Chapter 6

_as possessing the deep toned trumpet of the Hetrurian main_. However in early times these brazen instruments were but little known: and people were obliged to make use of what was near at hand, the conchs of the sea, which every strand afforded. By sounding these, they gave signals from the top of the towers when any ship appeared: and this is the implement with which Triton is more commonly furnished. The antients divided the night into different watches; the last of which was called cockcrow: and in consequence of this they kept a cock in their Tirat, or Towers, to give notice of the dawn. Hence this bird was sacred to the Sun, and named Alector, [Greek: Alektor]: which seems to be a compound out of the titles of that Deity, and of the tower set apart for his service: for all these towers were temples. Those styled Tritonian were oracular; as we may infer from the application made by the Argonauts. What Homer attributes to Proteus, Pindar ascribes to Triton. [249][Greek: Manteuetai de hos par' Omeroi Proteus, kai para Pindaroi Triton tois Argonautais.] Pausanias mentions a tradition of a [250]Triton near Tanagra, who used to molest women, when they were bathing in the sea; and who was guilty of other acts of violence. He was at last found upon the beach overpowered with wine; and there slain. This Triton was properly a Tritonian, a priest of one of these temples: for the priests appear to have been great tyrants, and oftentimes very brutal. This person had used the natives ill; who took advantage of him, when overpowered with liquor, and put him to death.

The term Tor, in different parts of the world, occurs sometimes a little varied. Whether this happened through mistake, or was introduced for facility of utterance, is uncertain. The temple of the Sun, Tor Heres, in Phenicia was rendered [Greek: Trieres], Trieres; the promontory Tor-Ope-On, in Caria, Triopon; Tor-Hamath, in Cyprus, Trimathus; Tor-Hanes, in India, Trinesia; Tor-Chom, or Chomus, in Palestine, Tricomis. In antient times the title of Anac was often conferred upon the Deities; and their temples were styled Tor-Anac, and Anac-Tor. The city Miletus was named [251]Anactoria: and there was an Herouem at Sparta called [Greek: Anaktoron], Anactoron; where Castor and Pollux had particular honours, who were peculiarly styled Anactes. It was from Tor-Anac that Sicily was denominated Trinacis and Trinacia. This, in process of time, was still farther changed to Trinacria; which name was supposed to refer to the triangular form of the island. But herein was a great mistake; for, the more antient name was Trinacia, as is manifest from Homer:

[252][Greek: Hoppote de proton pelaseis euergea nea] [Greek: Trinakiei nesoi.]

And the name, originally, did not relate to the island in general, but to a part only, and that a small district near AEtna. This spot had been occupied by the first inhabitants, the Cyclopians, Lestrygons, and Sicani: and it had this name from some sacred tower which they built. Callimachus calls it, mistakenly, Trinacria, but says that it was near AEtna, and a portion of the antient Sicani.

[253][Greek: Aue d' ar' Aitna,] [Greek: Aue de Trinakrie Sikanon hedos.]

The island Rhodes was called [254]Trinacia, which was not triangular: so that the name had certainly suffered a variation, and had no relation to any figure. The city Trachin, [Greek: Trachin], in Greece, was properly Tor-chun, turris sacra vel regia, like Tarchon in Hetruria. Chun and Chon were titles, said peculiarly to belong to Hercules: [255][Greek: Ton Heraklen phesi kata ton Aiguption dialekton Kona legesthai.] We accordingly find that this place was sacred to Hercules; that it was supposed to have been [256]founded by him; and that it was called [257]Heraclea.

I imagine that the trident of Poseidon was a mistaken implement; as it does not appear to have any relation to the Deity to whom it has been by the Poets appropriated. Both the towers on the sea-coast, and the beacons, which stood above them, had the name of Tor-ain. This the Grecians changed to Triaina, [Greek: Triaina], and supposed it to have been a three-pronged fork. The beacon, or Torain, consisted of an iron or brazen frame, wherein were three or four tines, which stood up upon a circular basis of the same metal. They were bound with a hoop; and had either the figures of Dolphins, or else foliage in the intervals between them. These filled up the vacant space between the tines, and made them capable of holding the combustible matter with which they were at night filled. This instrument was put upon a high pole, and hung sloping sea-ward over the battlements of the tower, or from the stern of a ship: with this they could maintain, either a smoke by day, or a blaze by night. There was a place in Argos named [258]Triaina, which was supposed to have been so called from the trident of Neptune. It was undoubtedly a tower, and the true name Tor-ain; as may be shewn from the history with which it is attended. For it stood near a fountain, though a fountain of a different nature from that of which we have been speaking. The waters of Amumone rose here: which Amumone is a variation from Amim-On, _the waters of the Sun_. The stream rose close to the place, which was named Tor-ain, from its vicinity to the fountain.

Cerberus was the name of a place, as well as Triton and Torone, though esteemed the dog of hell. We are told by [259]Eusebius, from Plutarch, that Cerberus was the Sun: but the term properly signified the temple, or place, of the Sun. The great luminary was styled by the Amonians both Or and Abor; that is, _light_, and _the parent of light:_ and Cerberus is properly Kir-Abor, the place of that Deity. The same temple had different names, from the diversity of the God's titles who was there worshipped. It was called TorCaph-El; which was changed to [Greek: trikephalos], just as Cahen-Caph-El was rendered [Greek: kunokephalos]: and Cerberus was hence supposed to have had three heads. It was also styled Tor-Keren, Turris Regia; which suffered a like change with the word above, being expressed [Greek: trikarenos]: and Cahen Ades, or Cerberus, was hence supposed to have been a triple-headed monster. That these idle figments took their rise from names of places, ill expressed and misinterpreted, may be proved from Palaephatus. He abundantly shews that the mistake arose hence, though he does not point out precisely the mode of deviation. He first speaks of Geryon, who was supposed to have had three heads, and was thence styled [Greek: trikephalos.] [260][Greek: En de toionde touto; polis estin en toi Euxinoi pontoi Trikarenia kaloumene kl.] _The purport of the fable about Geryones is this: There was, upon the Pontus Euxinus, a city named Tricarenia; and thence came the history_ [Greek: Geruonou tou Trikarenou], _of Geryon the Tricarenian; which was interpreted, a man with three heads._ He mentions the same thing of Cerberus. [261][Greek: Legousi peri Kerberou, hos kuon en, echon treis kephalas; delon de hoti kai houtos apo tes poleos eklethe Trikarenos, hosper ho Geruones.] _They say of Cerberus, that he was a dog with three heads: but it is plain that he was so called from a city named Tricaren, or Tricarenia, as well as Geryones_. Palaephatus says, very truly, that the strange notion arose from a place. But, to state more precisely the grounds of the mistake, we must observe, that from the antient Tor-Caph-El arose the blunder about [Greek: trikephalos]; as, from Tor-Keren, rendered Tricarenia, was formed the term [Greek: trikarenos]: and these personages, in consequence of it, were described with three heads.

As I often quote from Palaephatus, it may be proper to say something concerning him. He wrote early: and seems to have been a serious and sensible person; one, who saw the absurdity of the fables, upon which the theology of his country was founded. In the purport of his name is signified an antiquarian; a person, who dealt in remote researches: and there is no impossibility, but that there might have casually arisen this correspondence between his name and writings. But, I think, it is hardly probable. As he wrote against the mythology of his country, I should imagine that [Greek: Palaiphatos], Palaephatus, was an assumed name, which he took for a blind, in order to screen himself from persecution: for the nature of his writings made him liable to much ill will. One little treatise of [262]Palaephatus about Orion is quoted verbatim by the Scholiast upon [263]Homer, who speaks of it as a quotation from Euphorion. I should therefore think, that Euphorion was the name of this writer: but as there were many learned men so called, it may be difficult to determine which was the author of this treatise.

Homer, who has constructed the noblest poem that was ever framed, from the strangest materials, abounds with allegory and mysterious description. He often introduces ideal personages, his notions of which he borrowed from the edifices, hills, and fountains; and from whatever savoured of wonder and antiquity. He seems sometimes to blend together two different characters of the same thing, a borrowed one, and a real; so as to make the true history, if there should be any truth at bottom, the more extraordinary and entertaining.

I cannot help thinking, that Otus and Ephialtes, those gigantic youths, so celebrated by the Poets, were two lofty towers. They were building to Alohim, called [264]Aloeus; but were probably overthrown by an earthquake. They are spoken of by Pindar as the sons of Iphimedeia; and are supposed to have been slain by Apollo in the island Naxos.

[265][Greek: En de Naxoi] [Greek: Phanti thanein liparai Iphimedeias paidas] [Greek: Oton, kai se, tolmaeis Ephialta anax.]

They are also mentioned by Homer, who styles them [Greek: gegeneis], or earthborn: and his description is equally fine.

[266][Greek: Kai rh' eteken duo paide, minunthadio de genesthen,] [Greek: Oton t' antitheon, telekleiton t' Ephialten;] [Greek: Hous de mekistous threpse zeidoros aroura,] [Greek: Kai polu kallistous meta ge kluton Oriona.] [Greek: Enneoroi gar toi ge, kai enneapechees esan] [Greek: Euros, atar mekos ge genesthen enneorguioi.]

Homer includes Orion in this description, whom he mentions elsewhere; and seems to borrow his ideas from a similar object, some tower, or temple, that was sacred to him. Orion was Nimrod, the great hunter in the Scriptures, called by the Greeks Nebrod. He was the founder of Babel, or Babylon; and is represented as a gigantic personage. The author of the Paschal Chronicle speaks of him in this light. [267][Greek: Nebrod Giganta, ton ten Babulonian ktisanta--hontina kalousin Oriona.] He is called Alorus by Abydenus, and Apollodorus; which was often rendered with the Amonian prefix Pelorus. Homer describes him as a great hunter; and of an enormous stature, even superior to the Aloeidae above mentioned.

[268][Greek: Ton de met' Oriona Pelorion eisenoesa,] [Greek: Theras homou eileunta kat' asphodelon leimona.]

The Poet styles him Pelorian; which betokens something vast, and is applicable to any towering personage, but particularly to Orion. For the term Pelorus is the name by which the towers of Orion were called. Of these there seems to have been one in Delos; and another of more note, to which Homer probably alluded, in Sicily; where Orion was particularly reverenced. The streight of Rhegium was a dangerous pass: and this edifice was erected for the security of those who were obliged to go through it. It stood near Zancle; and was called [269]Pelorus, because it was sacred to Alorus, the same as [270]Orion. There was likewise a river named from him, and rendered by Lycophron [271]Elorus. The tower is mentioned by Strabo; but more particularly by Diodorus Siculus. He informs us that, according to the tradition of the place, Orion there resided; and that, among other works, he raised this very mound and promontory, called Pelorus and Pelorias, together with the temple, which was situated upon it. [272][Greek: Oriona proschosai to kata ten Peloriada keimenon akroterion, kai to temenos tou Poseidonos kataskeuasai, timomenon hupo ton enchorion diapherontos.] We find from hence that there was a tower of this sort, which belonged to Orion: and that the word Pelorion was a term borrowed from these edifices, and made use of metaphorically, to denote any thing stupendous and large. The description in Homer is of a mixed nature: wherein he retains the antient tradition of a gigantic person; but borrows his ideas from the towers sacred to him. I have taken notice before, that all temples of old were supposed to be oracular; and by the Amonians were called Pator and Patara. This temple of Orion was undoubtedly a Pator; to which mariners resorted to know the event of their voyage, and to make their offerings to the God. It was on this account styled Tor Pator; which being by the Greeks expressed [Greek: tripator], tripator, gave rise to the notion, that this earthborn giant had three fathers.

[273][Greek: Orion tripator apo meteros anthore gaies.]

These towers, near the sea, were made use of to form a judgment of the weather, and to observe the heavens: and those which belonged to cities were generally in the Acropolis, or higher part of the place. This, by the Amonians, was named Bosrah; and the citadel of Carthage, as well as of other cities, is known to have been so denominated. But the Greeks, by an unavoidable fatality, rendered it uniformly [274][Greek: bursa], bursa, a skin: and when some of them succeeded to Zancle [275]in Sicily, finding that Orion had some reference to Ouran, or Ouranus, and from the name of the temple ([Greek: tripator]) judging that he must have had three fathers, they immediately went to work, in order to reconcile these different ideas. They accordingly changed Ouran to [Greek: ourein]; and, thinking the misconstrued hide, [Greek: bursa], no improper utensil for their purpose, they made these three fathers co-operate in a most wonderful manner for the production of this imaginary person; inventing the most slovenly legend that ever was devised. [276][Greek: Treis (theoi) tou sphagentos boos bursei enouresan, kai ex autes Orion egeneto.] Tres Dei in bovis mactati pelle minxerunt, et inde natus est Orion.

* * * * *

TIT AND TITH.

When towers were situated upon eminences fashioned very round, they were by the Amonians called Tith; which answers to [Hebrew: TD] in Hebrew, and to [277][Greek: titthe], and [Greek: titthos], in Greek. They were so denominated from their resemblance to a woman's breast; and were particularly sacred to Orus and Osiris, the Deities of light, who by the Grecians were represented under the title of Apollo. Hence the summit of Parnassus was [278]named Tithorea, from Tith-Or: and hard by was a city, mentioned by Pausanias, of the same name; which was alike sacred to Orus and Apollo. The same author takes notice of a hill, near Epidaurus, called [279][Greek: Tittheion oros Apollonos.] There was a summit of the like nature at Samos, which, is by Callimachus styled _the breast of Parthenia_: [280][Greek: Diabrochon hudati maston Parthenies.] Mounds of this nature are often, by Pausanias and Strabo, termed, from their resemblance, [281][Greek: mastoeideis]. Tithonus, whose longevity is so much celebrated, was nothing more than one of these structures, a Pharos, sacred to the sun, as the name plainly shews. Tith-On is [Greek: mastos heliou], _the mount of the [282]Sun_. As he supplied the place of that luminary, he is said to have been beloved by Aurora, and through her favour to have lived many ages. This, indeed, is the reverse of that which is fabled of the [283]Cyclopes, whose history equally relates to edifices. They are said to have raised the jealousy of Apollo, and to have been slain by his arrows: yet it will be found at bottom of the same purport. The Cyclopian turrets upon the Sicilian shore fronted due east: and their lights must necessarily have been extinguished by the rays of the rising Sun. This, I imagine, is the meaning of Apollo's slaying the Cyclopes with his arrows. Tethys, the antient Goddess of the sea, was nothing else but an old tower upon a mount; of the same shape, and erected for the same purposes, as those above. On this account it was called Tith-Is, [Greek: mastos puros.] Thetis seems to have been a transposition of the same name, and was probably a Pharos, or Fire-tower, near the sea.

These mounts, [Greek: lophoi mastoeideis], were not only in Greece; but in Egypt, Syria, and most parts of the world. They were generally formed by art; being composed of earth, raised very high; which was sloped gradually, and with great exactness: and the top of all was crowned with a fair tower. The situation of these buildings made them be looked upon as places of great safety: and the reverence in which they were held added to the security. On these accounts they were the repositories of much wealth and treasure: in times of peril they were crowded with things of value. In Assyria was a temple named Azara; which the Parthian plundered, and is said to have carried off ten thousand talents: [284][Greek: Chai ere palanton murion gazan.] The same author mentions two towers of this sort in Judea, not far from Jericho, belonging to Aristobulus and Alexander, and styled [285][Greek: Gazophulakia ton Turannon]: which were taken by Pompeius Magnus in his war with the Jews. There were often two of these mounds of equal height in the same inclosure; such as are described by Josephus at Machaerus, near some warm fountains. He mentions here a cavern and a rock; [286][Greek: spelaion--tei petrai prouchousei skepomenon; tautes anothen hosanei mastoi duo anechousin, allelon oligoi diestotes]: _and above it two round hills like breasts, at no great distance from each other_. To such as these Solomon alludes, when he makes his beloved say, [287]_I am a wall, and my breasts like towers_. Though the word [Hebrew: CHWMH], Chumah, or Comah, be generally rendered a wall; yet I should think that in this place it signified the ground which the wall surrounded: an inclosure sacred to Cham, the Sun, who was particularly worshipped in such places. The Mizraim called these hills Typhon, and the cities where they were erected, Typhonian. But as they stood within inclosures sacred to Chom, they were also styled Choma. This, I imagine, was the meaning of the term in this place, and in some others; where the text alludes to a different nation, and to a foreign mode of worship. In these temples the Sun was principally adored, and the rites of fire celebrated: and this seems to have been the reason why the judgment denounced against them is uniformly, that they shall be destroyed by fire. If we suppose Comah to mean a mere wall, I do not see why fire should be so particularly destined against a part, which is the least combustible. The Deity says, [288]_I will kindle a fire in the wall of Damascus. [289]I will send a fire on the wall of Gaza. [290]I will send a fire on the wall of Tyrus. [291]I will kindle a [292]fire in the wall of Rabbah_. As the crime which brought down this curse was idolatry, and the term used in all these instances is Chomah; I should think that it related to a temple of Chom, and his high places, called by the Greeks [Greek: lophoi mastoeideis]: and to these the spouse of Solomon certainly alludes, when she Says, [Greek: ego teichos, kai hoi mastoi mou hos purgoi]. This will appear from another passage in Solomon, where he makes his beloved say, [293]_We have a little sister, and she hath no breasts. If she be a Comah, we will build upon her a palace of silver._ A palace cannot be supposed to be built upon a wall; though it may be inclosed with one. The place for building was a Comah, or eminence. It is said of Jotham, king of Judah, that [294]_on the wall of Ophel he built much_. Ophel is literally Pytho Sol, the Ophite Deity of Egypt and Canaan. What is here termed a wall, was a Comah, or high place, which had been of old erected to the sun by the Jebusites. This Jotham fortified, and turned it to advantage; whereas before it was not used, or used for a bad purpose. The ground set apart for such use was generally oval; and towards one extremity of the long diameter, as it were in the focus, were these mounds and towers erected. As they were generally royal edifices, and at the same time held sacred; they were termed Tarchon, like Tarchonium in Hetruria: which by a corruption was in later times rendered Trachon, [Greek: Trachon]. There were two hills of this denomination near Damascus; from whence undoubtedly the Regio Trachonitis received its name: [295][Greek: huperkeintai de autes (Damaskou) duo legomenoi Trachones.] These were hills with towers, and must have been very fair to see to. Solomon takes notice of a hill of this sort upon [296]_Lebanon, looking toward Damascus_; which he speaks of as a beautiful structure. The term Trachon seems to have been still farther sophisticated by the Greeks, and expressed [Greek: Drakon], Dracon: from whence in, great measure arose the notion of treasures being guarded by [297]Dragons. We read of the gardens of the Hesperides being under the protection of a sleepless serpent: and the golden fleece at Colchis was entrusted to such another guardian; of which there is a fine description in Apollonius.

[298][Greek: Purgous eisopsesthe Kutaeos Aietao,] [Greek: Alsos te skioen Areos, tothi koas ep' akres] [Greek: Peptamenon phegoio Drakon, teras ainon idesthai,] [Greek: Amphis opipteuei dedokemenos; oude hoi emar,] [Greek: Ou knephas hedumos hupnos anaidea damnatai osse.]

Nonnus often introduces a dragon as a protector of virginity; watching while the damsel slumbered, but sleepless itself: [299][Greek: Hupnalees agrupnon opipteutera koreies]: and in another place he mentions [300][Greek: Phrouron echeis apelethron Ophin]. Such an one guarded the nymph Chalcomeda, [301][Greek: Parthenikes agamoio boethoos.] The Goddess Proserpine had two [302]dragons to protect her, by the appointment of her mother Demeter.

Such are the poetical representations: but the history at bottom relates to sacred towers, dedicated to the symbolical worship of the serpent; where there was a perpetual watch, and a light ever burning. The Titans, [Greek: Titanes], were properly Titanians; a people so denominated from their worship, and from the places where it was celebrated. They are, like Orion and the Cyclopians, represented as gigantic persons: and they were of the same race, the children of Anak. The Titanian temples were stately edifices, erected in Chaldea, as well as in lower Egypt, upon mounds of earth, [Greek: lophoi mastoeideis], and sacred to Hanes; [Greek: Titanis] and [Greek: Titanes] are compounds of Tit-Hanes; and signify literally [Greek: mastos heliou], the conical hill of Orus. They were by their situation strong, and probably made otherwise defensible.