Volume Ii Part 6 (1/2)
These histories could not be true of Chiron as a person: for, unless we suppose him to have been, as the Poets would persuade us, of a different species from the rest of mankind, it will be found impossible for him to have had pupils in such different ages. For not only aesculapius, mentioned in this list, but Apollo likewise learnt of him the medicinal arts.
[351]?s???p??? ?a? ?p????? pa?a ?e????? t? ?e?ta??? ?as?a? d?das???ta?.
Xenophon indeed, who was aware of this objection, says, that the term of Chiron's life was sufficient for the performance of all that was attributed to him: [352]? ?e?????? ??? pas?? e????e?? ?e?? ?a? ?a? ?e???? ade?f??: but he brings nothing in proof of what he alleges. It is moreover incredible, were we to suppose such a being as Chiron, that he should have had pupils from so many different [353]countries. Besides many of them, who are mentioned, were manifestly ideal personages. For not to speak of Cephalus and Castor, Apollo was a Deity; and aesculapius was the [354]like: by some indeed esteemed the son of the former; by others introduced rather as a t.i.tle, and annexed to the names of different G.o.ds. Aristides uses it as such in his invocation of [355]Hercules: ??, ?a?a?, ??a??e?, ?s???p?e: and he also speaks of the temple of Jupiter aesculapius, ???? ?s???p???
?e??. It was idle therefore in the Poets to suppose that these personages could have been pupils to Chiron. Those that were instructed, whoever they may have been, partook only of Chironian education; and were taught in the same kind of academy: but not by one person, nor probably in the same place. For there were many of these towers, where they taught astronomy, music, and other sciences. These places were likewise courts of judicature, where justice was administered: whence Chiron was said to have been f???f???e??, ?a? d??a??tat??:
[356]?? ?e???? ed?da?e d??a??tat?? ?e?ta????.
The like character is given of him by Hermippus, of Berytus.
[357]??t??
??? te d??a??s???? ???t?? ?e??? ??a?e, de??a?
?????, ?a? ??s?a? ??a?a?, ?a? s??at' ???p??.
Right was probably more fairly determined in the Chironian temples, than in others. Yet the whole was certainly attended with some instances of cruelty: for human sacrifices are mentioned as once common, especially at Pella in Thessaly; where, if they could get a person, who was an Achean by birth, they used to offer him at the altars of Peleus and [358]Chiron.
There were many edifices denominated Chironian, and sacred to the Sun.
Charon was of the same purport, and etymology; and was sacred to the same Deity. One temple of this name, and the most remarkable of any, stood opposite to Memphis on the western side of the Nile. It was near the spot where most people of consequence were buried. There is a tower in this province, but at some distance from the place here spoken of, called [359]Kiroon at this day. As Charon was a temple near the catacombs, or place of burial; all the persons who were brought to be there deposited, had an offering made on their account, upon being landed on this sh.o.r.e.
Hence arose the notion of the fee of Charon, and of the ferryman of that name. This building stood upon the banks of a ca.n.a.l, which communicated with the Nile: but that which is now called Kiroon, stands at some distance to the west, upon the lake [360]Mris; where only the kings of Egypt had a right of sepulture. The region of the catacombs was called the Acheronian and [361]Acherusian plain, and likewise the Elysian: and the stream, which ran by it, had the name of Acheron. They are often alluded to by Homer, and other Poets, when they treat of the region of departed souls. The Amonians conferred these names upon other places, where they settled, in different parts of the world. They are therefore to be met with in [362]Phrygia, [363]Epirus, [364]h.e.l.las, [365]Apulia, [366]Campania, and other countries.
The libri [367]Acherontii in Italy, mentioned by Arn.o.bius, were probably transcripts from some hieroglyphical writings, which had been preserved in the Acherontian towers of the Nile. These were carried by Tages to Hetruria; where they were held in great veneration.
As towers of this sort were seminaries of learning, Homer from one of them has formed the character of sage Mentor; under whose resemblance the G.o.ddess of wisdom was supposed to be concealed. By Mentor, I imagine, that the Poet covertly alludes to a temple of Menes. It is said, that Homer in an illness was cured by one [368]Mentor, the son of ??????, Alcimus. The person probably was a Mentorian priest, who did him this kind office, if there be any truth in the story. It was from an oracular temple styled Mentor; and Man-Tor, that the sacred cakes had the name of Amphimantora.
[369]?f?a?t??a, a?f?ta e??t? dede?e?a.
Castor, the supposed disciple of Chiron, was in reality the same as Chiron; being a sacred tower, a Chironian edifice, which served both for a temple and Pharos. As these buildings for the most part stood on strands of the sea, and promontories; Castor was esteemed in consequence of it a tutelary Deity of that element. The name seems to be a compound of Ca-Astor, the temple or place of Astor; who was rendered at different times Asterius, Asterion, and Astarte. Ca-Astor was by the Greeks abbreviated to Castor; which in its original sense I should imagine betokened a fire-tower: but the Greeks in this instance, as well as in innumerable others, have mistaken the place and temple for the Deity, to whom it was consecrated.
The whole history of Castor and Pollux, the two Dioscuri, is very strange and inconsistent. Sometimes they are described as two mortals of Lacedaemon, who were guilty of violence and rapine, and were slain for their wickedness. At other times they are represented as the two princ.i.p.al Deities; and styled Dii Magni, Dii Maximi, Dii Potentes, Cabeiri. Mention is made by Pausanias of the great regard paid to them, and particularly by the Cephalenses. [370]?e?a???? ?a? sfa? ?? ta?t? Te??? ???a???s??. _The people there style them by way of eminence the Great G.o.ds_. There are altars extant, which are inscribed [371]CASTORI ET POLLUCI DIIS MAGNIS. In [372]Gruter is a Greek inscription to the same purport. Ga??? Ga???
??a??e?? ?e?e?? ?e??e??? Te?? ?e?a??? ???s????? ?ae????. But though Castor was enshrined, as a G.o.d, he was properly a Tarchon, such as I have before described; and had all the requisites which are to be found in such buildings. They were the great repositories of treasure; which people there entrusted, as to places of great security. The temple of Castor vas particularly famous on this account, as we may learn from Juvenal:
[373]aerata multus in arca Fiscus, et ad vigilem ponendi Castora nummi.
The Deity, who was alluded to under the name of Castor, was the Sun: and he had several temples of that denomination in Laconia, and other parts of Greece. His rites were first introduced by people from Egypt and Canaan.
This we may infer, among other circ.u.mstances, from the t.i.tle of Anac being so particularly conferred on him and his brother Pollux: whence their temple was styled ??a?e??? in Laconia; and their festival at Athens a?a?e?a, anakeia. For Anac was a Canaanitish term of honour; which the Greeks changed to a?a? and [374]a?a?te?. I have before mentioned, that in these places were preserved the Archives of the cities and provinces in which they stood: and they were often made use of for courts of judicature, called p??ta?e?a, and praetoria; whither the antient people of the place resorted, to determine about right and wrong. Hence it is that Castor and Pollux, two names of the same personage, were supposed to preside over judicial affairs. This department does but ill agree with the general and absurd character, under which they are represented: for what has horsemans.h.i.+p and boxing to do with law and equity? But these were mistaken attributes, which arose from a misapplication of history. Within the precincts of their temples was a parade for boxing and wrestling; and often an Hippodromus. Hence arose these attributes, by which the Poets celebrated these personages:
[375]?ast??a ?' ?pp?da??, ?a? p?? a?a??? ????de??ea.
The Deity, originally referred to, was the Sun: As he was the chief Deity, he must necessarily have been esteemed the supervisor and arbitrator of all sublunary things:
[376]?e????, ?? pa?t' ef???, ?a? pa?t' epa???e?.
On this account the same province of supreme judge was conferred on his subst.i.tute Castor, in conjunction with his brother Pollux: and they were accordingly looked upon as the conservators of the rights of mankind.
Cicero makes a n.o.ble appeal to them in his seventh oration against Verres; and enlarges upon the great department, of which they were presumed to be possessed: at the same time mentioning the treasures, which were deposited in their temples. [377]Vos omnium rerum forensium, consiliorum maximorum, legum, judiciorumque arbitri, et testes, celeberrimo in loco PRaeTORII locati, Castor et Pollux; quorum ex templo quaestum sibi iste (Verres) et praedam maximam improbissime comparavit--teque, Ceres, et Libera--a quibis initia vitae atque victus, legum, morum, mansuetudinis, humanitatis exempla hominibus et civitatibus data ac dispert.i.ta esse dic.u.n.tur. Thus we find that they are at the close joined with Ceres, and Libera; and spoken of as the civilizers of the world: but their peculiar province was law and judicature.
Many instances to the same purpose might be produced; some few of which I will lay before the reader. Trophonius, like Chiron and Castor, was a sacred tower; being compounded of Tor-Oph-On, Solis Pythonis turris, rendered Trophon, and Trophonius. It was an oracular temple, situated near a vast cavern: and the responses were given by dreams. Tiresias, that antient prophet, was an edifice of the same nature: and the name is a compound of Tor-Ees, and Tor-Asis; from whence the Greeks formed the word Tiresias. He is generally esteemed a diviner, or soothsayer, to whom people applied for advice: but it was to the temple that they applied, and to the Deity, who was there supposed to reside. He was, moreover, said to have lived nine ages: till he was at last taken by the Epigoni, when he died.
The truth is, there was a tower of this name at Thebes, built by the Amonians, and sacred to the G.o.d Orus. It stood nine ages, and was then demolished. It was afterwards repaired, and made use of for a place of augury: and its situation was close to the temple of Amon. [378]T?a???? de eta t?? ????? t? ?e???, ?????s??pe??? te ?e??es??? ?a???e???. Tiresias, according to Apollodorus, was the son of Eueres, [379]??????, or, according to the true Dorian p.r.o.nunciation, Euares, the same as the Egyptian Uc Arez, the Sun. He is by Hyginus styled [380]Eurimi filius; and in another place Eurii filius, Pastor. Eurius, Eurimus, Euarez, are all names of the Sun, or places sacred to him; but changed to terms of relation by not being understood. Tiresias is additionally styled Pastor; because all the Amonian Deities, as well as their princes, were called Shepherds: and those, who came originally from Chaldea, were styled the children of Ur, or Urius.
By the same a.n.a.logy we may trace the true history of Terambus, the Deity of Egypt, who was called the Shepherd Terambus. The name is a compound of Tor-Ambus, or Tor-Ambi, the oracular tower of Ham. He is said to have been the son of Eusires, [381]??se???? t?? ??se?d????; and to have come over, and settled in Thessaly, near mount Othrys. According to Antonius Liberalis, he was very rich in flocks, and a great musician, and particularly expert in all pastoral measure. To him they attributed the invention of the pipe. The meaning of the history is, I think, too plain, after what has preceded, to need a comment. It is fabled of him, that he was at last turned into a bird called Cerambis, or Cerambix. Terambus and Cerambis are both antient terms of the same purport: the one properly expressed is Tor-Ambi; the other Cer-Ambi, the oracular temple of the Sun.
I have taken notice that towers of this sort were the repositories of much treasure; and they were often consecrated to the Ophite Deity, called Opis and Oupis. It is the same which Callimachus addresses by the t.i.tle of [382]??p?, ??a.s.s' e??p?: and of whom Cicero speaks, and styles Upis; [383]quam Graeci Upim paterno nomine appellant. The temple was hence called Kir-Upis; which the Grecians abridged to G??pe?: and finding many of the Amonian temples in the north, with the device of a winged serpent upon the frontal, they gave this name to the hieroglyphic. Hence, I imagine, arose the notion of G??pe?, or Gryphons; which, like the dragons abovementioned, were supposed to be guardians of treasure, and to never sleep. The real conservators of the wealth were the priests. They kept up a perpetual fire, and an unextinguished light in the night. From Kir Upis, the place of his residence, a priest was named Grupis; and from Kir-Uph-On, Gryphon. The Poets have represented the Grupes as animals of the serpentine kind; and supposed them to have been found in countries of the Arimaspians, Alazonians, Hyperboreans, and other the most northern regions, which the Amonians possessed. In some of the temples women officiated, who were denominated from the Deity they served. The Scholiast upon Callimachus calls the chief of them Upis; and styles her, and her a.s.sociates, ???a?
[384]?pe???e???, Hyperborean young women. The Hyperboreans, Alazonians, Arimaspians, were Scythic nations of the same family. All the stories about Prometheus, Chimaera, Medusa, Pegasus, Hydra, as well as of the Grupes, or Gryphons, arose, in great measure, from the sacred devices upon the entablatures of temples.