Chapter 1

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Transcriber's note: A few typographical errors have been corrected: they are listed at the end of the text.

A

NEW SYSTEM;

OR, AN

ANALYSIS

OF

ANTIENT MYTHOLOGY:

WHEREIN AN ATTEMPT IS MADE TO DIVEST TRADITION OF FABLE; AND TO REDUCE THE TRUTH TO ITS ORIGINAL PURITY,

BY JACOB BRYANT, ESQ.

_THE THIRD EDITION._ IN SIX VOLUMES.

WITH A PORTRAIT AND SOME ACCOUNT OF THE AUTHOR;

A VINDICATION OF THE APAMEAN MEDAL;

Observations and Inquiries relating to various Parts of Antient History;

A COMPLETE INDEX,

AND FORTY-ONE PLATES, NEATLY ENGRAVED.

VOL. II.

LONDON:

PRINTED FOR J. WALKER; W.J. AND J. RICHARDSON; R. FAULDER AND SON; R. LEA; J. NUNN; CUTHELL AND MARTIN; H.D. SYMONDS; VERNOR, HOOD, AND SHARPE; E. JEFFERY; LACKINGTON, ALLEN, AND CO.; J. BOOKER; BLACK, PARRY, AND KINGSBURY; J. ASPERNE; J. MURRAY; AND J. HARRIS.

1807.

* * * * *

A

NEW SYSTEM

OR AN

ANALYSIS

OF

ANTIENT MYTHOLOGY.

* * * * *

PHOENIX AND PHOENICES.

As there has been much uncertainty about the purport and extent of these terms; and they are of great consequence in the course of history; I will endeavour to state their true meaning. Phoinic, or Poinic, was an Egyptian and Canaanitish term of honour; from whence were formed [Greek: Phoinix, Phoinikes, Phoinikoeis] of the Greeks, and Phoinic, Poinicus, Poinicius of the Romans; which were afterwards changed to Phoenix, Punicus, and [1]Puniceus. It was originally a title, which the Greeks made use of as a provincial name: but it was never admitted as such by the people, to whom it was thus appropriated, till the Greeks were in possession of the country. And even then it was but partially received: for though mention is made of the coast of Phoenice, yet we find the natives called Sidonians, Tyrians, and [2]Canaanites, as late as the days of the Apostles. It was an honorary term, compounded of Anac with the Egyptian prefix; and rendered at times both Phoinic and Poinic. It signified a lord or prince: and was particularly assumed by the sons of Chus and Canaan. The Mysians seem to have kept nearest to the original pronunciation, who gave this title to the God Dionusus, and called him Ph'anac.

[3]Ogygia me Bacchum vocat, Osirin AEgyptus putat, Mysi Phanacem.

It was also conferred upon many things, which were esteemed princely and noble. Hence the red, or scarlet, a colour appropriated to great and honourable personages, was styled Phoinic. The palm was also styled Phoinic, [Greek: Phoinix]: and the antients always speak of it as a stately and noble tree. It was esteemed an emblem of honour; and made use of as a reward of victory. Plurimarum palmarum homo, was a proverbial expression among the Romans, for a soldier of merit. Pliny speaks of the various species of palms; and of the great repute in which they were held by the Babylonians. He says, that the noblest of them were styled the royal Palms; and supposes that they were so called from their being set apart for the king's use. But they were very early an emblem of royalty: and it is a circumstance included in their original name. We find from Apuleius, that Mercury, the [4]Hermes of Egypt, was represented with a palm branch in his hand: and his priests at Hermopolis used to have them stuck in their [5]sandals, on the outside. The Goddess [6]Isis was thus represented: and we may infer that Hermes had the like ornaments; which the Greeks mistook for feathers, and have in consequence of it added wings to his feet. The Jews used to carry boughs of the same tree at some of their festivals; and particularly at the celebration of their nuptials: and it was thought to have an influence at the birth. Euripides alludes to this in his Ion; where he makes Latona recline herself against a Palm tree, when she is going to produce Apollo and Diana.

[7][Greek: Phoinika Par' habrokoman] [Greek: Entha locheumata semn' elocheusato] [Greek: Lato.]

In how great estimation this tree was held of old, we may learn from many passages in the sacred writings. Solomon says to his espoused, [8]_how fair and how pleasant art thou, O Love, for delights: thy stature is like a Palm tree_. And the Psalmist for an encouragement to holiness, says, [9]_that the righteous shall flourish like the Palm tree_: for the Palm was supposed to rise under a weight; and to thrive in proportion to its being [10]depressed. There is possibly a farther allusion in this, than may at first appear. The antients had an opinion, that the Palm was immortal: at least, if it did die, it recovered again, and obtained a second life by renewal. Hence the story of the bird, styled the Phoenix, is thought to have been borrowed from this tree. Pliny, in describing the species of Palm, styled Syagrus, says, [11]Mirum de ea accepimus, cum Phoenice Ave, quae putatur ex hujus Palmae argumento nomen accepisse, iterum mori, et renasci ex seipsa. Hence we find it to have been an emblem of immortality among all nations, sacred and prophane. The blessed in heaven are represented in the Apocalypse by St. John, [12]as standing before the throne in white robes, with branches of Palm in their hands. The notion of this plant being an emblem of royalty prevailed so far, that when our Saviour made his last entrance into Jerusalem, the people took branches of Palm trees, and accosted him as a prince, crying, [13]_Hosanna--blessed is the King of Israel_.

The title of Phoinic seems at first to have been given to persons of great stature: but, in process of time, it was conferred upon people of power and eminence, like [Greek: anax] and [Greek: anaktes] among the Greeks. The Cuthites in Egypt were styled Royal Shepherds, [Greek: Basileis Poimenes], and had therefore the title of Phoenices. A colony of them went from thence to Tyre and Syria: hence it is said by many writers that Phoenix came from Egypt to Tyre. People, not considering this, have been led to look for the shepherd's origin in Canaan, because they were sometimes called Phoenices. They might as well have looked for them in Greece; for they were equally styled [14][Greek: Hellenes], Hellenes. Phoenicia, which the Greeks called [Greek: Phoinike], was but a small part of Canaan. It was properly a slip of sea coast, which lay within the jurisdiction of the Tyrians and Sidonians, and signifies Ora Regia; or, according to the language of the country, the coast of the Anakim. It was a lordly title, and derived from a stately and august people. All the natives of Canaan seem to have assumed to themselves great honour. The Philistines are spoken of as [15]Lords, and the merchants of Tyre as Princes; whose grandeur and magnificence are often alluded to in the Scriptures. The prophet Ezekiel calls them the princes of the sea. [16]_Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments._ And Isaiah speaks to the same purpose. [17]_Who hath taken this counsel against Tyre, that crowning city, whose merchants are princes; whose traffickers are the honourable of the earth?_ The scripture term by which they are here distinguished is [Hebrew: SHRIM], Sarim: but the title which they assumed to themselves was Ph'anac, or Ph'oinac, the Phoenix of the Greeks and Romans. And as it was a mere title, the sacred writers of the old testament never make use of it to distinguish either the people or country. This part of Canaan is never by them called Phoenicia: yet others did call it so; and the natives were styled Phoenices before the birth of Homer. But this was through mistake; for it was never used by the natives as a provincial appellation. I have shewn that it was a title of another sort, a mark of rank and pre-eminence: on this account it was assumed by other people, and conferred upon other places. For this reason it is never mentioned by any of the sacred writers before the captivity, in order to avoid ambiguity. The Gentile writers made use of it; and we see what mistakes have ensued. There were Phoenicians of various countries. They were to be found upon the Sinus [18]Persicus, upon the Sinus [19]Arabicus, in Egypt, in [20]Crete, in [21]Africa, in [22]Epirus, and even in Attica. [23][Greek: Phoinikes--genos ti Atheneisi]. _There is a race of people called Phoenicians_ _among the [24]Athenians._ In short, it was a title introduced at Sidon, and the coast adjoining, by people from Egypt: and who the people were that brought it may be known from several passages in antient history; but particularly from an extract in Eusebius, [25][Greek: Phoinix kai Kadmos, apo Thebon ton Aiguption exelthontes eis ten Surian, Turou kai Sidonos ebasileuon.] _Phoenix and Cadmus, retiring from Thebes, in Egypt, towards the coast of Syria, settled at Tyre and Sidon, and reigned there._ It is said, that [26]Belus carried a colony to the same parts: and from what part of the world [27]Belus must be supposed to have come, needs not to be explained. Euripides styles Cepheus the king of Ethiopia, the son of Phoenix: and Apollodorus makes him the son of Belus: hence we may infer, that Belus and Phoenix were the same. Not that there were any such persons as Phoenix and Belus, for they were certainly titles: and, under the characters of those two personages, Colonies, named Belidae and Phoenices, went abroad, and settled in different parts. Their history and appellation may be traced from Babylonia to Arabia and Egypt; and from thence to Canaan, and to the regions in the west. It were therefore to be wished, that the terms Phoenix and Phoenicia had never been used in the common acceptation; at least when the discourse turns upon the more antient history of Canaan. When the Greeks got possession of the coast of Tyre, they called it Phoenicia: and from that time it may be admitted as a provincial name. In consequence of this, the writers of the New Testament do not scruple to make use of it, but always with a proper limitation; for the geography of the Scriptures is wonderfully exact. But the Greek and Roman writers often speak of it with a greater latitude, and include Judea and Palestina within its borders; and sometimes add Syria and Idume. But these countries were all separate and distinct; among which Phoenicia bore but a small proportion. Yet, small as it may have been, many learned men have thought, that all the colonies, which at times settled upon the coast of the Mediterranean, were from this quarter; and that all science was of Phoenician original. But this is not true according to their acceptation of the term. Colonies did settle; and science came from the east: but not merely from the Sidonian. I shall shew, that it was principally owing to a prior and superior branch of the family.

* * * * *

ADDENDA.

_OF THE PALM TREE_.

Phoenix was a colour among horses. They were styled Phoenices, and [28]Phoeniciati, from the colour of the Palm tree, which they resembled; and upon the same account had the name of Spadices. This, according to Aulus Gellius, was a term synonymous with the former. [29]Rutilus, et Spadix Phoenicii [Greek: sunonumos], exuberantiam splendoremque significant ruboris, quales sunt fructus Palmae arboris, nondum sole incocti: unde spadicis et Phoenicei nomen est. [30]Spadix, [Greek: spadix], avulsus est a Palma termes cum fructu. Homer, describing the horses of Diomedes, says, that the one was Phoenix, or of a bright Palm colour, with a white spot in his forehead like a moon.

[31][Greek: Hos to men allo toson phoinix en, ende metopoi] [Greek: Leukon sem' etetukto peritrochon euete mene.]

Upon this the Scholiast observes, [Greek: Phoinikes to chroma, etoi purrhos]. The horse was of a Palm colour, which is a bright red. We call such horses bays, which probably is a term of the same original. The branch of a Palm tree was called Bai in Egypt; and it had the same name in other places. Baia, [Greek: Baia], are used for Palm-branches by St. John. [32][Greek: Ta baia ton Phoinikon]. And it is mentioned by the author of the book of Maccabees, that the Jews, upon a solemn occasion, entered the temple. [33][Greek: Meta aineseos kai baion]. And Demetrius writes to the high priest, Simon, [34][Greek: Ton stephanon ton chrusoun kai ten Bainen, ha apesteilate, kekomismetha.] Coronam auream et Bainem, quae misistis, accepimus. The Greeks formed the word [Greek: baine] from the Egyptian Bai. The Romans called the same colour Badius. [35]Varro, speaking of horses, mentions,

Hic badius, ille gilvus, ille Murinus.

As the Palm tree was supposed to be immortal; or, at least, if it did die, to revive, and enjoy a second life, the Egyptians gave the name of Bai to the soul: [36][Greek: Esti men gar to bai psuche.]

* * * * *

OF THE

TERM CAHEN:

THE

COHEN, [Hebrew: KHN], OF THE HEBREWS.

I have before taken notice that the term Cahen denoted a Priest, or President; and that it was a title often conferred upon princes and kings. Nor was it confined to men only: we find it frequently annexed to the names of Deities, to signify their rule and superintendency over the earth. From them it was derived to their attendants, and to all persons of a prophetical or sacred character. The meaning of the term was so obvious, that one would imagine no mistake could have ensued: yet such is the perverseness of human wit, that we find it by the Greeks and Romans constantly misapplied. They could not help imagining, from the sound of the word, which approached nearly to that of [Greek: kuon] and canis, that it had some reference to that animal: and, in consequence of this unlucky resemblance, they continually misconstrued it _a dog_. Hence we are told by [37]AElian and [38]Plutarch, not only of the great veneration paid to dogs in Egypt, and of their being maintained in many cities and temples; in which they certainly exceed the truth; but we are moreover assured, that the people of Ethiopia had a dog for their king: that he was kept in great state, being surrounded with a numerous body of officers and guards, and in all respects royally treated. Plutarch speaks of him as being [39][Greek: semnos proskunomenos], worshipped with a degree of religious reverence. The whole of this notion took its rise from a misinterpretation of the title above. I have mentioned, that in early times Cahen was a title universally conferred upon priests and prophets: hence Lycophron, who has continually allusions to obsolete terms, calls the two diviners, Mopsus and Amphilochus, [Greek: Kunas].

[40][Greek: Doiaide rheithron Puramou pros ekbolais] [Greek: Autoktonois sphagaisi Derainou KYNES] [Greek: Dmethentes aichmazousi loisthion boan.]

Upon which the Scholiast observes: [Greek: Kunes hoi Manteis]: _by Cunes are meant Diviners:_ and again, [Greek: Kunas Apollonos tous manteis eipein.] _The Poet, by_ [Greek: Kunas], _means the ministers and prophets of Apollo._ Upon this the learned [41]Meursius observes, that Lycophron had here made use of a term imported from Egypt: so that, I think, we cannot be mistaken about the purport of the word, however it may have been perverted.

The name of the Deity, Canouphis, expressed also Canuphis, and Cnuphis, was compounded with this term. He was represented by the Egyptians as a princely person, with a serpent entwined round his middle, and embellished with other characteristics, relating to time and duration, of which the serpent was an emblem. Oph, and Ouph, signified a serpent in the Amonian language; and the Deity was termed Can-uph, from his serpentine representation. The whole species, in consequence of this, were made sacred to him, and styled Canyphian. To this Lucan alludes, when, in speaking of the Seps, he calls all the tribe of serpents Cinyphias pestes:

[42]Cinyphias inter pestes tibi palma nocendi.

Canuphis was sometimes expressed Anuphis and Anubis; and, however rendered, was by the Greeks and Romans continually spoken of as a dog; at least they supposed him to have had a dog's head, and often mention his [43]barking. But they were misled by the title, which they did not understand. The Egyptians had many emblematical personages, set off with heads of various animals, to represent particular virtues and affections, as well as to denote the various attributes of their Gods. Among others was this canine figure, which I have no reason to think was appropriated to Canuph, or Cneph. And though upon gems and marbles his name may be sometimes found annexed to this character, yet it must be looked upon as a Grecian work, and so denominated in consequence of their mistaken notion. For we must make a material distinction between the hieroglyphics of old, when Egypt was under her own kings; and those of later date, when that country was under the government of the Greeks: at which time their learning was greatly impaired, and their antient theology ruined. Horus Apollo assures us, if any credit may be given to what he says, that this canine figure was an emblem of the earth: [44][Greek: Oikoumenen graphontes kunokephalon zographousi.] _When they would describe the earth, they paint a Cunocephalus._ It could not, therefore, I should think, in any degree relate to Canuphis. The same[45] writer informs us, that under the figure of a dog they represented a priest, or sacred scribe, and a prophet; and all such as had the chief management of funerals: also the spleen, the smell, sneezing; rule and government, and a magistrate, or judge: which is a circumstance hardly to be believed. For, as hieroglyphics were designed to distinguish, it is scarce credible that the Egyptians should crowd together so many different and opposite ideas under one character, whence nothing could well ensue but doubt and confusion. Besides, I do not remember, that in any group of antient hieroglyphics the figure of a dog occurs. The meaning of this history, I think, may be with a little attention made out. The Egyptians were refined in their superstitions, above all the nations in the world; and conferred the names and titles of their Deities upon vegetables and animals of every species; and not only upon these, but also upon the parts of the human body, and the very passions of the mind. Whatever they deemed salutary, or of great value, they distinguished by the title of Sacred, and consecrated it to some [46]God. This will appear from words borrowed from Egypt. The Laurel, Laurus, was denominated from Al-Orus: the berry was termed bacca, from Bacchus; Myrrh, [Greek: Murrha] was from Ham-Ourah; Casia, from Chus. The Crocodile was called Caimin and Campsa; the Lion, El-Eon; the Wolf, El-Uc; the Cat, Al-Ourah: whence the Greeks formed [Greek: leon, lukos, ailouros]. The Egyptians styled Myrrh, Baal; balsam, baal-samen; Camphire, Cham-phour, [Greek: kamphoura] of Greece; Opium, Ophion. The sweet reed of Egypt was named [47]Canah, and Conah, by way of eminence; also, [48]Can-Osiris. Cinnamon was denominated from Chan-Amon; Cinnabar, [Greek: kinnabaris], from Chan-Abor; the sacred beetle, Cantharus, from Chan-Athur. The harp was styled Cinnor, and was supposed to have been found out by Cinaras; which terms are compounded of Chan-Or, and Chan-Arez; and relate to the Sun, or Apollo, the supposed inventor of the lyre. Priests and magistrates were particularly honoured with the additional title of Cahen; and many things held sacred were liable to have it in their composition. Hence arose the error of Horus Apollo; who, having been informed that the antient Egyptians distinguished many things which were esteemed holy by this sacred title, referred the whole to hieroglyphics, and gave out that they were all represented under the figure of a dog. And it is possible, that in later times the Grecian artists, and the mixed tribes of Egypt, may have expressed them in this manner; for they were led by the ear; and did not inquire into the latent purport of the [49]theology transmitted to them. From hence we may perceive how little, in later times, even the native Egyptians knew of their rites and history.