The true history is this. These two personages were here enshrined in a temple, or Petra: and worshipped under the symbol of a serpent. Scylax Caryandensis, speaking of this part of Illyria, says, [1194]?ad?? ?a?

?????a? ?? ????? e?s?? e?ta??a, ?a? ?e???. _In this region are two stones sacred to Cadmus, and Harmonia: and there is likewise a temple dedicated to them._ Lucan, who calls the place Encheliae, speaks of the name as of great antiquity. It undoubtedly was of long standing, and a term from the Amonian language. Encheliae, ???e??a?, is the place of En-Chel, by which is signified the fountain of heaven; similar to Hanes, Anorus, Anopus in other parts. The temple was an Ophite Petra: which terms induced people to believe, that there were in these temples serpents petrified. It is possible, that in later times the Deity may have been worshipped under this form: whence it might truly be said of Cadmus, and Harmonia, that they would one day be exhibited in stone.

[1195]?a??e?? ?e???? e?e?? ?f??dea ??f??.

But the notion in general arose from a mistake; and was owing to a misinterpretation of the word Petra. On this account many personages were said to have undergone this change. Pollux, who was of a character superior to what is generally imagined, was said to have been turned to a stone.

[1196]??? ????? a?t?te?est?? e??f??? ????de????.

Ariadne underwent the like [1197]change. Also Battus, Atlas, [1198]Alcmena, and others. All these histories relate to personages, enshrined in temples styled Petra, who had a st???? or rude pillar erected to their honour. This was the usage in all parts, before the introduction of images. There are allusions to these Ophite temples, and to these pillars, upon the coins of Syria, and Tyre. Upon these the Deity is represented between two rough stones, with two [1199]serpents on each side of him. A temple of this sort, which betrayed great antiquity, stood in the vicinity of Thebes, and was called the serpent's head. Pausanius speaks of it as remaining in his [1200]time. The same author affords another instance in his account of Achaia; which is attended with some remarkable circ.u.mstances. He tells us, [1201]that at Pherae, a city of that region, was a fountain sacred to Hermes; and the name of it was Hama. Near this fountain were thirty large stones, which had been erected in antient times. Each of these was looked upon as a representative of some Deity. And Pausanias remarks, that instead of images, the Greeks in times of old universally paid their adoration to rude unwrought [1202]stones.

That the Cadmians were the people, whom I suppose them, may I think be proved from many other circ.u.mstances. There are some particulars in the history of these emigrants, by which they may be as effectually distinguished, as by any national mark of feature, or complexion. I have taken notice in a former treatise of the Cuthites, who came from Babylonia and settled in Egypt; and who were afterwards expelled the country. They came under different t.i.tles; and were styled Phenicians, Arabians, and Ethiopians; but they were more particularly distinguished by the name of Oritae, and of shepherds. These appellations must be carefully kept in remembrance, for they will be found to occur in almost every part of the world, wherever any of this family settled. In the histories above given of Osiris, Dionusus, and others, we find, that the sons of Chus are represented as great travellers, and at the same time general benefactors: and it is to be observed, that the same characters occur in every history: the great outlines are the same in all. They appear to have been zealous worshippers of the Sun; and addicted to the rites of fire: which mode of worship they propagated, wherever they came. They are described as of superior stature, and were reputed the sons of Anac, and Urius, from Canaan, and Babylonia. In respect to science, they seem to have been very eminent, if we consider the times when they lived. They were particularly famed for their knowledge in astronomy, architecture, and music. They had great sagacity in finding [1203]mines, and consequently were very rich.

Lastly, there continually occurs in their history some allusion to shepherds. Every one of these particulars may be met with in the accounts given of the Cadmians: but it was the turn of the times to make every thing centre in their imaginary leader, Cadmus. He is supposed to have found out mines in Cyprus, and Thrace: and to have been the inventor of letters, and the introducer of science. To him are ascribed the temples at Rhodes; and the buildings in Attica and Botia. We find him celebrated as a great [1204]theologist and astronomer: and it is reported of Cadmus, as it was also of Orpheus, that he left behind him many valuable remains, which [1205]Bion Proconnesius is said to have translated. But all these gifts, so lavishly bestowed upon one person, should be transferred to a people, who went under the name of Cadmians: and in whom all these requisites are to be found. If we make this allowance, the history will be found to be true.

This people, in their migrations westward, were accompanied by others from Canaan, and Syria. I have shewn that they settled at Rhodes, where they were called Ophites, or Hivites. Another of their t.i.tles was Heliadae, or children of the [1206]Sun. They were looked upon as adepts in every branch of science, and particularly famed for their skill in astronomy. They were the first navigators of the seas; and the division of time, with the notification of seasons, is ascribed to them. [1207]?? de ???ada? d?af????

?e????te? t?? a???? e? pa?de?? d???e??a?, ?a? a??sta e? ?st????????

e?s???sa?t? de ?a? pe?? t?? ?a?t???a? p???a, p???a de ?a? pe?? ta? ??a?

d?eta?a?. All these arts, if we may believe Herodotus, took their rise in [1208]Babylonia: from whence they were carried by the Oritae into Egypt: and from Egypt westward to Rhodes, and to various parts besides. The Oritae, or Auritae, were the same as the Heliadae, denominated from the great object of their worship, the Sun. He was among other t.i.tles styled [1209]Orites: as we learn from Lycophron: which is by his Scholiast interpreted the Sun.

[1210]O??t?? ?e??, t?? a?t?? ?????. _The Deity, which is termed Orites, is no other than the Sun._ These Heliadae were Ophitae; and introduced at Rhodes, and in other places, the worship of the serpent. Hence they occur in Greece under various t.i.tles, such as Ellopians, Europians, Oropians, Asopians, and the like, being so denominated from places which they consecrated to Ops, and Opis, the serpent. The Cadmians settled in Euba, which was called Ellopia from Ellops, a supposed brother of [1211]Cothus.

Plutarch gives an account of Cothus himself coming to Euba in company with another named Arclus. [1212]?????, ?a? ??????, ?? ?????? pa?de? e?? ????a?

???? ????sa?te?. By Cothus and Arclus are meant Cuthites and Herculeans, people of the same family, who settled in this island. The Oritae of Egypt were also styled Arabians; and the Arabian nome was denominated from them.

The Cadmians, who settled in Euba, may be traced under the same names.

Strabo calls the people, who were supposed to attend Cadmus, Arabians, [1213]??ae?, ?? s?? ?ad?. One district in the island was denominated from them, aethiopium: [1214]?????p???, ???a ?????? e? ?????. This is more particularly described by Stepha.n.u.s, as the pa.s.sage is happily corrected by Salmasius. ?????p???, ?????? ????a? pa?a ??????, p??s??? t?? ????p??.

_There is a part of Euba hard by Delium, and near to the Euripus, called Ethiopium._ But the most critical mark, by which any of these islands were distinguished, was that of [1215]Oritae. This is the express t.i.tle of the shepherds in Egypt; which they a.s.sumed both on account of the Deity, whom they worshipped, and in reference to the city Ur in Chaldea, from whence they were in part derived. They founded a city of the same name in Euba, which the Greeks expressed [1216]Oria: whence came the provincial t.i.tle of Oritae. Here Orion was supposed to have been [1217]nursed, whose history we know was from Babylonia. The natives had a tradition, that he was the son of [1218]Urieus, and of the gigantic race: the purport of which, I think, cannot be mistaken. They pa.s.sed, as I have shewn, from Euba to Attica, and Botia. Here also was a city [1219]Ur, like that in Chaldea, and a tradition about Orion being born in these parts. They likewise pretended to shew his [1220]tomb. This city Ur, or Uria, was in the district of Tanagra, and stood directly opposite to the province of Ethiopia in Euba, being separated only by the narrow frith of the [1221]Euripus. They settled also at Traezen, where Orus is said to have resided: by which we are to understand his worshippers, the Oritae. [1222]Fas? de O??? ?e?es?a? sf?s??

e? ?? p??t??? e?? e? ??? ????pt??? fa??eta?, ?a? ??da?? ????????? ???a O??? e??a?. ?as??e?sa? d' ??? fas?? a?t??, ?a? O?a?a? ap' a?t?? ?a?e?s?a?

t?? ???. _The people of Traezen_, says Pausanias, _give out, that one Orus was the first in their country. But the name Orus to me seems to have been of Egyptian original. They farther relate, that this Orus was a king, and that the province was from him called Oraia._ Uria above, and Oraia here, however differently expressed, signify literally the land of Ur. In all these places the Cuthites went under various appellations, but particularly of Cyclopians, Ellopians, and [1223]Europians from their worship. Agreeably to the account which has been above given, we find, that the Heroum of Cadmus at Sparta was built by Europus, and his brethren: and they likewise are represented as the sons of [1224]_Uraeus_. As we are acquainted with the eastern manner of speaking; and know that by the daughter of Tyre, the daughter of Jerusalem, the children of Moab, the children of Kedar, the children of Seir, the children of the east, are meant the inhabitants of those places: may we not be a.s.sured that by Europus and the sons of Urius and Uraeus, are pointed out a people styled Europians of Babylonish extraction, who were ab origine from Ur in Chaldea? And is it not plain, that the history of Cadmus is founded upon terms ill understood, and greatly misapplied? Yet the truth is not totally defaced, as I hope, that I have made appear. By Moses Ch.o.r.enensis Cadmus is represented as of the giant race; and he is said to have come from [1225]Babylonia. Nonnus mentions his planting in Greece a colony of giants.

[1226]?a? sta??? a?t????e?t?? a??e??t? G??a?t??.

Hence the Cadmians were styled ??a?e?, and [1227]??a?te?; and the temples of their G.o.ds, ??a?t???a, Anactoria. These terms were imported from the Anakim of Egypt and Canaan: but as the people, who brought them, were Oritae, and the sons of Urius, they must ultimately have come from Babylonia. Here astronomy, and the other sciences first commenced; and the worship of the Sun was first inst.i.tuted: where the priests, and professors were styled Oritae, and [1228]Orchani. Lucian indeed says, that astronomy was not derived to the Greeks either from the Egyptians, or the Ethiopians; but from [1229]Orpheus. This however intimates, that the Ethiopians, under which name the sons of Chus are mentioned by the [1230]Greeks, were supposed to have introduced science into this country; otherwise this caveat had been unnecessary. But we shall in the end shew, that Orpheus was from the same quarter. And to put the matter out of all doubt, we find Herodotus maintaining very determinately, that the knowledge of the heavens, and every thing relating to the distribution of time, was imported from [1231]Babylonia. As these Babylonians, these sons of Urius, manifestly came to Greece by the way of Egypt, it appears pretty evident, that they were the sons of Chus, of the shepherd race, who so long held the sovereignty in that kingdom. Hence it is, that throughout the whole mythology of the Grecians there are continual allusions to shepherds; a t.i.tle, which we know was peculiar to the Auritae of Egypt. Nonnus, in his allegorical poem, describes Cadmus in a pastoral habit, playing upon an instrument, and reclining himself under the shade of an oak.

[1232]????a? ?e?t??? ??t?? ?p? d??? f??ad?? ????, ?a? f??e?? a??a???? a??e?? ??a ?????.

He gives to him the same powers in harmony which were attributed to Orpheus. Hence Cadmus is made to say that he could charm the woods upon the mountains, and sooth the wild beasts of the forest: that he could even calm the ocean, and stop the course of its turbulent waters.

[1233]Te??? de?d?ea pa?ta, ?a? ???ea, ?a? f?e?a ??????

O?ea??? spe?d??ta pa???d???t?? e????.

Almost all the princ.i.p.al persons, whose names occur in the mythology of Greece and Italy, are represented as shepherds. Not only the G.o.ds Faunus, Apollo, Pan, Sylva.n.u.s, Pales, Adonis, but Eumelus, Triptolemus, Ericthonius, Eumolpus, Aristaeus, Battus, Daphnis, Terambus of Egypt, and Osiris, are represented of that profession. Hence it is, that we find altars, and inscriptions to the shepherd [1234]G.o.ds. Apollo was styled ??e??, and ???????; and was said to have been educated in [1235]Arabia.

When Rhea produced to the world Poseidon, she gave him to the care of a [1236]shepherd to bring him up among the flocks. Atlas, the great astronomer, is represented as a shepherd. [1237]?t?a? a??at???? ?? ????

a???.--????e?d?? de ? d????a?p???? t?? ?t?a?ta t??t?? ??????? ????

f?s??. _Atlas the great mathematician, was a person of Libya. The Dithyrambic poet Polueidos says, that Atlas was a Libyan shepherd._ There was a tradition that the temple of Ammon in Libya was built by a shepherd, from whom it received its name; [1238]ap? t?? ?d??sae??? p??e???. It is reported of the Muses, that they were of shepherd extraction, and tended flocks, which they entrusted to their favourite Aristaeus.

[1239]?a? ?? ??? ???? ?esa? ??a???, ?ss' e?e??t?

?ped??? F??a? ??aa?t???, af? t' e?????

?????, ?a? p?ta?? ?e??? ???? ?p?da????.

This is the person by Virgil styled Pastor Aristaeus. Zethus and Amphion are described as of the same profession, though kings of Thebes, [1240]????? de ?a? ?f??? ade?f?? ?sa? p??e?e?. Even the monster Polyphemus is taken notice of as a musician, and a [1241]shepherd. Macrobius mentions, that among the Phrygians the Sun was worshipped under a pastoral [1242]character, with a pipe and a wand. Tiresias, the prophet, is by Hyginus styled Tiresias, Eueri filius, or as some read it, Tiresias, Eurii filius, [1243]_Pastor_. This was also one of the t.i.tles out of many conferred upon the Phenician Hercules, to whom they attributed the invention of purple. He was the chief Deity, the same as Cham, and Orus, the G.o.d of light; to whom there is a remarkable invocation in the Dionusiaca of Nonnus.

[1244]?st????t?? ??a??e?, a?a? p????, ???ae ??s??, ?e??e, ??te??? ??? d?????s??e ??????.

Some of the pyramids in Egypt were styled the pyramids of the shepherd [1245]Philitis; and were said to have been built by people, whom the Egyptians held in abomination: from whence we may form a judgment of the persons, by whom those edifices were erected. Many hills, and places of reputed sanct.i.ty were denominated from shepherds. Caucasus, in the vicinity of Colchis, had its name conferred by Jupiter in memory of Caucasus a shepherd. [1246]?? ???? e?? t??? t?? ???e??? ?a??as?? et???asa?. Mount Cithaeron in Botia was called Asterius; but received the former name from one Cithaeron, a [1247]shepherd, supposed to have been there slain. I have mentioned from Herodotus, that the Cadmians built the temple of [1248]Damater, or Ceres, in Attica, where they introduced her worship. And there is a remarkable circ.u.mstance mentioned in consequence of this by Hesychius, who tells us, that the priests of this G.o.ddess were of a particular family, called ???e??da?, or _the Shepherd race_. ???e??da?, ?e???, e? ?? ? ???t??? ?e?e??. The Cadmians therefore, from whom this priesthood came, must have been in a peculiar manner shepherds. The mountain Apaesantus in Argolis is said to have been named from [1249]Apaesantus, a shepherd. The Cuthites settled in Thrace near Haemus, in Sethonia; of whom Stepha.n.u.s gives this short but remarkable history: e?a????t? p??te??? ??a???. The author does not say, that they _were_ shepherds; but that they antiently were so called: so that it was not so much the profession, as the t.i.tle of the people. They settled in Hetruria, and Latium; in which last province stood the city Praeneste, of which I have before spoken. It was said to have been of high antiquity, and was founded by Cculus,

[1250]Vulcano genitum pecora inter agrestia Regem, Inventumque focis, omnis quem credidit aetas.

We find here, that the founder of this city was a shepherd, and a king, and the reputed son of Vulcan, the same as Urius. It is said of him, that he was, inventum focis, because he was ab origine from the land of fire; by which is meant Ur of Chaldea. So the personage, represented under the character of Cacus upon Mount Aventine, is by Livy said to have been a shepherd. [1251]Pastor accola ejus loci, nomine Cacus, ferox viribus. He likewise is said to have been the son of the G.o.d of Fire: [1252]Huic monstro Vulca.n.u.s erat pater. The first city which the Cadmians built in Botia was named [1253]Poimandris; or as Eustathius renders it Poimandria, [1254]???a?d??a; the same which was afterwards called Tanagra. It is said to have been so denominated from one Poimander. This name is by interpretation a shepherd, or rather a shepherd of men. It answers to the t.i.tle of ????? ?a??, so frequently to be met with in Homer. That excellent Poet was wonderfully fond of every thing, which savoured of antiquity: and has continual references to the antient history of Egypt, and to the rites of that country. He sometimes seems to adhere superst.i.tiously to obsolete terms, thinking probably, that they enriched his verse, and gave a venerable air to the narration. Of these, no one occurs more frequently than the t.i.tle of a shepherd Prince, which he bestows on many of his leaders. It is the translation of a t.i.tle, which the sons of Chus, as well as the Egyptians, gave to their Deities, and to their kings. Hence the writings of Hermes were inscribed the works of the Shepherd Prince, as we may infer from the Greek transcript: for that was written in imitation of the former, and called [1255]Poimandras.

Thus have I endeavoured to state the progress of the Cuthites under their different appellations to Greece; and to describe the rout which they took in their peregrinations, I have shewn, that under the t.i.tle of Phenicians and Cadmians, they first settled in Canaan, and in the region about Tyre and Sidon: from whence they extended themselves towards the midland parts of Syria; where they built Antioch. [1256]?as??, ?a? ?????, ??a??? pa?de?, p??? t? ????t? p?ta? t?? ??? ??t???e?a? t?? S???a? p???? e?t?sa?. _Casus, and Belus, two sons of Inachus, built the city in Syria, which is now called Antioch upon the river Orontes._ By Casus is meant Chus; and Belus is a Babylonish t.i.tle of Ham, as well as of his immediate descendants, who are here alluded to. From Syria they penetrated to the Euphrates, and from thence to Armenia: and that there were colonies here of Amonians, and particularly of the Cuthites, may be known from the history of Cadmus: but more especially from the similitude of language, person, and manners, which subsisted among these [1257]nations. Zonaras is very explicit upon this head. He mentions the incroachments of the sons of Ham in these parts, and shews the extent of the trespa.s.s, of which they were guilty. [1258]??de ?e pa?de? t?? ?a t?? ap? S???a? ?a? ?a??? ?a? ??a??? t?? ???? ??? ?ates???, ?a? ?sa p??? ?a?a.s.sa? a?t?? etet?apt?, e???? ??ea???, ?ate???fas?. _In respect to the sons of Ham, they seized upon all the inland country, which reaches from Syria, and particularly from the mountains Alba.n.u.s, and Liba.n.u.s: and all the region, which from thence extends towards the sea, even as far as the Ocean._ Of these emigrants Tacitus has given a curious account, which has never been sufficiently heeded. He takes notice of those who settled in Canaan, as well as those who pa.s.sed higher towards the north. [1259]Sunt, qui tradant a.s.syrios convenas, indigum agrorum populum, parte aegypti pot.i.tos, ac mox [1260]proprias urbes, Hebraeasque terras, et propiora Syriae coluisse. As the Cadmians settled about Byblus and Sidon, there seems in consequence of it to have been a religious correspondence kept up between this colony and Egypt. It is said according to the enigmatical turn of the times, that the head of Osiris was annually wafted by the floods to [1261]Byblus. It was reported to have been just seven days in its pa.s.sage; and the whole was performed ?e?? ?a?t????, by a voyage truly miraculous. There are many proofs that the religion of Syria came in great measure from Egypt. The rites of Adonis, and the lamentations upon his account at Sidon, and Byblus, were copies of the mourning for Osiris, and represented in the same [1262]manner. Lucian, having described the pompous temple at Hierapolis, says, that there was another in the neighbourhood, not of a.s.syrian, but Egyptian original; the rites of which were received by the natives from Heliopolis in that [1263]country. This he did not see: but speaks of it as very grand, and of high antiquity.

These particulars I have thought proper to discuss thoroughly, in order to disclose the true history of the Cadmians, as I am hereby enabled to prove the great antiquity of this people; and to shew who they were, and from whence they came. It has been observed by many of the learned, that some particular race of men spread themselves abroad, and got access among numberless nations. Some have thought that they were Scythians: others, that they were Egyptians: others still, that they were from Phenicia, and Canaan. What they have said upon the subject, however they may seem to differ from one another, may in some degree be allowed. But I believe, that the true account is that which I have here given. I have endeavoured, with great pains, to sift the history to the bottom: and it is to me manifest, that they were for the most part the Auritae, those shepherds of Egypt. This people had spread themselves over that country like a deluge: but were in time forced to retreat, and to betake themselves to other parts. In consequence of this they were dissipated over regions far remote. They were probably joined by others of their family, as well as by the Canaanites, and the Caphtorim of Palestina. They are to be met with in Persis, and Gedrosia, under the name of Oritae. They are to be found in Btica upon the Atlantic under the same [1264]name. They settled in Colchis, Thrace, Phrygia, Sicily, and Hetruria; and upon the extreme parts of the Mediterranean: Diluvio ex illo tot vasta per aequora vecti.

These are the migrations, of which the antient historian [1265]Istrus wrote in a curious treatise, long since lost; which he inscribed pe?? t??

????pt??? ap????a?. We meet with a summary account of them in Diodorus Siculus, who mentions, that after the death of Isis and Osiris the Egyptians sent out many colonies, which were scattered over the face of the earth. [1266]? de ??? ????pt??? fas? ?a? eta ta?ta ap????a? p?e?sta? e?

????pt?? ?ata pasa? d?aspa???a? t?? ?????e???. Of these migrations there were two remarkable above the rest: the one of the sons of Chus, concerning whom I have been treating; the other of the Israelites, which was somewhat later than the former. The author above takes notice of both these occurrences, in a most valuable extract preserved by Photius; wherein he does not sufficiently distinguish the particular families of these emigrants, nor the different times of the migration: yet the account is very curious; and the history of each transaction plainly delineated.

[1267]????? ??? ?? ?e???at??e??? t?? a???e???? ?? ep?fa?estat??, ?a?

d?ast???tat?? s?st?afe?te? e?e???f?sa?, ?? t??e? fas??, e?? t?? ???ada, ?a?

t??a? ?te???? t?p???, e???te? a????????? ??e??a?? ?? ?????t? ?a?a??, ?a?

?ad??, t?? a???? ep?fa?estat??. ?de p???? ?e?? e?epese? e?? t?? ???

?a???e??? ???da?a?. _Upon this, as some writers tell us, the most eminent and enterprising of those foreigners, who were in Egypt, and obliged to leave the country, betook themselves to the coast of Greece, and also to other regions, having put themselves under the command of proper leaders for that purpose. Some of them were conducted by Danaus, and Cadmus, who were the most ill.u.s.trious of the whole. There were beside these a large, but less n.o.ble, body of people, who retired into the province called now [1268]Judea._

When therefore we speak of the history of Greece as far back as we can carry it, and of the rites and religion introduced into that country, we may accede to the account given of them by Zonaras. [1269]?? ?a?da??? ?a?

?e?eta? f??t?sa? ta?ta p??? ????pt?? ?a?e??e? p??? ?????a?. _All these things came from Chaldea to Egypt; and from thence were derived to the Greeks_. The same is attested by [1270]Josephus. What preceded the arrival of the Cadmians, and other Cuthites, in these parts, is utterly unknown.

With them commences the history of the country. It is true, there are accounts concerning Erectheus, Ericthonius, Cecrops, and other antient kings: but they were superadded to the history of Attica, just as the names of Inachus, Phoroneus, Apis, were to that of Argos. It was therefore matter of great surprise to Solon, when he was informed by the Egyptian priests of the antient occurrences of their country, and of the wars of the Atlantians, to find the same names stand at the head of their histories, as were observable in those of Greece: [1271]?e???p?? te, ?a? ??e??e??, ?a?

??????????, ?a? ???s???????, t?? te a????. _For instance, the names of Cecrops, Erectheus, Ericthonius, Erisicthon, and others._ ?a? ta t??

G??a???? ?a? ta?ta. _The names also of their women were the same._ In reality, they were all t.i.tles of the Deity, as might be easily shewn.

Erectheus for instance was the G.o.d of the sea, and as such worshipped by the very people who enlisted him among their kings. This may be proved from Athenagoras. [1272]????a??? ??e??e? ??se?d??? ??e?. _The Athenian sacrifices to Erectheus the same as Poseidon_. Strabo seems to think, that most of the antient names were foreign; [1273]such as Cecrops, and Codrus, and Arclus, and Cothus: and he is certainly right in his opinion.

What I have here said, may in some degree prove a basis for the history of Greece. We may indeed talk of Xuthus, Ion, and h.e.l.len: also of the Leleges, and Pelasgi, and thus amuse ourselves in the dark: but no real emolument can possibly arise, till the cloud, with which history has been so long obscured, be done away. This cannot well be effected, till some of the first principles, upon which we are to proceed, be made out, and these great truths determined.

This inquisition I have been obliged to make concerning some of the princ.i.p.al personages in the annals of Greece. For it is impossible to lay a foundation for a future history unless what is true, and what is false, be previously determined. All those, of whom I have been treating, stand foremost in the lists of antiquity, and have been admitted with too little consideration. Many of the first Fathers in the Christian church, seeing the high pretensions of the Grecians, tried to invalidate their claim, by shewing that all their antient heroes were subsequent to Moses. This was the repeated labour of Clemens of Alexandria, Theophilus, Eusebius, Tatia.n.u.s, and others. It was a point urged by them continually in their recommendation of the Scriptures, as if priority of time were necessarily a mark of truth. The best chronologers likewise admit these personages in their computations; and great pains have been used to reconcile the contradictions in their histories, and to ascertain the aera when they flourished. These learned men acted upon a very laudable principle, but failed in the very beginning of their process. For, as I have before taken notice, the question should not have been about the time when these persons lived, but whether they ever existed. The fathers proceeded upon very precarious grounds, and brought their evidence to a wrong test. They indeed state things very fairly, and have authorities for all that they advance.

But the traditions of the Greeks were not uniform. And if any Gentile writer, instead of carrying the aera of Inachus and Phoroneus, or of Dionusus and Perseus, towards the time of Moses, had extended it to the times of the first kings in Egypt, I do not see what they could have done; for this person, in his turn, could have produced authorities. They might indeed have disputed the point, and have opposed evidence to evidence, but nothing certain could have ensued.

END OF VOL. II.