Chapter 5

_They had also long pillars, or obelisks, which referred to the sea; and upon which was delineated the whole system both of heaven and earth_; [Greek: amphis], _all around, both on the front of the obelisk, and on the other sides_. [Greek: Kiones Kosmou] were certainly maps, and histories of the universe; in the knowledge of which the Atlantians seem to have instructed their brethren the Herculeans. The Grecians, in their accounts, by putting one person for a people, have rendered the history obscure; which otherwise would be very intelligible. There is a passage in Eusebius, which may be rendered very plain, and to the purpose, if we make use of the clue above-mentioned. [208][Greek: Herodotos de legei ton Eraklea mantin kai phusikon genomenon para Atlantos tou Barbarou tou Phrugos diadechesthai tas tou Kosmou Kionas.] This may be paraphrased in the following manner; and with such latitude will be found perfectly consonant to the truth. _The Herculeans were a people much given to divination, and to the study of nature. Great part of their knowledge they are thought to have had transmitted to them from those Atlantians, who settled in Phrygia, especially the history of the earth and heavens; for all such knowledge the Atlantians had of old consigned to pillars and obelisks in that country: and from them it was derived to the Herculeans, or Heraclidae, of Greece._ The Atlantians were esteemed by the Grecians as barbarous: but they were in reality of the same family. Their chief ancestor was the father of the Peleiadae, or Ionim; of whom I shall hereafter have much to say: and was the supposed brother of Saturn. The Hellenes, though they did not always allow it, were undoubtedly of his race. This may be proved from Diodorus Siculus, who gives this curious history of the Peleiadae, his offspring. [209][Greek: Tautas de migeisas tois euphuestatois Herosi kai Theois archegous katastenai tou pleistou genous ton anthropon, tekousas tous di' areten Theous kai Heroas onomasthentas.--Parapleseos de kai tas allas Atlantidas gennesai paidas epiphaneis, hon tous men ethnon, tous de poleon genesthai ktistas; dioper ou monon par' eniois ton Barbaron, alla kai para tois Hellesi tous pleistous ton archaiotaton Heroon eis tautas anapherein to genos.] _These daughters of Atlas, by their connections and marriages with the most illustrious heroes, and divinities, may be looked up to as the heads of most families upon earth. And from them proceeded all those, who upon account of their eminence were in aftertimes esteemed Gods and Heroes_. And having spoken of Maia, and her offspring, the author proceeds to tell us, that _the other Atlantides in like manner gave birth to a most noble race: some of whom were the founders of nations; and others the builders of cities: insomuch that most of the more antient heroes, not only of those abroad, who were esteemed Barbari, but even of the Helladians, claimed their ancestry from them_. And they received not only their ancestry, but their knowledge also, [Greek: tou kosmou kionas]; all the celestial and terrestrial phenomena, which had been entrusted to the sacred pillars of the Atlantes, [Greek: hai gaien te kai ouranon amphis echousin], which contained descriptions both of the heavens, and the earth. From Phrygia they came at last to Hellas, where they were introduced by Anaximander, who is said, [210][Greek: Esdounai proton geographikon pinaka], _to have been the first who introduced a geographical chart_: or, as Laertius expresses it, [211][Greek: Ges kai Thalattes perimetron], _the circumference of the terraqueous globe delineated_.

Though the origin of maps may be deduced from Egypt, yet they were not the native Egyptians, by whom they were first constructed. Delineations of this nature were the contrivance of the Cuthites, or Shepherds. They were, among other titles, styled Saitae; and from them both astronomy and geometry were introduced in those parts. They, with immense labour, drained the lower provinces; erected stupendous buildings; and raised towers at the mouths of the river, which were opportunely situated for navigation. For, though the Mizraim were not addicted to commerce, yet it was followed by other families besides the Cuthites, who occupied the lower provinces towards the sea. The towers which were there raised served for lighthouses, and were, at the same time, temples, denominated from some title of the Deity, such as Canoph, Caneph, Cneph; also Perses, Proteus, Phanes, and Canobus. They were on both accounts much resorted to by mariners, and enriched with offerings. Here were deposited charts of the coast, and of the navigation of the Nile, which were engraved on pillars, and in aftertimes sketched out upon the Nilotic Papyrus. There is likewise reason to think that they were sometimes delineated upon walls. This leads me to take notice of a passage from Pherecydes Syrus, which seems to allude to something of this nature: though, I believe, in his short detail that he has misrepresented the author from whom he copied. He is said, by Theopompus, [212][Greek: proton peri tes phuseos, kai Theon, Hellesi graphein], _to have been the first who wrote for the benefit of his countrymen about nature and the Gods_. Suidas [213]mentions, that he composed a theogony; all which knowledge, we are assured, came from Egypt. It is certain that he studied in that[214] country; whence we may conclude, that the following history is Egyptian. He says, that Zas, or Jupiter, composed a large and curious robe, upon which he described the earth, and the ocean, and the habitations upon the ocean. [215][Greek: Zas poiei pharos mega te, kai kalon, kai en autoi poikillei Gen, kai Ogenon, kai ta Ogenou domata.] Now, Zas, or, as it should be rendered, Zan, was the Dorian title of Amon. And Ogenus, the Ocean, was the most antient name of the Nile; whence the Grecians borrowed their Oceanus. [216][Greek: Hoi gar Aiguptioi nomizousin okeanon einai ton par' autois potamon Neilon.] _The Egyptians, by the term Oceanus, understand their own river Nilus_. The same author, in another place, calls this river Oceames[217]. [Greek: Ton de potamon archaiotaton men onoma schein Okeamen, hos estin Hellenisti okeanos.] The former term, Ogenus, whence the Greeks borrowed their Oceanus, was a compound of Oc-Gehon, and Avas originally rendered Ogehonus. It signifies the noble Gehon, and is a name taken from one of the rivers of Paradise. The Nile was sometimes called simply Gehon, as we learn from the author of the Chronicon Paschale. [218][Greek: Echei de (he Aiguptos) potamon Geon--Neilon kaloumenon.] It was probably a name given by the Cuthites, from whom, as will be hereafter shewn, the river Indus had the name of Phison. [219][Greek: Potamoi onomastoi Indos, ho kai Pheison, Neilos, ho kai Geon.] _The two most celebrated rivers are the Indus, the same as the Phison, and the Nile, which is called the Gehon._ The river, also, of Colchis, rendered Phasis, and Phasin, was, properly, the Phison. The Nile, being of old styled Oc-Gehon, and having many branches, or arms, gave rise to the fable of the sea monster AEgeon, whom Ovid represents as supporting himself upon the whales of the ocean.

[220]Balaenarumque prementem AEgaeona suis immania terga lacertis.

The Scholiast upon Lycophron informs us farther, that the river had three names; and imagines that upon this account it was called Triton. [221][Greek: Triton ho Neilos, hoti tris metonomasthe; proteron gar Okeanos an ekaleito, deuteron Aetos;--to de Neilos neon esti.] I shall not at present controvert his etymology. Let it suffice, that we are assured, both by this author and by others, that the Nile was called Oceanus: and what is alluded to by Pherecydes is certainly a large map or chart. The robe of which he speaks was indeed a Pharos, [Greek: Pharos]; but a Pharus of a different nature from that which he describes. It was a building, a temple, which was not constructed by the Deity, but dedicated to him. It was one of those towers of which I have before treated; in which were described upon the walls, and otherwise delineated, [Greek: Ogenos kai Ogenou domata], the course of the Gehon, or Nile; and the towns and houses upon that river.

I imagine that the shield of Achilles, in Homer, was copied from something of this sort which the poet had seen in Egypt: for Homer is continually alluding to the customs, as well as to the history, of that kingdom. And, it is evident, that what he describes on the central part of the shield, is a map of the earth, and of the celestial appearances.

[222][Greek: En men Gaian eteux', en d' Ouranon, en de thalassan.] [Greek: En d' etithei POTAMOIO mega sthenos OKEANOIO.]

The antients loved to wrap up every thing in mystery and fable: they have therefore described Hercules, also, with a robe of this sort:

[223][Greek: Poikilon heima pheron, tupon Aitheros, eikona Kosmou:]

_He was invested with a robe, which was a type of the heavens, and a representation of the whole world._

The garment of Thetis, which the poets mention as given her upon her supposed marriage with Peleus, was a Pharos of the same kind as that described above. We may learn, from Catullus, who copied the story, that the whole alluded to an historical picture preserved in some tower; and that it referred to matters of great antiquity, though applied by the Greeks to later times, and ascribed to people of their own nation.

[224]Pulvinar vero Divae geniale locatur Sedibus in mediis; Indo quod dente politum Tincta tegit roseo conchylis purpura fuco. Haec vestis priscis hominum variata figuris Heroum mira virtutes indicat arte.

It contained a description of some notable achievements in the first ages; and a particular account of the Apotheosis of Ariadne, who is described, whatever may be the meaning of it, as carried by Bacchus to heaven. The story is said to have been painted on a robe, or coverlet; because it was delineated upon a Pharos: that word being equivocal, and to be taken in either sense. And here I cannot but take notice of the inconsistency of the Greeks, who make Theseus a partaker in this history; and suppose him to have been acquainted with Ariadne. If we may credit Plutarch[225], Theseus, as soon as he was advanced towards manhood, went, by the advice of his mother AEthra, from Troezen, in quest of his father AEgeus at Athens. This was some years after the Argonautic expedition; when Medea had left Jason, and put herself under the protection of this same AEgeus. After having been acknowledged by his father, Theseus went upon his expedition to Crete; where he is said to have first seen Ariadne, and to have carried her away. All this, I say, was done after Jason had married Medea, and had children by her; and after she had left him and was come to Athens. But the story of Ariadne, in the above specimen, is mentioned as a fact of far older date. It was prior to the arrival of Medea in Greece, and even to the Argonautic expedition. It is spoken of as a circumstance of the highest antiquity: consequently, [226]Theseus could not any ways be concerned in it.

There, is an account in Nonnus of a robe, or Pharos, which Harmonia is supposed to have worn when she was visited by the Goddess of beauty. There was delineated here, as in some above mentioned, the earth, and the heavens, with all the stars. The sea, too, and the rivers, were represented; and the whole was, at the bottom, surrounded by the ocean.

[227][Greek: Proten Gaian epasse mesomphalon, amphi de gaiei] [Greek: Ouranon esphairose tupoi kecharagmenon astron.] [Greek: Sumpherten de thalassan ephermose suzugi Gaiei,] [Greek: Kai potamous poikillen; ep' andromeoi de metopoi] [Greek: Taurophues morphouto kerasphoros enchloos eikon.] [Greek: Kai pumaten para pezan eueklostoio chitonos] [Greek: Okeanos kuklose peridromon antuga Kosmou.]

All this relates to a painting, either at Sidon or Berytus; which was delineated in a tower, or temple, sacred to Hermon.

Orpheus alludes to a Pharos of this sort, and to the paintings and furniture of it, in his description of the robes with which Apollo, or Dionusus, is invested. He speaks of them as the same Deity.

[228][Greek: Tauta de panta telein hierai skeuei pukasanta,] [Greek: Soma theou plattein periaugous Eelioio.] [Greek: Prota men argupheais enalinkion aktinessi] [Greek: Peplon phoinikeon, puri eikelon, amphibalesthai.] [Greek: Autar huperthe nebroio panaiolou heuru kathapsai] [Greek: Derma polustikton theros kata dexion omon,] [Greek: Astron daidaleon mimem', hierou te poloio.] [Greek: Eita d' huperthe nebres chruseon zostera balesthai,] [Greek: Pamphanoonta, perix sternon phoreein, mega sema.] [Greek: Euthus, hot' ek peraton gaies Phaethon anorouson] [Greek: Chruseiais aktisi balei rhoon Okeanoio,] [Greek: Auge d' aspetos ei, ana de drosoi amphimigeisa,] [Greek: Marmairei dineisin helissomene kata kuklon] [Greek: Prosthe theou, zone d' ar' hupo sternon ametreton] [Greek: Phainet' ar' okeanou kuklos, mega thaum' esidesthai.]

When the poet has thus adorned the Deity, we find, towards the conclusion, that these imaginary robes never shew to such advantage as in the morning. _When the sun_, says he, _rises from the extremities of the earth, and enlightens the ocean with his horizontal rays; then they appear in great splendour, which is increased by the morning dew._ All this investiture of the Deity relates to the earth and the heavens, which were delineated upon a [229]skin, [Greek: derma polustikton theros], styled [Greek: peplon]. This is described, [Greek: Astron daidaleon mimem', hierou te poloio]: _as a copy and imitation of all the celestial appearances_. The whole was deposited in a Pharos upon the sea shore, upon which the sun, at his rising, darted his early rays; and whose turrets glittered with the dew: [Greek: Hupo sternon ametreton phainet' ar' okeanou kuklos]: from the upper story of the tower, which was of an unmeasurable height, there was an unlimited view of the ocean. This vast element surrounded the edifice like a zone; and afforded a wonderful phaenomenon. Such, I imagine, is the solution of the enigma.

* * * * *

TAR, TOR, TARIT.

I have taken notice of the fears and apprehensions, under which the first navigators must necessarily have been, when they traversed unknown seas; and were liable to be entangled among the rocks, and shelves of the deep: and I mentioned the expedients of which they made use to obviate such difficulties, and to render the coast less dangerous. They built upon every hill, and promontory, where they had either commerce or settlement, obelisks, and towers, which they consecrated to some Deity. These served in a twofold capacity, both as seamarks by day, and for beacons by night. And as people in those times made only coasting voyages, they continually went on shore with offerings, in order to gain the assistance of the God, whoever there presided; for these towers were temples, and oftentimes richly furnished and endowed. They were built sometimes on artificial mounds; but generally on natural eminences, that they might be seen at a great distance. They were called by the Amonians, who first erected them, [230]Tar, and Tor; the same as the [Hebrew: TWR] of the Chaldees, which signified both a hill and tower. They were oftentimes compounded, and styled Tor-Is, or fire towers: on account of the light which they exhibited, and the fires which were preserved in them. Hence came the turris of the Romans; and the [Greek: turis, turrhis, tursis, tursos], of the Greeks. The latter, when the word Tor occurred in antient history, often changed it to [Greek: tauros], a bull; and invented a number of idle stories in consequence of this change. The Ophite God Osiris, the same as Apollo, was by the Amonians styled Oph-El, and Ope-El: and there was upon the Sinus Persicus a city Opis, where his rites were observed. There seems likewise to have been a temple sacred to him, named Tor-Opel; which the Greeks rendered [Greek: Tauropolos]. Strabo speaks of such an oracular temple; and says, that it was in the island Icaria, towards the mouth of the Tigris: [231][Greek: Neson Ikarion, kai hieron Apollonos hagion en autei, kai manteion Tauropolou.] Here, instead of Osiris, or Mithras, the serpent Deity, the author presents us with Apollo, the manager of bulls.

One of the principal and most antient settlements of the Amonians upon the ocean was at Gades; where a prince was supposed to have reigned, named Geryon. The harbour at Gades was a very fine one; and had several Tor, or Towers to direct shipping: and as it was usual to imagine the Deity, to whom the temple was erected, to have been the builder, this temple was said to have been built by Hercules. All this the Grecians took to themselves: they attributed the whole to the hero of Thebes: and as he was supposed to conquer wherever he came, they made him subdue Geryon; and changing the Tor, or Towers, into so many head of cattle, they [232]describe him as leading them off in triumph over the Pyranees and Alpes, to Hetruria, and so on to Calabria. From thence, for what reason we know not, he swims them over to Messana in Sicily: and after some stay he swims with them through the sea back again, all the while holding by one of their horns. The bulls of Colchis, with which Jason was supposed to have engaged, were probably of the same nature and original. The people of this country were Amonians, and had once a [233]mighty trade; for the security of which they erected at the entrance of the Phasis towers. These served both as light-houses, and temples; and were sacred to Adorus. They were on this account called Tynador, whence the Greeks formed Tyndarus, Tyndaris, and Tyndaridae. They were built after some, which stood near the city [234]Paraetonium of Egypt; and they are alluded to by the geographer Dionysius:

[235][Greek: Par de muchon Pontoio, meta chthona Tundaridaon,] [Greek: Kolchoi naietaousin epeludes Aiguptoio.]

Colchis was styled Cutaia, and had been early occupied by the sons of Chus. The chief city, whence the country has been in general denominated, was from its situation called Cal-Chus, and Col-Chus, the hill, or place of Chus. This by the Greeks was rendered Colchis: but as travellers are not uniform in expressing foreign terms, some have rendered what was Colchian, Chalcian, and from Colchus they have formed [Greek: Chalkos], brass. The Chalcian towers being moreover interpreted [Greek: tauroi], bulls, a story took its rise about the brazen bulls of Colchis. Besides this, there was in these towers a constant fire kept up for the direction of ships by night: whence the bulls were said to breath fire.

We however sometimes meet with sacred towers, which were really denominated Tauri from the worship of the mystic bull, the same as the Apis, and Mneuis of Egypt. Such was probably the temple of Minotaurus in Crete, where the [236]Deity was represented under an emblematical figure; which consisted of the body of a man with the head of a bull. In Sicily was a promontory Taurus, mentioned by Diodorus Siculus; which was called also Tauromenium. He acquaints us, that Hanno the Carthaginian sent his Admiral with orders [Greek: paraplein epi ton lophon kaloumenon Tauron], _to sail along the coast to the promontory named Taurus_. This Taurus, he thinks, was afterwards named [Greek: Tauromenion], Tauromenium, from the people who settled, and [237]remained there: as if this were the only place in the world where people settled and remained. It was an antient compound, and no part of it of Grecian [238]original. Tauromenium is the same as Menotaurium reversed: and the figure of the Deity was varied exactly in the same manner; as is apparent from the coins and engravings which have been found in Sicily. The Minotaur is figured as a man with the head of a bull; the Tauromen as a bull with the face of a [239]man.

Among the [240]Hetrurians this term seems to have been taken in a more enlarged sense; and to have signified a city, or town fortified. When they settled in Italy, they founded many places of strength; and are reputed to have been the first who introduced the art of fortification. [241][Greek: Tursenoi proton epheuron ten teichopoiian]. Hence the word Tar, and Tur, is often found in the composition of names, which relate to people of this country. They worshipped the Sun, styled Zan, and Zeen; whose temples were called Tur-Zeen: and in consequence of it one of the principal names by which their country was distinguished, was Turzenia. The Scholiast upon Lycophron mentions it as [242][Greek: Choran apo Tursenou kletheisan Tursenian], _a region, which from Tur-Seen was named Tursenia_. The Poet above takes notice of two persons by the names of Tarchon, and Turseen. [243][Greek: Tarchon te, kai Tursenos, aithones lukoi.] From Tarchon there was a city and district named [244]Tarcunia; from whence came the family of the Tarquins, or Tarquinii, so well known in the history of [245]Rome. The Amonians esteemed every emanation of light a fountain; and styled it Ain, and Aines: and as they built lighthouses upon every island and insular promontory, they were in consequence of it called Aines, Agnes, Inis, Inesos, Nesos, Nees: and this will be found to obtain in many different countries and languages. The Hetrurians occupied a large tract of sea-coast; on which account they worshipped Poseidon: and one of their principal cities was Poseidonium. They erected upon their shores towers and beacons for the sake of their navigation, which they called Tor-ain: whence they had a still farther denomination of Tur-aini, and their country was named Tur-ainia; the [Greek: Turrhenia] of the later Greeks. All these appellations are from the same object, the edifices which they erected: even Hetruria seems to have been a compound of Ai-tur; and to have signified the land of Towers. Another name for buildings of this nature was Turit, or Tirit; which signified a tower or turret. I have often mentioned that temples have been mistaken for Deities, and places for persons. We have had an instance of this above; where Tarchon, and Tursenus are supposed to have been founders of colonies. Torone was a place in Macedonia; and signifies literally the Tower of the Sun. The Poets have formed out of it a female personage; and supposed her to have been the wife of [246]Proteus. So Amphi-Tirit is merely an oracular tower. This too has by the Poets been changed to a female, Amphitrite; and made the wife of Neptune. The name of Triton is a contraction of Tirit-On; and signifies the tower of the Sun, like Torone: but a Deity was framed from it, who was supposed to have had the appearance of a man upwards, but downwards to have been like a fish. From this emblematical representation we may judge of the figure of the real Deity; and be assured that it could be no other than that of Atargatis and Dagon. The [247]Hetrurians were thought to have been the inventors of trumpets: and in their towers upon the sea-coast there were people appointed to be continually upon the watch both by day and night; and to give a proper signal, if any thing happened extraordinary. This was done by a blast from the trumpet; and Triton was hence feigned to have been Neptune's trumpeter. He is accordingly described by Nonnus,

[248][Greek: Tursenes Barudoupon echon salpinga thalasses;]