viii. 417:

Deep below In hollow caves the fires of Ætna glow. The Cyclops here their heavy hammers deal: Loud strokes and hissings of tormented steel Are heard around: the boiling waters roar, And smoky flames through fuming tunnels soar. Hither the father of the fire by night, Through the brown air precipitates his flight: On their eternal anvils here he found The brethren beating, and the blows go round.

DRYDEN.

[159] _He took the sickle._] In a fragment of Sanchoniatho, the Phœnician philosopher, translated by Philo the Jew, is recorded this very history of Uranus and Cronus, or Saturn. De Gebelin, in his “Monde Primitif,” resolves it, according to his system, into the invention of reaping, which he supposes Saturn to personify. But Saturn is often represented with a ship, as well as a sickle; which has no reference to agriculture. The explanation may, however, be correct, if we consider Saturn not as a mere figurative prosopopœia of reaping, but as the real person who restored the labours of harvest; in the same manner as his Greek name Cronus, which some have thought to intimate a personification of Time, points out very significantly the person who began the new æra of time: the great father of the post-diluvian world. The type of the ship on the ancient coins of Saturn is an apposite emblem of the ark: and the concealment of the children of Heaven in a cavern seems an obscure remnant of the same tradition.

[160] _The foam-born goddess._] The name of the Dove among the ancient Amonians was Iön and Iönah. This term is often found compounded, and expressed Ad-Iönah, queen dove: from which title another deity, Adiona, was constituted. This mode of idolatry must have been very ancient, as it is mentioned in Leviticus and Deuteronomy, and is one species of false worship, which Moses forbade by name. According to our method of rendering the Hebrew term it is called Idione. This Idione or Adione was the Dione of the Greeks: the deity who was sometimes looked upon as the mother of Venus: at other times as Venus herself: and styled Venus Dionæa. Venus was no other than the ancient Iönah: and we shall find in her history numberless circumstances relating to the Noachic dove, and to the deluge. We are told, when the waters covered the earth, that the dove came back to Noah, having roamed over a vast uninterrupted ocean, and found no rest for the sole of her foot. But upon being sent forth a second time by the patriarch, in order to form a judgment of the state of the earth, she returned to the ark in the evening, and “Lo! in her mouth was an olive leaf plucked off.” From hence Noah conceived his first hopes of the waters being assuaged, and the elements reduced to order. He likewise began to foresee the change that was to happen in the earth: that seed-time and harvest would be renewed, and the ground restored to its pristine fecundity. In the hieroglyphical sculptures and paintings where this history was represented, the dove was depicted hovering over the face of the deep. Hence it is that Dione, or Venus, is said to have risen from the sea. Hence it is, also, that she is said to preside over waters, to appease the troubled ocean, and to cause by her presence a universal calm: that to her were owing the fruits of the earth, and the flowers of the field were renewed by her influence. The address of Lucretius to this goddess is founded on traditions, which manifestly allude to the history above mentioned. BRYANT.

[161] _Love track’d her steps._] What the Greeks called Iris, was expressed Eiras by the Ægyptians. The Greeks out of Eiras formed Eros, a god of love, whom they annexed to Venus, and made her son: and finding that the bow was his symbol, instead of the iris they gave him a material bow, with the addition of a quiver and arrows. The bows of Apollo and Diana were formed from the same original. After the descent from the ark the first wonderful occurrence was the bow in the clouds, and the covenant of which it was made an emblem. At this season another æra began. The earth was supposed to be renewed, and Time to return to a second infancy. They therefore formed an emblem of a child with the rainbow, to denote this renovation in the world, and called him Eros, or Divine Love. But however like a child he might be expressed, the more early mythologists esteemed him the most ancient of the gods; and Lucian, with great humour, makes Jupiter very much puzzled to account for the appearance of this infant deity. “Why thou urchin,” says the father of the gods, “how came you with that little childish face, when I know you to be as old as Iapetus?” The Greek and Roman poets reduced the character of this deity to that of a wanton, mischievous pigmy: but he was otherwise esteemed of old. He is styled by Plato a mighty god; and it is said that Eros was the cause of the greatest blessings to mankind. BRYANT.

[162] _Virgin whisperings._] These attributes of Venus suggest a comparison with the properties of her cestus as described by Homer:

It was an ambush of sweet snares: replete With love, desire, soft intercourse of hearts, And music of resistless whisper’d sounds, Which from the wisest steal their best resolves.

COWPER.

[163] _Then bare she Momus._] Hesiod has truly painted the nature of detraction (Momus) in describing it as born from Night. The same origin is given to Care: because all anxieties are increased in the night-season: whence Night is styled by Ovid, “the mighty nurse of Cares.” LE CLERC.

[164] _Th’ Hesperian maids._] The ancient temples in which the sun was adored often stood within enclosures of large extent. Some of them were beautifully planted, and ornamented with pavilions and fountains. Places of this nature are alluded to under the description of the gardens of the Hesperides and Alcinous. They were also regal edifices: and termed Tor-chom and Tar-chon; which signified a regal tower, and was of old a high place or temple of Cham. By a corruption it was in later times rendered Trachon. The term was still further sophisticated by the Greeks, and expressed Drachon. The situation of these buildings on a high eminence, and the reverence in which they were held, made them be looked upon as places of great security. On these accounts they were the repositories of much treasure. When the Greeks understood that in these temples the people worshipped a serpent-deity, they concluded that Trachon was a serpent: hence the name Draco came to be appropriated to that imaginary animal. Hence also arose the notion of treasures being guarded by dragons, and of the gardens of the Hesperides being under the protection of a serpent. BRYANT.

Perhaps also in these gardens was kept up the ancient Paradisiacal tradition: as the golden apples and the dragon present an analogy with the hieroglyphic account given by Moses of the forbidden fruit and the serpent. This is the more probable, as it is evident this tradition had mixed itself in the dispersed legends of pagan mythology from the remarkable coincidence of the “serpent-woman,” considered by the Mexicans as the mother of the human race, and ranked next to “the god of the celestial paradise.” The Mexican temples, also, where “the great spirit,” or sun personified, was worshipped, are described by Humboldt in his “American Researches,” as raised in the midst of a square and walled enclosure, which contained gardens and fountains. This mixed worship of the Paradisiacal serpent may account for a serpent, twisted into the form of a fillet, being made an emblem of the sun’s disk: and for snaky hair being typical of divine wisdom: while the tresses were, at the same time, so disposed as to figure the sun’s rays, and the human visage represented his orb.

The Hesperian virgins seem the same with the Muses and Syrens, the priestesses of the temple: and their singing sweetly on their watch, as described afterwards by Hesiod, alludes to the hymns which they chanted at the altar. They are made the daughters of Night, because the gardens were in Afric: which, equally with Italy and Spain, was denominated _Hesperia_ by the Greeks: and the region of the west was considered as synonymous with Night.

[165] _Eldest of all his race._] The history of the patriarch was recorded by the ancients through their whole theology. All the principal deities of the sea, however diversified, have a manifest relation to him. Noah was figured under the history of Nereus: and his character of an unerring prophet, as well as of a just, righteous, and benevolent man, is plainly described by Hesiod. BRYANT.

[166] _Then rose Thaumas vast._] That beautiful phenomenon in the heavens, which we call the rainbow, was by the Ægyptians styled Thamuz, and signified “the wonder.” The Greeks expressed it Thaumas: and hence was derived θαυμαζω, to wonder. This Thaumas they did not immediately appropriate to the bow: but supposed them to be two personages, and Thaumas the parent. BRYANT.

[167] _Phorcys the mighty._] Homer calls him “the old man of the sea:” and gives precisely the same appellation to Proteus. The character of the latter varies only from that of Nereus in the quality of transforming himself into sundry shapes. This may have a reference to the great diluvian changes, varying the face of nature. The connexion of Phorcys and Ceto favours the supposition that these three deities are one and the same personage.

“The ark in which mankind were preserved was figured under the semblance of a large fish. It was called Cetos.” BRYANT.

_Cetos_ is the Greek term for a whale.

[168] _Rose-arm’d Eunice._] ροδοπῃχυς, _rosy-elbow’d_: this epithet, together with that of ροδοδακτυλος, _rosy-fingered_, was derived from the artificial custom of staining the elbow and tops of the fingers with rose-colour. In Dallaway’s Constantinople it is remarked of the modern Greek girls “that the nails both of the fingers and the feet are always stained of a rose-colour:” a curious vestige of Grecian antiquity.

[169] _Nereid nymphs._] Spenser, in his “Spousals of the Thames and Medway,” b. 4. cant. ii. of the “Faery Queen,” has imposed on himself a task, from which a translator would fain escape: and has transposed into his stanzas the whole fifty Nereids of Hesiod, together with his catalogue of Rivers.

[170] _The sister-harpies._] The harpies were priests of the sun: they were denominated from their seat of residence, which was an oracular temple called Harpi. The representation of them as winged animals was only the insigne of the people, as the eagle and vulture were of the Ægyptians. They seem to have been a set of rapacious persons, who for their repeated acts of violence and cruelty were driven out of Bithynia, their country. BRYANT.

[171] _The Graiæ; from their birth-hour gray._] The circumstance of their being gray seems to be explained by a passage of Æschylus, who describes them as half-women, half-swans:

The Gorgonian plains Of Cisthine, where dwell the Phorcydes Swan-form’d, three ancient nymphs, one common eye Their portion.

_Prometheus Chained._

“This history relates to an Amonian temple founded in the extreme parts of Africa, in which there were three priestesses of Canaänitish race, who on that account are said to be in the shape of swans: the swan being the insigne under which their country was denoted. The notion of their having but one eye among them took its rise from a hieroglyphic very common in Ægypt and Canaän: this was the representation of an eye, which was engraved on the pediment of their temples.” BRYANT.

The Gorgons were probably similar personages: they are described by Æschylus with wings and serpentine locks: attributes apparently borrowed from the emblematical devices in the temples of Ægypt. Gorgon was a title of Minerva at Cyrene in Lybia.

[172]

_When Perseus smote_ _Her neck._]

The island of Seriphus is represented as having once abounded with serpents; and it is styled by Virgil in his Ciris _serpentifera_: it had this epithet, not on account of any real serpents, but according to the Greeks, from Medusa’s head, which was brought thither by Perseus. By this is meant the serpent-deity, whose worship was here introduced by a people called Peresians. It was usual with the Ægyptians to describe upon the architrave of their temples some emblem of the deity who there presided: among others the serpent was esteemed a most salutary emblem, and they made use of it to signify superior skill and knowledge. A beautiful female countenance surrounded with an assemblage of serpents was made to denote divine wisdom. Many ancient temples were ornamented with this curious hieroglyphic. These devices upon temples were often esteemed as talismans, and supposed to have a hidden influence by which the building was preserved. In the temple of Minerva, at Tigea, was some sculpture of Medusa, which the goddess was said to have given to preserve the city from ever being taken in war. It was probably from this opinion that the Athenians had the head of Medusa represented on the walls of their Acropolis; and it was the insigne of many cities, as we find from ancient coins. Perseus was one of the most ancient heroes in the mythology of Greece: the merit of whose supposed achievements the Helladians took to themselves, and gave out that he was a native of Argos. Herodotus more truly represents him as an Assyrian; by which is meant a Babylonian. Yet he resided in Ægypt, and is said to have reigned at Memphis. To say the truth, he was _worshipped_ at that place: for Perseus was a title of the deity, and was no other than the Sun, the chief god of the gentile world. His true name was Perez; rendered Peresis, Perses, and Perseus: and in the account given of this personage we have the history of the Peresians in their several peregrinations; who were no other than the Heliadæ and Osirians. It is a mixed history in which their forefathers are alluded to: particularly their great progenitor, the father of mankind. He was supposed to have had a renewal of life: they therefore described Perseus as enclosed in an ark and exposed in a state of childhood on the waters, after having been conceived in a shower of gold. BRYANT.

[173] _The great Chrysaor._] Chus by the Ægyptians and Canaanites was styled Or-chus, and Chus-or: the latter of which was expressed by the Greeks by a word more familiar to their ear Chrusor; as if it had a reference to gold. This name was sometimes changed into Chrusaor: and occurs in many places where the Cuthites were known to have settled. They were a long time in Ægypt: and we read of a Chrusaor in those parts, who is said to have sprung from the blood of Medusa. We meet with the same Chrusaor in the regions of Asia Minor, especially among the Carians: in those parts he was particularly worshipped, and said to have been the first deified mortal. The Grecians borrowed this term, and applied it to Apollo: and from this epithet, Chrusaor, he was denominated the god of the golden sword. This weapon was at no time ascribed to him, nor is he ever represented with one either on a gem or marble. He is described by Homer in the hymn to Apollo, as wishing for a harp and a bow. There is never 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, we need not wonder that so many cities, where Apollo was particularly worshipped, should be called Chruse, and Chrusopolis. Nor is this observable in cities only, but in rivers. It was usual in the first ages to consecrate rivers to deities, and to call them after their names. Hence many were denominated from Chrusorus: which by the Greeks was changed to χρυσορροας, _flowing with gold_: and from this mistake, the Nile was called _Chrusorrhoas_, which had no pretensions to gold. In all the places where the sons of Chus spread themselves, the Greeks introduced some legend about gold. Hence we read of a _golden_ fleece at Colchis: _golden_ apples at the Hesperides: at Tartessus a _golden_ cup: and at Cuma in Campania a _golden_ branch. But although this repeated mistake arose in great measure from the term Chusus being easily convertible into Chrusus, there was another obvious reason for the change. Chus was by many of the Eastern nations expressed Cuth; and his posterity, the Cuthim. This term, in the ancient Chaldaic and other Amonian languages, signified _gold_: and hence many cities and countries where the Cuthites settled were described as golden. BRYANT.

[174] _And Pegasus the steed._] Pegasus received its name from a well-known emblem, the horse of Poseidon: by which we are to understand an ark or ship. “By horses,” says Artemidorus, “the poets mean ships:” and hence it is that Poseidon is called Hippius; for there is a strict analogy between the poetical or winged horse on land, and a real ship in the sea. Hence it came that Pegasus was esteemed the horse of Poseidon (Neptune), and often named _scuphius_; a name which relates to a ship, and shows the purport of the emblem. The ark, we know, was preserved by divine providence from the sea, which would have overwhelmed it: and as it was often represented under this symbol of a horse, it gave rise to the fable of the two chief deities, Jupiter and Neptune, disputing about horses. BRYANT.

To this we may add the still more remarkable fable of the dispute between Neptune and Pallas: when the former produces a horse, and the latter an olive-tree. “These notions,” observes the author of the Analysis, “arose from emblematical descriptions of the deluge, which the Grecians had received by tradition: but what was general they limited, and appropriated to particular places.”

[175] _Old Nilus’ fountains._] Ωκεανου περι πηγας. Le Clerc remarks that “this derivation is absurd: as we do not talk of the fountains of the sea, but of rivers.” He adds, however, that “Hesiod more than once calls the ocean the river:” and this should have led him to perceive that it is in fact a river of which Hesiod speaks. The oceanic river was the Nile, which in very ancient times was called the Oceanus.

[176] _Geryon rose._] One of the principal and most ancient 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 Hercules 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 describe him as leading them off in triumph. Tor-keren signified a regal tower; and this being interpreted τρικαρηνος, this personage was in consequence described with three heads. BRYANT.

Erythia, according to Pliny, is another name for Gades.

[177] _In the deep-hollow’d cavern of a rock._] It is probable that at Arima in Cilicia there was an Ophite temple; which, like all the most ancient temples, was a vast cavern. Some emblematical sculpture of the serpent-deity may have given rise to the creation of this mythological prodigy. The Hydra had, probably, a similar origin.

[178] _A whirlwind, rude and wild._] There were two distinct Typhons or Typhaons, although they are sometimes confounded together. The one is the same as the gigantic Typhæus, subsequently described by Hesiod: the other the whirlwind here mentioned.

“By this Typhon was signified a mighty whirlwind, or inundation. It had a relation to the deluge. In hieroglyphical descriptions, the dove was represented as hovering over the mundane egg which was exposed to the fury of Typhon: for an egg, containing in it the proper elements of life, was thought no improper emblem of the ark, in which were preserved the rudiments of the future world.” BRYANT.

Robinson is therefore manifestly wrong in proposing to substitute ανομον, _lawless_, for ανεμον, _a wind_: though the reading be countenanced by the Bodleian copy and the Florentine edition of Junta.

[179] _The fifty-headed Cerberus._] Cerberus was the name of a place, though esteemed the dog of hell. We are told by 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 Tor-caph-el; which was changed to τρικεφαλος: and Cerberus was from hence supposed to have had three heads. BRYANT.

The poets increased the number of heads, as they seem to have thought a multitude of heads or arras sublimely terrific. Pindar out-does Hesiod by a whole fifty, and speaks of the _hundred-headed_ Cerberus. Εκατον τα κεφαλον.

[180] _Chimæra, breathing fire unquenchable._] The same passage occurs in the 6th book of the Iliad. “In Lycia was the city Phaselis, situated upon the mountain Chimæra; which mountain was sacred to the god of fire. Phaselis is a compound of Phi, which in the Amonian language is a mouth or opening, and of Az-el: another name for Orus, the god of light. Phaselis signifies a chasm of fire. The reason why this name was imposed may be seen in the history of the place. All the country around abounded in fiery eruptions. Chimæra is a compound of Chamur, the name of the deity, whose altar stood towards the top of the mountain. But the most satisfactory idea of it may be obtained from coins which were struck in its vicinity, and particularly describe it as a hollow and inflamed mountain.” BRYANT.

[181] _Depopulating Sphinx._] The Nile begins to rise during the fall of the Abyssinian rains; when the sun is vertical over Æthiopia: and its waters are at their height of inundation when the sun is in the signs Leo and Virgo. The Ægyptians seem to have invented a colossal representation of the two zodiacal signs, which served as a water-mark to point out the risings of the Nile: and this biform emblem of a virgin and lion constituted the famous ænigma.

[182] _Tethys to Ocean brought the rivers forth._] When towers were situated upon eminences fashioned very round, they were by the Amonians called Tith, answering to 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. Tethys, the ancient goddess of the sea, was nothing else but an old tower upon a mount. On this account it was called Tith-is, the mount of fire. Thetis seems to have been a transposition of the same name, and was probably a Pharos, or fire-tower, near the sea. BRYANT.

[183] _Claim the shorn locks._] It was the custom of the Greeks for adult youths to poll their hair as an offering to Apollo and the Rivers.

[184] _And Ploto, with the bright dilated eyes._] Βοωπις, ox-eyed: that is, with eyes artificially enlarged. Pliny, Nat. Hist. xxxiii. 6, speaks of the _stibium_ or antimony as an astringent, especially as to the eye-lid: and mentions that it was called _platyophthalmum_, eye-opener: from its forming an ingredient in the washes of women, as it had the effect of opening or dilating the eye by contracting the lid. The modern Greek women retain the custom. “Of the few that I have seen with an open veil or without one, the faces were remarkable for symmetry and brilliant complexion: with the nose straight and small: the eyes vivacious: either black or dark-blue: having the eyebrows, partly from nature, and as much from art, very full, and joining over the nose. They have a custom, too, of drawing a black line with a mixture of powder of antimony and oil above and under the eye-lashes in order to give the eye more fire.” DALLAWAY, Constantinople Ancient and Modern.

Strutt, in the general introduction to his “View of the Dress and Habits of the People of England,” observes that the Moorish ladies in Barbary, the women in Arabia Felix, and those about Aleppo continue the same traditional custom of tinging the inside of the eye-lid. Dr. Russel describes the operation as effected “by means of a short smooth probe of ivory, wood, or silver; charged with a powder named the black Kohol. This substance is a kind of lead-ore brought from Persia: and is prepared by roasting it in a quince, an apple, or a truffle; then, adding a few drops of oil of almonds, it is ground to a subtile powder on a marble. The probe being first dipped in water, a little of the powder is sprinkled on it. The middle part is then applied horizontally to the eye, and the eye-lids being shut upon it, the probe is drawn through between them, leaving the inside tinged, and a black rim all round the edge. The Kohol is used likewise by the men: but not so generally by way of ornament merely: the practice being deemed rather effeminate. It is supposed to strengthen the sight and prevent various disorders of the eye.” NATURAL HISTORY OF ALEPPO, vol. i. iii. 22.

Mr. Gifford, in the notes to his admirable version of Juvenal, supposes the effeminate practice of the Roman fops to assimilate with this: in the passage which he translates,

Some with a tiring-pin their eye-brows dye, Till the full arch gives lustre to the eye.

SAT. ii. 67.

Juvenal, however, mentions only the painting of the eye-brows: unless by the epithet _tremulous_, _trementes_, which he applies to the eyes, he means to intimate the whole operation, and the eye-ball quivering under the application of the needle.

In the second book of Kings, ix. 30, when it is said “Jezebel painted her face,” the Septuagint has it, “she antimonized her eyes:” Εστιμμιζατο τους οφθαλμους αυτης.

[185] _Long-stepping tread the earth._] The Greeks, as appears from their female epithets, were very attentive to the form of the ankle, and the manner of walking: and a long step, no less than a well-turned ankle, as implying a tallness of figure, was thought characteristic of graceful beauty.

[186] _The glassy depth of lakes._] All fountains were esteemed sacred: but especially those which had any preternatural quality and abounded with exhalations. It was an universal notion that a divine energy proceeded from the effluvia; and that the persons who resided in their vicinity were gifted with a prophetic quality. Fountains of this nature, from the divine influence with which they were supposed to abound, the Amonians styled Ain-omphe, or oracular fountain. These terms the Greeks contracted to _numphe_, a nymph: and supposed such a person to be an inferior goddess who presided over waters. Hot springs were imagined to be more immediately under the inspection of the nymphs. Another name for these places was Ain-Ades, the fountain of Ades or the Sun; which in like manner was changed to Naïades, a species of deities of the same class. BRYANT.

[187] _East, West, and South, and North._] Le Clerc and the generality of editors suppose Hesiod to omit the east-wind entirely: and consider αργεστεω as an epithet, signifying _swift_ or _serene_: as the term is so used by Homer. Grævius quotes a subsequent line of the Theogony as authority for αργεστης being so used by Hesiod also: but there is evidence for αργεστης being the name of a wind; though Aulus Gellius and Pliny suppose it to be a west-wind, called by the Latins Caurus. Aristotle also, as is observed by the Monthly Reviewer, describes the αργεστης as a westerly wind, which blows from that part of the heaven in which the sun sets at the summer solstice: and adds that by some it is called Olympias, by others Iapyx. We see however from this very passage of Aristotle, that the names of winds were capricious and arbitrary: and in fact almost every district in Greece called the winds by names different from those which the neighbouring district used. The same critic observes that in a note to the word σκειροιν (Caurus), in Alberti’s edition of Hesychius, an opinion is intimated that αργεστης is properly an easterly wind, απηλιωτης ανεμος: nor can there be the least doubt of the matter, in so far as regards Hesiod. The London Reviewer, indeed, remarks that “the omission of the wind would be no proof of Hesiod’s ignorance of its existence”: a similar omission occurs in the Psalms. “Promotion cometh neither from the east, nor the west, nor yet from the south.” But it is forgotten that Hesiod is describing the genealogy of the winds: and it is very inconceivable that one of the four cardinal winds should have escaped his notice. The editions of Stephens and Trincavellus read

Νοσφι Νοτου, Βορεω τε, και Αργεστου, Ζεφυρου τε:

instead of αργεστεω Ζεφιροιο: and I have no doubt that this is the true reading.

[188]

_Not apart from Jove_ _Their mansion is._]

So Callimachus, Hymn to Jupiter:

No lots have made thee king above all gods: But works of thy own hands: thy Strength and Force, Whom thou hast, therefore, station’d next thy throne.

Strength and Force are introduced by Æschylus as characters, in the first scene of his “Prometheus Chained.”

[189] _Asteria, blest in fame._] According to Callimachus Asteria was metamorphosed into the Isle of Delos: a term which alludes to its appearing after having been submerged in the sea: δηλος, _visible_. Asteria is from αστηρ a star.

Asteria was thy name Of old: since like a star from heaven on high Thou didst leap down precipitate within A fathomless abyss of waters, flying From nuptial violence of Jove.

HYMN TO DELOS.

[190]

_She conceived_ _With Hecaté._]

Εκατη was a title of Diana, as εκατος of Apollo: from εκας _far off_: alluding to the distance to which the sun and moon dart their rays. This goddess is represented in ancient sculptures as three females joined in one, with various attributes in their hands: this triple figure was combined of the three characters sustained by the moon: who was Selene or Luna in heaven, Diana on earth, and Proserpine in the subterranean regions. Luna is said by Cicero to be the same as Lucina, the goddess of child-bearing: a title given also to Diana and Juno. Hecate has also assigned to her by Hesiod the office of foster-mother of children. This may be explained partly by the reckoning of pregnant women being guided by the number of lunar periods; and partly by the emblematic character of the moon, as an object of worship.

“The moon was a type of the ark: the sacred ship of Osiris being represented in the form of a crescent, of which the moon was made an emblem. Selene was the reputed mother of the world, as Plutarch confesses: which character cannot be made in any degree to correspond with the planet. Selene was the same as Isis: the same also as Rhea, Vesta, Cubele, and Damater, or Ceres.” BRYANT.

These female deities not only melt into each other, but at last resolve themselves into the one Zeus: so that the lunar idolatry is absorbed ultimately in the solar. “The patriarch had the names of Meen or Menes; which signify a moon, and was worshipped all over the east as Deus Lunus. Strabo mentions several temples of this lunar god in different places: all these were dedicated to the same Arkite deity, called Lunus, Luna, and Selene. The same deity was both masculine and feminine: what was Deus Lunus in one country was Dea Luna in another. Meen was also one of the most ancient titles of the Ægyptian Osiris; the same as Apollo.” BRYANT.

The sacred bull Apis is figured in the ancient coins and sculptures, with a crescent moon upon his head instead of horns: by which the great restorer of husbandry, Noah, was connected with the ark in which he had been miraculously preserved; and of which the lunar crescent was an emblem.

[191] _Her wide allotment stands._] The other gods were either celestial, terrestrial, marine, or subterranean: but the divinity of Hecate pervaded heaven, earth, and the abyss, from her being intermixed with Luna, Dian, and Proserpine: and the sea, from the moon influencing the tides. She was invoked at sacrifices, probably, as presiding over divination from the entrails of beasts: because she was the patroness of magical rites and incantations: from such ceremonies being performed in the secrecy of night by the light of the moon. The Greeks, on every new moon, were accustomed to spread a feast in the cross-ways, which was carried away by the poor: this was called “Hecate’s supper;” and was said to have been eaten by Hecaté. See Aristophanes, Plutus.

[192] _Her solitary birth._] This alludes to the honour and the privileges attached by the ancients to numerous children. The moon is said to be single in birth, as the only planet of the same apparent size and lustre.

[193] _A gleam of glory o’er his parents’ days._] The odes of Pindar are traditional records of the glory attached by the Greeks to the conquerors in their games: a glory which extended to their parents and connexions, and even to the city in which they were born. Cicero describes the return from an Olympic victory as equivalent to a Roman triumph. The victor in fact rode in a triumphal chariot, and entered through a breach in the walls into the city: which Plutarch explains to signify that walls are useless with such defenders. The same writer relates, that a Spartan meeting Diagoras, who had been crowned in the Olympic games, and had seen his sons and grand-children crowned after him, exclaimed, “Die Diagoras! for thou canst not be a god.” A memorial on the gymnastic exercises of the Greeks will be found in the “Mémoires de l’Académie des Inscriptions et Belles Lettres,” tom. i. 286.

[194] _Golden-sandal’d Juno._] Juno was the same as Iöna: and she was particularly styled Juno of Argus. Argus was one of the terms by which the ark was distinguished. The Grecians called her Hera; which was not originally a proper name, but a title: the same as Ada of the Babylonians; and expressed “the Lady” or “Queen.” She was the same as Luna or Selene, from her connexion with the ark; and at Samos she was described as standing in a lunette, with the lunar emblem on her head. She was sometimes worshipped under the symbol of an egg: so that her history had the same reference as that of Venus. She presided equally over the seas, which she was supposed to calm or trouble. Isis, Io, and Ino were the same as Juno, and Venus also was the same deity under a different title. Hence in Laconia there was an ancient statue of the goddess styled Venus Junonia. Juno was also called Cupris, and under that title was worshipped by the Hetrurians. As Juno was the same with Iöna we need not wonder at the Iris being her concomitant. BRYANT.

[195] _Ceres, and Vesta._] Ceres was the deity of fire; hence at Cnidus she was called Cura: a title of the Sun. The Roman name Ceres, expressed by Hesychius Gerys, was by the Dorians more properly rendered Garis. It was originally the name of a city called Charis: for many of the deities were erroneously called by the names of the places where they were worshipped. Charis is Char-is, the city of fire: the place where Orus and Hephaistus were worshipped. It may after this seem extraordinary that she should ever be esteemed the goddess of corn. This notion arose from the Greeks not understanding their own theology. The towers of Ceres were P’urtain or Prutaneia: so called from the fires which were perpetually there preserved. The Grecians interpreted this _purou tameion_: and rendered what was a temple, a granary of corn. In consequence of this, though they did not abolish the ancient usage of the place, they made it a repository of grain; from whence they gave largesses to the people. In early times the corn there deposited seems to have been for the priests or divines: but this was only a secondary use to which these places were adapted. They were properly sacred towers, where a perpetual fire was preserved. It was sacred to Hestia, the Vesta of the Romans, which was only another title for Damater or Ceres: and the sacred hearth had the same name. BRYANT.

[196] _Pluto strong._] “Some,” says Diodorus, “think that Osiris is Serapis: others that he is Dionusus: others still that he is Pluto: many take him for Zeus or Jupiter, and not a few for Pan.” This was an unnecessary embarrassment, for they were all titles of the same god. Pluto, among the best mythologists, was esteemed the same as Jupiter; and indeed the same as Proserpine, Ceres, Hermes, Apollo, and every other deity. BRYANT.

[197] _Earth-shaker Neptune._] The patriarch was commemorated by the name of Poseidon. Under the character of Neptune Genesius he had a temple in Argolis: hard by was a spot of ground called _the place of descent_; similar to the place on mount Ararat, mentioned by Josephus; and undoubtedly named from the same ancient history. The tradition of the people of Argolis was, that it was so called because in this spot Danaus made his first descent from the ship in which he came over. In Arcadia was a temple of “Neptune _looking-out_.” Poseidon god of the sea was also reputed the chief god, the deity of fire. This we may infer from his priest; who was styled P’urcon. P’urcon is the lord of fire or light; and from the name of the priest we may know the department of the god. He was no other than the supreme deity, the Sun: from whom all may be supposed to descend. Hence Neptune in the Orphic verses is, like Zeus or Jupiter, styled the father of gods and men. BRYANT.

[198] _Jupiter th’ all-wise._] In the Orphic fragments both Jove and Bacchus are identified with the Sun: which is described as the source of all things. Hammon, the African Jupiter, is mentioned by Lucan; who specifies his having horns. These were the lunar crescent of Apis or Osiris, the Arkite god. The patriarch, his son Ham, and his grandson Chus, are reciprocally mixed with each other; in the same manner as the ark and the dove: the moon, the sun, and the typical serpent, are often mixed and confounded in this hieroglyphical mythology.

[199] _To his own son he should bow down his strength._] Although the Romans made a distinction between Janus and Saturn they were two titles of one and the same person. The former had the remarkable characteristic of being the author of time, and the god of the new year: the latter also was looked upon as the author of time, and held in his hand a serpent, whose tail was in his mouth and formed a circle: by which emblem was denoted the renovation of the year. On their coins they were equally represented with keys in their hand and a ship near them. Janus was described with two faces: the one that of an aged man; the other that of a youthful personage. Saturn as of an uncommon age with hair white like snow: but they had a notion that he would return to infancy. He is also said to have destroyed all things: which however were restored with vast increase. BRYANT.

The faces of Janus, supposed to look to the time past and that which is to come, evidently regard the æra before the flood and that after it: and the aged and youthful visage represent the old world and the new. The keys may allude to the shutting up the productions of the earth, and again opening them. The ship is the ark. The story of Saturn and the infant Jupiter involves similar allusions. The old god devouring his children significantly points to the destruction of the human race. Saturn and Jupiter seem only separate personifications of the double visage of Janus: and the infant Jupiter personifies the second infancy of Saturn. The new order of things which took place on the renovation of nature is typified in the dethronement of the aged monarch by his youthful son.

[200]

_To succeeding times_ _A monument._]

The stone, which Saturn was supposed to have swallowed instead of a child, stood according to Pausanias at Delphi: it was esteemed very sacred, and used to have libations of wine poured upon it daily: and upon festivals was otherwise honoured. The purport of the above history I take to have been this. It was for a long time the custom to offer children at the altar of Saturn: but in process of time they removed it, and in its form erected a stone pillar, before which they made their vows, and offered sacrifices of another nature. BRYANT.

[201] _Props the broad heaven._] “This Atlas,” says Maximus Tyrius, “is a mountain, with a cavity of a tolerable height, which the natives esteem both as a temple and a deity: and it is the great object by which they swear, and to which they pay their devotions.” The cave in the mountain was certainly named Cöel, the house of god: equivalent to Cœlus of the Romans: and this was the heaven which Atlas was supposed to support. BRYANT.

[202] _He bound Prometheus._] Prometheus, who renewed the race of men, was Noos, or Noah. Prometheus raised the first altar to the gods, constructed the first ship, and transmitted to posterity many useful inventions. He was supposed to have lived at the time of the deluge, and to have been guardian of Ægypt at that season. He was the same as Osiris, the great husbandman, the planter of the vine, and inventor of the plough. Prometheus is said to have been exposed on mount Caucasus, near Colchis, with an eagle placed over him, preying on his heart. These strange histories are undoubtedly taken from the symbols and devices which were carved upon the front of the ancient Amonian temples, and especially those of Ægypt. The eagle and vulture were the insignia of that country. We are told by Orus Apollo that a heart over burning coals was an emblem of Ægypt. The history of Tityus, Prometheus, and many other poetical personages was certainly taken from hieroglyphics misunderstood and badly explained. Prometheus was worshipped by the Colchians as a deity, and had a temple and high place upon mount Caucasus: and the device upon the portal was Ægyptian, an eagle over a heart. BRYANT.

[203] _Parted a huge ox._] Pliny, book vii. ch. 56, speaks of Prometheus as the first who slaughtered an ox. This traditionary circumstance is agreeable to that passage in scriptural history, where Noah receives the divine permission to kill animals for food: and Hesiod’s tale of the division of the ox may be only a disfigured representation of the first sacrifice after the flood. The affinity of Iäpetus, the father of Prometheus, with Japhet, is very remarkable. This confusion of personages has been already noticed as common in the ancient mythology.

[204] _Pernicious is the race._] Lord Kaimes, in his sketches of the History of Man, i. 6. observes that in the more polished age of Greece women were treated with but little consideration by their husbands: and female influence was confined to the artful accomplishments of courtezans. But it was very different at an earlier æra of society. “Women in the Homeric age,” remarks Mr. Mitford, “enjoyed more freedom, and communicated more in business and amusement among men, than in after-ages has been usual in those eastern countries; far more than at Athens, in the flourishing times of the commonwealth. Equally, indeed, Homer’s elegant eulogies and Hesiod’s severe sarcasm prove women to have been in their days important members of society.”

Milton has imitated this description of the infelicities supposed to be produced by woman-kind, in a prophetic complaint, which comes with beautiful propriety from the lips of Adam: and which his own domestic unhappiness enabled him to express with feeling.

[205]

_The host_ _Of glorious Titans._]

The giants, whom Abydenus makes the builders of Babel, are by other writers represented as the Titans. They are said to have received their name from their mother Titæa: by which we are to understand that they were denominated from their religion and place of worship. The ancient altars consisted of a conical hill of earth, in the shape of a woman’s breast. Titæa was one of these. It is a term compounded of Tit-aia, and signifies literally a breast of earth. These altars were also called Tit-an, and Tit-anis, from the great fountain of night, styled An and Anis: hence many places were called Titanis and Titana where the worship of the sun prevailed. By these giants and Titans are always meant the sons of Ham and Chus. That the sons of Chus were the chief agents both in erecting the tower of Babel, and in maintaining principles of rebellion, is plain: for it is said of Nimrod, the son of Chus, that “the beginning of his kingdom was Babel.” The sons of Chus would not submit to the divine dispensation in the original disposition of the several families: and Nimrod, who first took upon him regal state, drove Ashur from his demesnes, and forced him to take shelter in the higher parts of Mesopotamia. This was their first act of rebellion and apostacy. Their second was to erect a lofty tower, as a landmark to repair to, as a token to direct them, and prevent their being scattered abroad. It was an idolatrous temple, erected in honour of the sun, and called the tower of Bel: as the city, from its consecration to the sun, was named Bel-on: the city of the solar god. Their intention was to have founded a great, if not an universal, empire: but their purpose was defeated by the confounding of their labial utterance. By this judgment they were dispersed; the tower was deserted; and the city left unfinished. These circumstances seem, in great measure, to be recorded by the gentile writers. They add, that a war soon after commenced between the Titans and the family of Zeuth. This was no other than the war mentioned by Moses; which was carried on by four kings of the family of Shem against the sons of Ham and Chus. The dispersion from Babylonia had weakened the Cuthites. The house of Shem took advantage of their dissipation, and recovered the land of Shinar, which had been unduly usurped by their enemies. After this success they proceeded farther: and attacked the Titans in all their quarters. After a contest of some time they made them tributaries: but upon their rising in rebellion, after a space of thirteen years, the confederates made a fresh inroad into their countries. “Twelve years they served Chedorlaomer: and in the thirteenth they rebelled: and in the fourteenth year came Chedorlaomer, and the kings that were with him, and smote the Rephaims in Ashtaroth Karnaim;” who were no other than the Titans. They were accordingly rendered by the Seventy, “the giant brood of Ashtaroth:” and the valley of the Rephaim, in Samuel, is translated “the valley of the Titans.” From the sacred historians we may then infer that there were two periods of this war. The first, when the king of Elam and his associates laid the Rephaim under contribution: the other, when, upon their rebellion, they reduced them a second time to obedience. The first part is mentioned by several ancient writers, and is said to have lasted ten years. Hesiod takes notice of both, but makes the first rather of longer duration:

Ten years and more they sternly strove in arms.

In the second engagement the poet informs us that the Titans were quite discomfited and ruined: and according to the mythology of the Greeks, they were condemned to reside in Tartarus, at the extremity of the known world. A large body of Titanians, after their dispersion, settled in Mauritania: which is the region called Tartarus. The mythologists adjudged the Titans to the realms of night merely from not attending to the purport of the term ζοφος. This word described the West, and it signified also darkness. From this secondary acceptation the Titans of the West were consigned to the realms of night: being situated, with respect to Greece towards the regions of the setting sun. BRYANT.

[206]

_Wielding aloft_ _Precipitous rocks._]

This, perhaps, suggested to Milton the arming the angels with mountains:

They pluck’d the seated hills with all their load; Rocks, waters, woods; and by the shaggy tops Uplifting, bore them in their hands.

PAR. LOST. vi.

[207]

_The dark chasm of hell_ _Was shaken._]

This is expanded by Milton with uncommon sublimity:

Hell heard th’ insufferable noise: hell saw Heaven ruining from heaven, and would have fled Affrighted: but strict Fate had cast too deep Her dark foundations, and too fast had bound.