to present himself to the people, who were mourning, and bid them be of good courage: for the Deity, whom they lamented as lost, was preserved; and that they would now have some comfort, some respite, after all their labour. The words in the original are very parti› cular: 72 Θαρρειτε μυςαι τα Θε8 σεσωσμένο To which was added, what is equally remarkable; 73 Εφυγον κακον έυρον αμεινον I have escaped a calamity; and have met with a better portion. This was the same rite as that in Egypt, called αφανισμός and ευρεσις Οσίριδος; both which were celebrated in the month Athyr. It was called in Canaan, the death and revival of Adonis or Thamuz, who was the Osiris and Thamas of Egypt. Some rites, similar to those, which I have been describing in the exhibition of the sacred ship Baris, are mentioned in the story of the Argonauts. Their ship is said to have been stranded 72 Jul. Firmicus. p. 45. edit. Ouzel. among the Syrtes of Africa: by which means their progress was interrupted and at the same time there was no opening for a retreat. The heroes on board were at last told, that there was no way to obtain the assistance of the gods, but by performing, what appears to have been a mystical rite. They were to take the ship on their shoulders, and carry it over land for a season. This was effected by twelve of them, who bore it for several days and nights; till they came to the river Triton, where they found an outlet to the sea. Apollonius speaks of the whole as a mystery. 11 4 74 Μεσάων ὧδε μυθος εγων δ ̓ ὑπακεος αείδω It is to be remarked in those copies of the 74 14 Apollon. Argonaut. 1. 4. v. 1381. See Pind. Pyth. od. 4. ν. 36. sculptures, which bishop Pocock observed among the ruins at antient Thebes, that the extremities in each of the boats are fashioned nearly alike; and that there is no distinction of head and stern. This kind of vessel was copied by the Greeks, and styled 75 Aupinguμvaïs, Amphiprumnaïs. It is reΑμφιπρυμναῖς, corded, when Danaus came from Egypt to Argos, that he crossed the seas in a ship of this form in which circumstance there must have been some mysterious allusion; otherwise it was of little consequence to mention the particular shape of the ship, which he was supposed to have navigated. There was certainly something sacred in these kind of vessels; something, which was esteemed salutary; and in proof of it, among other accounts given of them, we have this remarkable one. Αμφιπρυμνα, τα επι σωτηρια πεμπομενα πλοία. The Amphiprumna are a kind of ships, sent upon any salutary occasion. In short, they were always looked upon as holy and of good omen. 76 I think it is pretty plain, that all these emblematical representations, of which I have given so many instances, related to the history of the "See vol. 1. p. 311. Hyginus calls it navim biproram. Fab. 168 and 277. Tunc primum dicitur Minerva navim fecisse biproram. Deluge, and the conservation of one family in the ark. I have before taken notice, that this history was pretty recent when these works were executed in Egypt, and when these rites were first established and there is reason to think, that in early times most shrines among the Mizraim were formed under the resemblance of a ship, in memory of this great event. Nay, farther, both ships and temples received their names from hence; being styled by the Greeks, who borrowed largely from Egypt, Naus and Naos, and Mariners Navra, Nautæ, in reference to the Patriarch, who was variously styled Noas, Naus, and Noah. However the Greeks may, in their mysteries, have sometimes introduced a ship as a symbol, yet, in their references to the Deluge itself, and to the persons preserved, they always speak of an ark, which they call 77 Aagva, Larnax, Kißwros, and the like. And though they were apt to mention the same person under various titles, and by these means different people seem to be made principals in the same history; yet they were so far uniform 77 Plato of Deucalion and his wife; Taras & AAPNAKI diaσεσώσθαι. See also Nonnus. 1. 6. p. 200. λάρναξ αυτοπορος. Theophil. ad Autolic. L. 3. p. 391. › Kißwtw. Ασει δ ̓ ὡς ποκ' εδεκτο τον Αιπόλον ευρέα λάρναξ in their accounts of this particular event, that they made each of them to be preserved in an ark. Thus it is said of Deucalion, Perseus, and Dionusus, that they were exposed upon the waters in a machine of this fabric. Adonis was hid in an "ark by Venus; and was supposed to have been in a state of death for a year. 79 Οιον τοι τον Αδωνιν απ' αενας Αχεροντος Theocritus introduces a pastoral personage Comates, who was exposed in an ark for the same term, and wonderfully preserved. 80 Ω μακάρισε Κοματα, τυ θην ταδε τερπνα πεπονθας, Και το κατεκλάσθης εν λαρνακι, και το μελισσαν Κηρια φερβόμενος έτος ωριον εξετέλεσσας. Of Osiris being exposed in an ark, we have a very remarkable account in & Plutarch; who mentions, 81 78 80 81 Apollodorus. 1. 3. p. 194. Theocrit. Idyll. 15. ν. 102. Ibid. 7. v. 85. Com-Ait: two titles of Helius. Isis and Osir. v. 1. p. 366, 367. See Lightfoot of the antient year beginning in Autumn. vol. 1. p. 707. |