Chapter 3

Among the different branches of the great Amonian family which spread themselves abroad, the sons of Chus were the most considerable, and at the same time the most enterprising. They got access into countries widely distant; where they may be traced under different denominations, but more particularly by their family title. This we might expect the Greeks to have rendered Chusos, and to have named the people [Greek: Chusaioi], Chusaei. But, by a fatal misprision, they uniformly changed these terms to words more familiar to their ear, and rendered them [Greek: Chrusos], and [Greek: Chruseios], as if they had a reference to gold. I have before mentioned the various parts of the world where the Amonians settled, and especially this branch of that family. Their most considerable colonies westward were in Ioenia and Hellas; and about Cuma and Liguria in Italy; and upon the coast of Iberia in Spain. They were likewise to be found in Cyrene; and still farther in Mauritania, and in the islands opposite to that coast. In the north they were to be met with at Colchis, towards the foot of Mount Caucasus, and in most regions upon the coast of the Euxine sea. In the histories of these countries the Grecians have constantly changed Chusos, the Gentile name, to Chrusos, [Greek: Chrusos]; and Chus-Or, Chusorus, to [Greek: Chrusor], Chrusor: and, in consequence of this alteration, they have introduced in their accounts of these places some legend about gold. Hence we read of a golden fleece at Colchis; golden apples at the Hesperides; at [105]Tartessus, a golden cup; and, at Cuma, in Campania, a golden branch:

Aureus et foliis, et lento vimine, ramus.

Something similar is observable in the history of Cyrene. The natives were not remarkable for either mines or merchandize: yet, Palaephatus, having mentioned that they were [Greek: kata genos Aithiopes], Ethiopians by extraction, that is, Cuseans, subjoins: [106][Greek: Eisi de sphodra chrusoi]. Pindar, in celebrating each happy circumstance of the Insulae Fortunatae, mentions, that there were trees with branches of gold: [107][Greek: Anthema de chrusou phlegei]. The river Phasis, in Colchis, was supposed to have abounded with gold; and the like was pretended of the Hermus and Pactolus in Ioenia. Not only the Poets, but many of the graver [108]historians, speak of their golden sands. Yet there is reason to doubt of the fact: for not one of them produces any good voucher for what they suppose. They do not mention any trade carried on, nor riches accruing from this lucky circumstance: so that there is no reason to think that one grain of gold was gathered from these celebrated streams. Among the several islands occupied by this people were Rhodes and Delos. In the former, the chief city is said to have been blessed with showers of gold. [109][Greek: Entha pote breche theon Basileus ho megas chrusais niphadessi polin.] At Delos every thing was golden, even the slippers of the God.

[110][Greek: Chrusea kai ta pedila, poluchrusos gar Apollon.]

And this not only in aftertimes, when the island was enriched with offerings from different nations, but even at the birth of the God; by which is meant the foundation of his temple, and introduction of his rites.

[111][Greek: Chrusea toi tote panta themeilia geinato, Dele,] [Greek: Chrusoi de trochoessa panemeros errhee limne,] [Greek: Chruseion d' ekomisse genethlion ernos elaies,] [Greek: Chrusoi de plemmure bathus Inopos helichtheis,] [Greek: Aute de chrusoio ap' oudeos heileo paida,] [Greek: En d' ebaleu kolpoisin.]

We find that the very soil and foundations of the island were golden: the lake floated with golden waves: the olive tree vegetated with golden fruit: and the river Inopus, deep as it was, swelled with gold. Homer, in a hymn to the same personage, represents the whole more compendiously, by saying, that the island was weighed down with treasure:

[112][Greek: Chrusoi d' ara Delos hapasa] [Greek: Bebrithei.]

I have before mentioned that the Amonians settled in Liguria: and, in consequence of it, the Heliadae are represented as weeping, not only amber, but gold. Philostratus, speaking of a particular species of fir-trees in Boetica, says, that they dropped blood, just as the Heliadae upon the Padus did[113] gold.

Chus, by the Egyptians and Canaanites, was styled Or-Chus, and[114] Chus-Or: the latter of which was expressed by the Greeks, analogous to the examples above, [Greek: Chrusor], Chrusor: and we learn in Eusebius, from Philo, that Chrusor was one of the principal Deities of the Phenicians, a great benefactor to mankind; and by some supposed to have been the same as Hephaistus. Both the Tyrians and Sidonians were undoubtedly a mixed race, and preserved the memory of Ham, and Chus, equally with that of Canaan.

This name, so often rendered Chrusos, and Chrusor, was sometimes changed to [Greek: Chrusaor], Chrusaor: and occurs in many places where the Cuthites were known to have settled. We have been shewn that they were a long time in Egypt; and we read of a Chrusaor in those parts, who is said to have arisen from the blood of Medusa.

[115][Greek: Exethore Chrusaor te megas, kai Pegasos hippos.]

We meet with the same Chrusaor in the regions of Asia Minor, especially among the Carians. In these parts he was particularly worshipped, and said to have been the first deified mortal. The great Divan of that nation was called Chrusaorium; and there was a city [116]Chrusaoris, and a temple of the same name. [117][Greek: Engus de tes poleos to tou Chrusaoreos Dios koinon hapanton Karon, eis ho suniasi thusantes te kai bouleusamenoi.] This city was properly called Chus-Or, and built in memory of the same person; as the city Chusora, called also [118]Cerchusora, in Egypt. It was undoubtedly founded by some of the same family, who in aftertimes worshipped their chief ancestor; as the Sidonians and Syrians did likewise. For this we have the testimony of Sanchoniathon; who, having mentioned the various benefits bestowed upon mankind by Chrusaor, says, at the conclusion, [119][Greek: Dio kai hos theon auton meta thanaton esebasthesan;] _for which reason, after his death, they worshipped him as a God_. The first king of Iberia was named Chrusaor, the reputed father of [120]Geryon; and he is said to have been [Greek: poluchrusos], a person of great wealth: all which is an Egyptian history, transferred from the Nile to the Boetis.

[121][Greek: Chrusaor d' eteke trikarenon Geruonea,] [Greek: Michtheis Challiroei kourei klutou Okeanoio.]

Geryon of Spain was, according to this mythology of the poet, the son of Chrusaor; and Chrusaor was confessedly of Egyptian original: so that, whatever the fable may allude to, it must have been imported into Boetica from Egypt by some of the sons of Chus. The Grecians borrowed this term, and applied it to Apollo; and from this epithet, Chrusaor, he was denominated the God of the golden sword. Homer accordingly styles him, [122][Greek: Apollona Chrusaora]: and, speaking of Apollo's infancy, he says, [123][Greek: Oud' ar' Apollona Chrusaora thesato meter]: and Diana is termed [124][Greek: Autokasignete Chrusaoros Apollonos.]

This title cannot possibly relate to the implement supposed: for it would be idle to style an infant the God of the golden sword. It was a weapon, which at no time was ascribed to him: nor do I believe, that he is ever represented with one either upon a gem, or a marble. He is described as wishing for a harp, and for a bow.

[125][Greek: Eie moi kitharis te phile, kai kampula toxa.]

And his mother is said to have been pleased that she produced him to the world an archer:

[126][Greek: Chaire de Leto,] [Greek: Houneka toxophoron kai karteron huion etikten.]

These habiliments are often specified: but I do not recollect any mention made of a sword, nor was the term Chrusaor of Grecian etymology.

Since then we may be assured that Chus was the person alluded to under the name of Chrusos, Chrubor, and Chrusaor; we need not wonder that his substitute Apollo is so often styled [Greek: Chrusokomes], and [Greek: Chrusoluros]: that the harp, called by the Amonians [127] Chan-Or, and Cuth-Or, from the supposed inventor, should by the Grecians be denominated [Greek: Chrusea phorminx] [128][Greek: Apollonos]: that so many cities, where Apollo was particularly worshipped, should be called Chruse, and Chrusopolis, the number of which was of no small [129]amount. Nor is this observable in cities only, but in rivers, which were named in the same manner. For it was usual, in the first ages, to consecrate rivers to Deities, and to call them after their names. Hence many were denominated from Chusorus, which by the Greeks was changed to [Greek: Chrusorrhoas]; and from this mistake they were supposed to abound with gold. The Nile was called Chrusorrhoas[130], which had no pretensions to gold: and there was a river of this name at [131]Damascus. Others too might be produced, none of which had any claim to that mineral. There was a stream Chrusorrhoas near the Amazonian city Themiscura in [132]Pontus: and the river Pactolus was of old so called, whence probably came the notion of its abounding with gold. [133][Greek: Paktolos potamos esti tes Ludias----ekaleito de proteron Chrusorrhoas.] It was named Chrusorrhoas first, and in aftertimes Pactolus: whence we may conclude, in respect to gold, that the name was not given on account of any such circumstance; but the notion was inferred from the name.

It is apparent that this repeated mistake arose in great measure from the term Chusus and Chrusus being similar: whence the latter was easily convertible into the former; which to the Grecians appeared a more intelligible, and at the same time a more splendid, title. But there was still another obvious reason for this change. Chus was by many of the eastern nations expressed Cuth; and his posterity the Cuthim. This term, in the antient Chaldaeic, and other Amonian languages, signified [134]gold: hence many cities and countries, where the Cuthites settled, were described as golden, and were represented by the terms Chrusos and Chruse. These, as I have shewn, had no relation to gold, but to Chus, who was reverenced as the Sun, or Apollo; and was looked upon as Dionusus; but may more truly be esteemed Bacchus. Hence, when the poet Dionysius mentions the island Chruse in [135]India, his commentator observes; [Greek: Chruse nesos, legomene houtos, e dia to chruson pherein, e kata ton Dionuson;] and at last concludes, [136][Greek: Chrusous einai pos dokei ho helios.]

In a former dissertation concerning the Shepherd Kings in Egypt, I have shewn that they were the sons of Chus, who came into that country under the title of Auritae. They settled in a province named from them Cushan, which was at the upper part of Delta; and in aftertimes called Nomos Arabicus. It was in the vicinity of Memphis, and Aphroditopolis, which places they likewise [137]occupied. I have mentioned that Chusos was often expressed Chrusos, and the country of the Cuthim rendered the golden country. If then there be that uniformity in error which I maintain, it may be expected that, in the history of these places, there should be some reference to gold. It is remarkable that all this part of Egypt, conformably to what I have said, was called [Greek: Chruse], Chruse. Here was the campus aureus, and Aphrodite Aurea of the Romans: and all the country about Memphis was styled golden. To this Diodorus, among others, bears witness: [138][Greek: Ten te Aphroditen onomazesthai para tois enchoriois Chrusen EK PALAIAS PARADOSEOS, kai pedion einai kaloumenon Chruses Aphrodites peri ten onomazomenen Memphin]. When the Cuthite shepherds came into Egypt, they made Memphis the seat of royal [139]residence: and hard by was the nome of Aphrodite, and the Arabian nome, which they particularly possessed: and which, in consequence of it, were both styled the regions of the Cuthim. Hence came the title of [140]Aphrodite Chruse: and hence the country had the name of the Golden District. The island at the point of Delta, where stood the city Cercusora, is called Gieserat [141]Eddahib, or the Golden Island, at this day. Diodorus mentions, that this appellation of Chruse was derived from _a very antient tradition_. This tradition undoubtedly related to the shepherds, those sons of Chus, who were so long in possession of the country; and whose history was of the highest antiquity.

The Cuthites in the west occupied only some particular spots: but from Babylonia eastward the greatest part of that extensive sea-coast seems to have been in their possession. In the history of these parts, there is often some allusion to gold, as may be seen in the island Chruse, above-mentioned; and in the Chersonesus Aurea, which lay beyond the Ganges: and not only of gold, but sometimes a reference to brass; and this from a similar mistake. For as Chusus was changed to Chrusus, [Greek: Chrusos], gold; so was Cal-Chus, the hill, or place of Chus, converted to Chalcus, [Greek: Chalkos], brass. Colchis was properly Col-Chus; and therefore called also Cuta, and Cutaia. But what was Colchian being sometimes rendered Chalcion, [Greek: Kalkion], gave rise to the fable of brazen bulls; which were only Colchic Tor, or towers. There was a region named Colchis in [142]India: for where the Cuthites settled, they continually kept up the memory of their forefathers, and called places by their names. This being a secret to Philostratus, has led him into a deal of mysterious error. It is well known that this people were styled Oreitae, and Auritae, both in Egypt and in other parts. Philostratus says that [143]Apollonius came to a settlement of the Oreitae upon the Indian Ocean. He also visited their Pegadae; and, what is remarkable, he met with a people whose very rocks were brazen; their sand was brazen: the rivers conveyed down their streams fine filaments of brass: and the natives esteemed their land golden on account of the plenty of brass. Now what is this detail, but an abuse of terms, ill understood, and shamefully misapplied? Philostratus had heard of a region in India; the history of which he would fain render marvellous. The country, whither Apollonius is supposed to go, was a province of the Indo-Cuthites, who were to be met with in various parts under the title of Oreitae. They were worshippers of fire, and came originally from the land of Ur; and hence had that name. The Pegadae of the country are what we now call Pagodas; and which are too well known to need describing. There were in this part of the world several cities, and temples, dedicated to the memory of Chus. Some of these are famous at this day, though denominated after the Babylonish dialect Cutha, and Cuta; witness Calcutta, and Calecut. The latter seems to have been the capital of the region called of old Colchis. This was more truly expressed Cal-Chus; which Philostratus has mistaken for [Greek: Chalkos], brass; and made the very [144]rocks and rivers abound with that mineral. And yet, that the old mistake about gold may not be omitted, he concludes with a strange antithesis, by saying, that the natives esteemed their country Chrusitis, or golden, from the quantity of [145]brass.

It has been my endeavour to prove that what the Grecians represented by Chrusos, Chrusor, and Chrusaor, should have been expressed Chus, Chusos, and Chusor, called also Chus-Orus. Chus was the son of Ham; and though the names of the Grecian Deities are not uniformly appropriated, yet Ham is generally looked upon as [Greek: Helios], the Sun; and had the title Dis, and Dios: hence the city of Amon in Egypt was rendered Diospolis. If then Chrusos, and Chrusor, be, as I have supposed, Chus; the person so denominated must have been, according to the more antient mythology, the son of Helius, and Dios. We find accordingly that it was so. The Scholiast upon Pindar expressly says, [146][Greek: Dios pais ho Chrusos]. And in another place he is said to have been the offspring of Helius, who was no other than Cham. [147][Greek: Ek theias kai Huperionos Helios, ek de Heliou ho Chrusos.] Magic and incantations are attributed to Chus, as the inventor; and they were certainly first practised among his sons: hence it is said by Sanchoniathon, [148][Greek: Ton Chrusor logous askesai kai epoidas, kai manteias]. He was however esteemed a great benefactor; and many salutary inventions were ascribed to him. He had particularly the credit of being the first who ventured upon the seas: [149][Greek: Proton te panton anthropon pleusai]. Whether this can be said truly of Chus himself, is uncertain: it agrees full well with the history of his sons; who, as we have the greatest reason to be assured, were the first great navigators in the world.

* * * * *

OF

CANAAN, CNAAN,

AND

[Greek: CHNAS];

AND OF THE

DERIVATIVE [Greek: KUKNOS].

Lucian tells us, that, reflecting upon the account given of Phaethon, who fell thunderstruck into the Eridanus, and of his sisters, who were changed to poplars weeping amber, he took a resolution, if he should ever be near the scene of these wonderful transactions, to inquire among the natives concerning the truth of the [150]story. It so happened, that, at a certain time, he was obliged to go up the river above mentioned: and he says, that he looked about very wistfully; yet, to his great amazement, he saw neither amber nor poplar. Upon this he took the liberty to ask the people, who rowed him, when he should arrive at the amber-dropping trees: but it was with some difficulty that he could make them understand what he meant. He then explained to them the story of Phaethon: how he borrowed the chariot of the Sun; and being an awkward charioteer, tumbled headlong into the Eridanus: that his sisters pined away with grief; and at last were transformed to trees, the same of which he had just spoken: and he assured them, that these trees were to be found somewhere upon the banks, weeping amber. Who the deuce, says one of the boatmen, could tell you such an idle story? We never heard of any charioteer tumbling into the river; nor have we, that I know of, a single poplar in the country. If there were any trees hereabouts dropping amber, do you think, master, that we would sit here, day after day, tugging against stream for a dry groat, when we might step ashore, and make our fortunes so easily? This affected Lucian a good deal: for he had formed some hopes of obtaining a little of this precious commodity; and began to think that he must have been imposed upon. However, as Cycnus, the brother of Phaethon, was here changed to a swan, he took it for granted that he should find a number of those birds sailing up and down the stream, and making the groves echo with their melody. But not perceiving any in a great space, he took the liberty, as he passed onward, to put the question again to the boatmen; and to make inquiry about these birds. Pray, gentlemen, says he, at what particular season is it that your swans hereabouts sing so sweetly? It is said, that they were formerly men, and always at Apollo's side; being in a manner of his privy council. Their skill in music must have been very great: and though they have been changed into birds, they retain that faculty, and, I am told, sing most melodiously. The watermen could not help smiling at this account. Why, sir, says one of them, what strange stories you have picked up about our country, and this river? We have plied here, men and boys, for years; and to be sure we cannot say that we never saw a swan: there are some here and there towards the fens, which make a low dull noise: but as for any harmony, a rook or a jackdaw, in comparison of them, may be looked upon as a nightingale.

Such are the witty strictures of Lucian upon the story of Phaethon and Cycnus, as described by the poets. Whatever may have been the grounds upon which this fiction is founded, they were certainly unknown to the Greeks; who have misinterpreted what little came to their hands, and from such misconstruction devised these fables. The story, as we have it, is not uniformly told. Some, like Lucian, speak of swans in the plural; and suppose them to have been the ministers, and attendants of Apollo, who assisted at his concerts. Others mention one person only, called Cycnus; who was the reputed brother of Phaethon, and at his death was transformed to the bird of that name. The fable is the same whichever way it may be related, and the purport of it is likewise the same. There is one mistake in the story, which I must set right before I proceed; as it may be of some consequence in the process of my inquiry. Phaethon is represented by many of the poets as the offspring of the Sun, or Apollo: [151]Sole satus Phaethon. But this was a mistake, and to be found chiefly among the Roman poets. Phaethon was the Sun. It was a title of Apollo; and was given to him as the God of light. This is manifest from the testimony of the more early Greek poets, and particularly from Homer, who uses it in this acceptation.

[152][Greek: Oudepot' autous] [Greek: Eelios Phaethon epiderketai aktinessin.]

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 Mizraim, 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]AEgyptiaca numinum fana plena plangoribus: Graeca plerumque choreis. Hence the author of the Orphic Argonautica, speaking of the initiations in Egypt, mentions,

[156][Greek: Threnous t' Aiguption, kai Osiridos hiera chutla.]

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][Greek: Ailina melpein,] [Greek: Hoia para Kretessin anax eligainen Apollon] [Greek: Dakrucheon erateinon Atumnion.]