dancers and vagrants, called Petauristæ, and Petauristarii; who made use of a kind of pole, styled petaurum.--Of these the Roman writers make frequent mention; and their feats are alluded to by Juvenal:

[860]An magis oblectant animum jactata petauro Corpora, quique solent rectum descendere funem?

Manilius likewise gives an account of this people, and their activity; wherein may be observed some remains of the original institution:

[861]Ad numeros etiam ille ciet cognata per artem Corpora, quæ valido saliunt excussa petauro: Membraque _per flammas orbesque_ emissa flagrantes, Delphinûmque suo per inane imitantia motu, Et viduata volant pennis, et in aëre ludunt.

I have shewn, that the Pateræ, or Priests, were so denominated from the Deity styled Pator; whose shrines were named Patera, and Petora. They were oracular temples of the Sun; which in aftertimes were called Petra, and ascribed to other Gods. Many of them for the sake of mariners were erected upon rocks, and eminences near the sea: hence the term πετρα, petra, came at length to signify any rock or stone, and to be in a manner confined to that meaning. But in the first ages it was ever taken in a religious sense; and related to the shrines of Osiris, or the Sun, and to the oracles, which were supposed to be there exhibited. Thus Olympus near Pisa, though no rock, but a huge mound, or hill ([862]Περι γαρ τον Κρονιον ΛΟΦΟΝ αγεται τα Ολυμπια) was of old termed Petra, as relating to oracular influence. Hence Pindar, speaking of Iämus, who was supposed to have been conducted by Apollo to Olympia, says, _that they both came to the Petra Elibatos upon the lofty Cronian mount: there Apollo bestowed upon Iämus a double portion of prophetic knowledge_.

[863]Ἱκοντο δ' ὑψηλοιο Πετραν Αλιβατου Κρονιου, Ενθ' ὁι ωπασε θησαυρον Διδυμον ΜΑΝΤΟΣYΝΑΣ.

The word Ηλιβατος, Elibatos, was a favourite term with Homer, and other poets; and is uniformly joined with Petra. They do not seem to have known the purport of it; yet they adhere to it religiously, and introduce it wherever they have an opportunity. Ηλιβατος is an Amonian compound of Eli-Bat, and signifies solis domus, vel [864]templum. It was the name of the temple, and specified the Deity there worshipped. In like manner the word Petra had in great measure lost its meaning; yet it is wonderful to observe how industriously it is introduced by writers, when they speak of sacred and oracular places. Lycophron calls the temple at Elis [865]Λευραν Μολπιδος πετραν: and the Pytho at Delphi is by Pindar styled Petraëssa: [866]Επει Πετραεσσας ελαυνων ἱκετ' εκ Πυθωνος. Orchomenos was a place of great antiquity; and the natives are said to have worshipped Petra, which were supposed to have fallen from [867]heaven. At Athens in the Acropolis was a sacred cavern, which was called Petræ Macræ, Petræ Cecropiæ.

[868]Ακουε τοινυν, οισθα Κεκροπιας πετρας, Προσβοῤῥον αντρον, ας Μακρας κικλησκομεν.

I have shewn that people of old made use of caverns for places of worship: hence this at Athens had the name of Petra, or temple. [869]It is said of Ceres, that after she had wandered over the whole earth, she at last reposed herself upon a stone at Eleusis. They in like manner at Delphi shewed the petra, upon which the Sibyl Herophile at her first arrival sat [870]down. In short, there is in history of every oracular temple some legend about a stone; some reference to the word Petra. To clear this up, it is necessary to observe, that when the worship of the Sun was almost universal, this was one name of that Deity even among the Greeks. They called him Petor, and Petros; and his temple was styled Petra. This they oftentimes changed to λιθος; so little did they understand their own mythology. There were however some writers, who mentioned it as the name of the Sun, and were not totally ignorant of its meaning. This we may learn from the Scholiast upon Pindar. [871]Περι δε του Ἡλιου ὁι φυσικοι φασιν, ὡς λιθος καλειται ὁ Ἡλιος. Και Αναξαγορου γενομενον Ευριπιδην μαθητην, Πετρον ειρηκεναι τον Ἡλιον δια των προκειμενων.

Ὁ γαρ Μακαριος, κ' ουκ ονειδιζω τυχας, Διος πεφυκως, ὡς λεγουσι, Τανταλος, Κορυφης ὑπερτελλοντα δειμαινων ΠΕΤΡΟΝ, Αερι ποτᾳται, και τινει ταυτην δικην.

The same Scholiast quotes a similar passage from the same writer, where the Sun is called Petra.

[872]Μολοιμι ταν ουρανου μεσαν Χθονος τε τεταμεναν αιωρημασι πετραν, Αλυσεσι χρυσεαις φερομεναν.

If then the name of the Sun, and of his temples, was among the antient Grecians Petros, and Petra; we may easily account for that word so often occurring in the accounts of his worship. The Scholia above will moreover lead us to discover whence the strange notion arose about the famous Anaxagoras of Clazomenæ; who is said to have prophesied, that a stone would fall from the Sun. All that he had averred, may be seen in the relation of the Scholiast above: which amounts only to this, that Petros was a name of the Sun. It was a word of Egyptian original, derived from Petor, the same as Ham, the Iämus of the antient Greeks. This Petros some of his countrymen understood in a different sense; and gave out, that he had foretold a stone would drop from the Sun. Some were idle enough to think that it was accomplished: and in consequence of it pretended to shew at Ægospotamos the very [873]stone, which was said to have fallen. The like story was told of a stone at Abydus upon the Hellespont: and Anaxagoras was here too supposed to have been the prophet[874]. In Abydi gymnasio ex eâ causâ colitur hodieque modicus quidem (lapis), sed quem in medio terrarum casurum Anaxagoras prædixisse narratur. The temples, or Petra here mentioned, were Omphalian, or Oracular: hence they were by a common mistake supposed to have been in the centre of the habitable globe. They were also Ηλιβατοι Πετραι; which Elibatos the Greeks derived from βαινω descendo; and on this account the Petra were thought to have fallen from the [875]Sun. We may by this clue unravel the mysterious story of Tantalus; and account for the punishment which he was doomed to undergo.

[876]Κορῳ δ' ἑλεν Αταν ὑπεροπλον, Ταν ὁι πατηρ ὑπερκρεμασε, Καρτερον αυτῳ λιθον Τον αει μενοινων κεφαλας βαλειν Ευφροσυνας αλαται.

The unhappy Tantalus From a satiety of bliss Underwent a cruel reverse. He was doom'd to sit under a huge stone, Which the father of the Gods Kept over his head suspended. Thus he sat In continual dread of its downfal, And lost to every comfort.

It is said of Tantalus by some, that he was set up to his chin in water, with every kind of fruit within reach: yet hungry as he was and thirsty, he could never attain to what he wanted; every thing which he caught at eluding his efforts. But from the account given above by [877]Pindar, as well as by [878]Alcæus, Aleman, and other writers, his punishment consisted in having a stone hanging over his head; which kept him in perpetual fear. What is styled λιθος, was I make no doubt originally Petros; which has been misinterpreted a stone. Tantalus is termed by Euripides ακολαστος την γλωσσαν, a man of an ungovernable tongue: and his history at bottom relates to a person who revealed the mysteries in which he had been [879]initiated. The Scholiast upon Lycophron describes him in this light; and mentions him as a priest, who out of good nature divulged some secrets of his cloister; and was upon that account ejected from the society[880]. Ο Τανταλος ευσεβης και θεοσεπτωρ ην Ἱερευς, και φιλανθρωπιᾳ τα των θεων μυστηρια τοις αμυητοις ὑστερον ειπων, εξεβληθη του ἱερου καταλογου. The mysteries which he revealed, were those of Osiris, the Sun: the Petor, and Petora of Egypt. He never afterwards could behold the Sun in its meridian, but it put him in mind of his crime: and he was afraid that the vengeance of the God would overwhelm him. This Deity, the Petor, and Petora of the Amonians, being by the later Greeks expressed Petros, and Petra, gave rise to the fable above about the stone of Tantalus. To this solution the same Scholiast upon Pindar bears witness, by informing us, [881]that the Sun was of old called a stone: and that some writers understood the story of Tantalus in this light; intimating that it was the Sun, which hung over his head to his perpetual terror. [882]Ενιοι ακουουσι τον λιθον επι του ἡλιου--και επηωρεισθαι αυτου (Τανταλου) τον ἡλιον, ὑφ' ῳ δειματουσθαι, και καταπτησσειν. And again, Περι δε του ἡλιου ὁι φυσικοι λεγουσιν, ὡς λιθος (it should be πετρα) καλειται ὁ ἡλιος. _Some understand, what is said in the history about the stone, as relating to the Sun: and they suppose that it was the Sun which hung over his head, to his terror and confusion. The naturalists, speaking of the Sun, often call him a stone, or petra_.

By laying all these circumstances together, and comparing them, we may, I think, not only find out wherein the mistake consisted, but likewise explain the grounds from whence the mistake arose. And this clue may lead us to the detection of other fallacies, and those of greater consequence. We may hence learn the reason, why so many Deities were styled Πετραιοι, Petræi. We read of[883] Μιθρας, ὁ θεος εκ πετρας, _Mithras, the Deity out of the rock_; whose temple of old was really a rock or cavern. The same worship seems to have prevailed, in some degree, in the west; as we may judge from an antient inscription at Milan, which was dedicated[884] Herculi in Petrâ. But all Deities were not so worshipped: and the very name Petra was no other than the sacred term Petora, given to a cavern, as being esteemed in the first ages an oracular temple. And some reverence to places of this sort was kept up a long time. We may from hence understand the reason of the prohibition given to some of the early proselytes to Christianity, that they should no more[885] ad petras vota reddere: and by the same light we may possibly explain that passage in Homer, where he speaks of persons entering into compacts under oaks, and rocks, as places of[886] security. The oak was sacred to Zeus, and called Sar-On: and Petra in its original sense being a temple, must be looked upon as an asylum. But this term was not confined to a rock or cavern: every oracular temple was styled Petra, and Petora. Hence it proceeded that so many Gods were called Θεοι Πετραιοι, and Πατρῳσι. Pindar speaks of Poseidon Petraios;[887] Παι Ποσειδωνος Πετραιου: under which title Neptune was worshipped by the Thessalians: but the latter was the more common title. We meet in Pausanias with Apollo Patroüs, and with [888]Ζευς Μειλιχιος, and Αρτεμις Πατρῳα; also [889]Bacchus Πατρῳος, Zeus Patroüs, and Vesta Patroa, together with other instances.

The Greeks, whenever they met with this term, even in regions the most remote, always gave it an interpretation according to their own preconceptions; and explained θεοι Πατρῳοι, the oracular Deities, by Dii Patrii, or the Gods of the country. Thus, in the Palmyrene inscription, two Syrian Deities are characterized by this title.

[890]ΑΓΛΙΒΩΛΩ ΚΑΙ ΜΑΛΑΧΒΗΛΩ ΠΑΤΡΩΟΙΣ ΘΕΟΙΣ.