Chapter 4

The measures and harmony of the Canaanites seem to have been very affecting, and to have made a wonderful impression on the minds of their audience. The infectious mode of worship prevailed so far, that the children of Israel were forbidden to weep, and make lamentation upon a festival: [158][Greek: Einai gar heorten, kai me dein en autei klaiein, ou gar exeinai.] And Nehemiah gives the people a caution to the same purpose: [159]_This day is holy unto the Lord your God: mourn not, nor weep_. And Esdras counsels them in the same manner: [160]_This day is holy unto the Lord: be not sorrowful_. It is likewise in another place mentioned, that [161]_the Levites stilled all the people, saying, Hold your peace, for the day is holy: neither be ye grieved_. Such was the prohibition given to the Israelites: but among the Canaanites this shew of sorrow was encouraged, and made part of their [162]rites.

The father of this people is represented in the Mosaic history, according to our version, Canaan: but there is reason to think that by the Egyptians and other neighbouring nations it was expressed Cnaan. This by the Greeks was rendered [Greek: Chnaas], and [Greek: Chnas]; and in later times [Greek: Chna], Cna. [163][Greek: Chna, houtos he Phoinike ekaleito--to ethnikon Chnaos.] We are told by Philo from Sanchoniathon, that [164]Isiris the Egyptian, who found out three letters, was the brother of Cna: by which is meant, that Mizraim was the brother of Canaan. I have taken notice more than once of a particular term, [Greek: Uk], Uc; which has been passed over unnoticed by most writers: yet is to be found in the composition of many words; especially such as are of Amonian original. The tribe of Cush was styled by Manethon, before the passage was depraved, [Greek: Ukkousos]. Uch, says this author, in the sacred language of Egypt, signifies a [165]king. Hence it was conferred as a title upon the God Sehor, who, as we may infer from Manethon and [166]Hellanicus, was called Ucsiris, and Icsiris; but by the later Greeks the name was altered to Isiris and Osiris. And not only the God Sehor, or Sehoris was so expressed; but Cnas, or Canaan, had the same title, and was styled Uc-Cnas, and the Gentile name or possessive was Uc-cnaos, [Greek: Uk-knaos: to ethnikon gar Chnaos], as we learn from Stephanus. The Greeks, whose custom it was to reduce every foreign name to something similar in their own language, changed [Greek: Ukknaos] to [Greek: Kukneios], Uc Cnaus to Cucneus; and from [Greek: Uk Knas] formed [Greek: Kuknos]. Some traces of this word still remain, though almost effaced; and may be observed in the name of the Goddess Ichnaia. Instead of Uc-Cnaan the son of Ham, the Greeks have substituted this personage in the feminine, whom they have represented as the daughter of the Sun. She is mentioned in this light by Lycophron: [167][Greek: Tes Heliou thugatros Ichnaias brabeus]. They likewise changed Thamuz and Thamas of Canaan and Egypt to Themis a feminine; and called her Ichnaia Themis. She is so styled by Homer.

[168][Greek: Theai d' esan endothi pasai,] [Greek: Hossai aristai esan, Dione te, Rheie te,] [Greek: Ichnaie te Themis, kai agastonos Amphitrite.]

[Greek: Ichnaia] is here used adjectively. [Greek: Ichnaia Themis] signifies Themis, or Thamuz, of [169]Canaan.

There was another circumstance, which probably assisted to carry on the mistake: a Canaanitish temple was called both Ca-Cnas, and Cu-Cnas; and adjectively[170] Cu-Cnaios; which terms there is reason to think were rendered [Greek: Kuknos], and [Greek: Kukneios]. Besides all this, the swan was undoubtedly the insigne of Canaan, as the eagle and vulture were of Egypt, and the dove of Babylonia. It was certainly the hieroglyphic of the country. These were the causes which contributed to the framing many idle legends, such as the poets improved upon greatly. Hence it is observable, that wherever we may imagine any colonies from Canaan to have settled and to have founded temples, there is some story about swans: and the Greeks, in alluding to their hymns, instead of [Greek: Ykknaon asma,] the music of Canaan, have introduced [Greek: kukneion asma,] the singing of these birds: and, instead of the death of Thamuz, lamented by the Cucnaans, or priests, they have made the swans sing their own dirge, and foretell their own funeral. Wherever the Canaanites came, they introduced their national worship; part of which, as I have shewn, consisted in chanting hymns to the honour of their country God. He was the same as Apollo of Greece: on which account, Lucian, in compliance with the current notion, says, that the Cycni were formerly the assessors and ministers of that Deity. By this we are to understand, that people of this denomination were in antient times his priests. One part of the world, where this notion about swans prevailed, was in Liguria, upon the banks of the Eridanus. Here Phaethon was supposed to have met with his downfal; and here his brother Cycnus underwent the metamorphosis, of which we have spoken. In these parts some Amonians settled very early; among whom it appears that there were many from Canaan. They may be traced by the mighty works which they carried on; for they drained the river towards its mouth, and formed some vast canals, called Fossae Philistinae. Pliny, speaking of the entrance into the Eridanus, says, [171]Inde ostia plana, Carbonaria, ac fossiones Philistinae, quod alii Tartarum vocant: omnia ex Philistinae fossae abundatione nascentia. These canals were, undoubtedly the work of the Canaanites, and particularly of some of the Caphtorim, who came from Philistim: and hence these outlets of the river were named Philistinae. The river betrays its original in its name; for it has no relation to the Celtic language, but is apparently of Egyptian or Canaanitish etymology. This is manifest from the terms of which it is made up; for it is compounded of Ur-Adon, sive Orus Adonis; and was sacred to the God of that name. The river, simply, and out of composition, was Adon, or Adonis: and it is to be observed, that this is the name of one of the principal rivers in Canaan. It ran near the city Biblus, where the death of Thamuz was particularly lamented. It is a circumstance taken notice of by many authors, and most pathetically described by Milton.

[172]Thammuz came next behind, Whose annual wound in Lebanon allur'd The Syrian damsels to lament his fate In amorous ditties all a summer's day: While smooth Adonis from his native rock Ran purple to the sea; suppos'd with blood Of Thammuz yearly wounded.

It is said that the Eridanus was so called first by [173]Pherecydes Syrus: and that my etymology is true, may in great measure be proved from the [174]Scholiast upon Aratus. He shews that the name was of Egyptian original, at least consonant to the language of Egypt; for it was the same as the Nile. It is certain that it occurred in the antient sphere of Egypt, whence the Grecians received it. The great effusion of water in the celestial sphere, which, Aratus says, was the Nile, is still called the Eridanus: and, as the name was of oriental original, the purport of it must be looked for among the people of those parts. The river Strymon, in Thrace, was supposed to abound with swans, as much as the Eridanus; and the antient name of this river was Palaestinus. It was so called from the Amonians, who settled here under the name of Adonians, and who founded the city Adonis. They were by the later Greeks styled, after the Ioenic manner, Edonians, and their city Edonis. [175][Greek: Strumon potamos esti tes Thrakes kata polin Edonida, prosegoreueto de proteron Palaistinos.] _The Strymon is a river of Thrace, which runs by the city Edonis: it was of old called the river Palaestinus_. In these places, and in all others where any of the Canaanites settled, the Grecians have introduced some story about swans.

Some of them seem to have gained access at Delphi; as did likewise others from Egypt: and by such was that oracle first founded. Egypt, among other names, was called Ait, and Ai Ait, by the Greeks expressed [Greek: Aetia]: [176][Greek: Eklethe de--kai AETIA.] The natives, in consequence of it, were called [Greek: Aetioi], and [Greek: Aetai]; which was interpreted eagles. Hence, we are told by Plutarch, that some of the feathered kind, either eagles or swans, came from the remote parts of the earth, and settled at Delphi. [177][Greek: Aetous tinas, e Kuknous, o Terentiane Priske, muthologousin apo ton akron tes ges epi to meson pheromenous eis tauto sumpesein Puthoi peri ton kaloumenon omphalon.] These eagles and swans undoubtedly relate to colonies from Egypt and Canaan. I recollect but one philosopher styled Cygnus; and, what is remarkable, he was of Canaan. Antiochus, the Academic, mentioned by Cicero in his philosophical works, and also by [178]Strabo, was of Ascaloun, in Palestine; and he was surnamed Cygnus, the Swan: which name, as it is so circumstanced, must, I think, necessarily allude to this country.

As in early times colonies went by the name of the Deity whom they worshipped, or by the name of the insigne and hieroglyphic under which their country was denoted, every depredation made by such people was placed to the account of the Deity under such a device. This was the manner in which poets described things: and, in those days, all wrote in measure. Hence, instead of saying that the Egyptians, or Canaanites, or Tyrians, landed and carried off such and such persons; they said, that it was done by Jupiter, in the shape of an eagle, or a swan, or a bull: substituting an eagle for Egypt, a swan for Canaan, and a bull for the city of [179]Tyre. It is said of the Telchines, who were Amonian priests, that they came to Attica under the conduct of Jupiter in the shape of an eagle.

[180][Greek: Aietos hegemoneue di aitheros antitupos Zeus.]

By which is meant, that they were Egyptian priests; and an eagle was probably the device in their standard, as well as the insigne of their nation.

Some of the same family were to be found among the Atlantes of Mauritania, and are represented as having the shape of swans. Prometheus, in AEschylus, speaks of them in the commission which he gives to Io: [181]_You must go_, says he, _as far as the city Cisthene in the Gorgonian plains, where the three Phorcides reside; those antient, venerable ladies, who are in the shape of swans, and have but one eye, of which they make use in common._ This history relates to an Amonian temple founded in the extreme parts of Africa; in which there were three priestesses of Canaanitish race; who, on that account, are said to be in the shape of swans. The notion of their having but one eye among them took its rise from an hieroglyphic very common in Egypt, and probably in Canaan: this was the representation of an eye, which was said to be engraved upon the pediment of their [182]temples. As the land of Canaan lay so opportunely for traffic, and the emigrants from most parts went under their conduct, their history was well known. They navigated the seas very early, and were necessarily acquainted with foreign regions; to which they must at one time have betaken themselves in great numbers, when they fled before the sons of Israel. In all the places where they settled they were famous for their hymns and music; all which the Greeks have transferred to birds, and supposed that they were swans who were gifted with this harmony. Yet, sweet as their notes are said to have been, there is not, I believe, a person upon record who was ever a witness to it. It is, certainly, all a fable. When, therefore, Plutarch tells us that Apollo was pleased with the music of swans, [183][Greek: mousikei te hedetai, kai kuknon phonais]; and when AEschylus mentions their singing their own dirges; they certainly allude to Egyptian and Canaanitish priests, who lamented the death of Adon and Osiris. And this could not be entirely a secret to the Grecians, for they seem often to refer to some such notion. Socrates termed swans his fellow-servants: in doing which he alluded to the antient priests, styled Cycni. They were people of the choir, and officiated in the temples of the same Deities; whose servant he professed himself to be. Hence Porphyry assures us, [184][Greek: Hou paizon homodoulous autou elegen tous kuknous (Sokrates)], _that Socrates was very serious when he mentioned swans as his fellow-servants._ When, therefore, Aristophanes speaks of the [185]Delian and Pythian swans, they are the priests of those places, to whom he alludes. And when it is said by Plato, that the soul of Orpheus, out of disgust to womankind, led the life of a [186]swan, the meaning certainly is, that he retired from the world to some cloister, and lived a life of celibacy, like a priest. For the priests of many countries, but particularly of Egypt, were recluses, and devoted themselves to [187]celibacy: hence monkery came originally from Egypt. Lycophron, who was of Egypt, and skilled in antient terms, styles Calchas, who was the priest of Apollo, a swan. [188][Greek: Molossou kupeos koitou kuknon.] These epithets, the Scholiast tells us, belong to Apollo; and Calchas is called a swan, [Greek: dia to geraion, kai mantikon]: _because he was an old prophet and priest_. Hence, at the first institution of the rites of Apollo, which is termed the birth of the Deity, at Delos, it is said that many swans came from the coast of Asia, and went round the island for the space of seven days.

[189][Greek: Kuknoi de theou melpontes aoidoi] [Greek: Meonion Paktolon ekuklosanto lipontes] [Greek: Hebdomakis peri Delon; epeeisan de locheiei] [Greek: Mousaon ornithes, aoidotatoi peteenon.]

The whole of this relates to a choir of priests, who came over to settle at Delos, and to serve in the newly erected temple. They circled the island seven times; because seven, of old, was looked upon as a mysterious and sacred number.

[190][Greek: Hebdome ein agathois, kai hebdome esti genethle.] [Greek: Hebdome en protoisi, kai hebdome esti teleie.] [Greek: Hebdomatei de hoi tetelesmena panta tetuktai.] [Greek: Hepta de panta tetuktai en ouranoi asteroenti.]

The birds in the island of Diomedes, which were said to have been originally companions of that hero, were undoubtedly priests, and of the same race as those of whom I have been treating. They are represented as gentle to good men, and averse to those who are bad. Ovid describes their shape and appearance: [191]Ut non cygnorum, sic albis proxima cygnis; which, after what has been said, may, I think, be easily understood.

If then the harmony of swans, when spoken of, not only related to something quite foreign, but in reality did not of itself exist, it may appear wonderful that the antients should so universally give into the notion. For not only the poets, but [192]Plato, Plutarch, Cicero, Pliny, with many others of high rank, speak of it as a circumstance well known. But it is to be observed, that none of them speak from their own experience: nor are they by any means consistent in what they say. Some mention this singing as a general faculty; which was exerted at all times: others limit it to particular seasons, and to particular places. Aristotle seems to confine it to the seas of [193]Africa: [194]Aldrovandus says, that it may be heard upon the Thames near London. The account given by Aristotle is very remarkable. He says, that mariners, whose course lay through the Libyan sea, have often met with swans, and heard them singing in a melancholy strain: and upon a nearer approach, they could perceive that some of them were dying, from whom the harmony proceeded. Who would have expected to have found swans swimming in the salt sea, in the midst of the Mediterranean? There is nothing that a Grecian would not devise in support of a favourite error. The legend from beginning to end is groundless: and though most speak of the music of swans as exquisite; yet some absolutely deny [195]the whole of it; and others are more moderate in their commendations. The watermen in Lucian give the preference to a jackdaw: but Antipater in some degree dissents, and thinks that the swan has the advantage.

[196][Greek: Loiteros kuknon mikros throos, ee koloion] [Greek: Krogmos.]

And Lucretius confesses, that the screaming of a crane is not quite so pleasing:

[197]Parvus ut est, Cygni melior canor, ille gruum quam Clamor:

Which however is paying them no great compliment. To these respectable personages I must add the evidence of a modern; one too of no small repute, even the great Scaliger. He says, that he made a strict scrutiny about this affair, when in Italy; and the result of his observations was this: [198]Ferrariae multos (cygnos) vidimus, sed cantores sane malos, neque melius ansere canere.

* * * * *

OF

TEMPLE SCIENCE.

The Egyptians were very famous for geometrical knowledge: and as all the flat part of their country was annually overflowed, it is reasonable to suppose that they made use of this science to determine their lands, and to make out their several claims, at the retreat of the waters. Many indeed have thought, that the confusion of property, which must for a while have prevailed, gave birth to practical [199]geometry, in order to remedy the evil: and in consequence of it, that charts and maps were first delineated in this country. These, we may imagine, did not relate only to private demesnes: but included also the course of the Nile in its various branches; and all the sea coast, and its inlets, with which lower Egypt was bounded.

It is very certain, that the people of Colchis, who were a colony from Egypt, had charts of this sort, with written descriptions of the seas and shores, whithersoever they traded: and they at one time carried on a most extensive commerce. We are told, says the [200]Scholiast upon Apollonius, that the Colchians still retain the laws and customs of their forefathers: and they have pillars of stone, upon which are engraved maps of the continent, and of the ocean: [Greek: Eisi de, phesi, kai nomoi par' autois ton Progonon, kai Stelai, en hais ges kai thalasses anagraphai eisi.] The poet, upon whom the above writer has commented, calls these pillars, [Greek: kurbeis]: which, we are told, were of a square figure, like obelisks: and on these, he says, were delineated all the passages of the sea; and the boundaries of every country upon the earth.

[201][Greek: Hoi de toi graptas pateron hethen eiruontai] [Greek: Kurbeas, hois eni pasai hodoi, kai peirat' easin] [Greek: Hugres te, trapheres te, perix epineissomenoisin.]

These delineations had been made of old, and transmitted to the Colchians by their forefathers; which forefathers were from [202]Egypt.

If then the Colchians had this science, we may presume that their mother country possessed it in as eminent a degree: and we are assured, that they were very knowing in this article. Clemens Alexandrinus [203]mentions, that there were maps of Egypt, and charts of the Nile very early. And we are moreover told, that Sesostris (by which is meant the Sethosians) drew upon boards schemes of all the countries, which he had traversed: and copies of these were given both to [204]the Egyptians, and to the Scythians, who held them in high estimation. This is a curious account of the first delineation of countries, and origin of maps; which were first described upon [205]pillars. We may from hence be enabled to solve the enigma concerning Atlas, who is said to have supported the heavens upon his shoulders. This took its rise from some verses in Homer, which have been strangely misconstrued. The passage is in the Odyssey; where the poet is speaking of Calypso, who is said to be the daughter of Atlas, [Greek: oloophronos], a person of deep and recondite knowledge:

[206][Greek: Atlantos thugater oloophronos, hoste thalasses] [Greek: Pases benthea oiden, echei de te KIONAS autos] [Greek: Makras, hai Gaian te kai Ouranon amphis echousin.]

It is to be observed, that when the antients speak of the feats of Hercules, we are to understand the Herculeans; under the name of Cadmus is meant the Cadmians; under that of Atlas, the Atlantians. With this allowance how plain are the words of Homer! The [207]Atlantians settled in Phrygia and Mauritania; and, like the Colchians, were of the family of Ham. They had great experience in sea affairs: and the poet tells us, that they knew all the soundings in the great deep.

[Greek: Echei de te Kionas autos] [Greek: Makras, hai Gaien te kai Ouranon amphis echousin.]