last, as I have shewn, was common to the temples of "9 Osiris, and was intended to signify the superintendency of Providence, from whom nothing was hid. 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, which they styled Meed, and Meet, the Maris of the Greeks. Under this characteristic they represented an heavenly personage, and joined her with Eros, or divine love: and by these two they supposed that the present mundane system was produced. Orpheus speaks of this Deity in the masculine gender: 60 Και Μητις, πρωτος γενέτως, και Ερως πολυτέρπης. On this account many antient temples were ornamented with this curious hieroglyphic: and among others the temple of Caphisus " in Argolis. 61 53 Ηέλιου, ὃς παντ' εφορᾳ και παντ ̓ ὑπακέει. Homer. Odyss. 1. A. v. 108. 60 Orphic Fragment. 6. v. 19. the same as Phanes, and Dionusus. Frag. 8. v. 2. Schol. ibid. 61 Hence the stream and lake of Cephisus in Bœotia were styled ὕδατα και λίμνη Κηφισσιδος : by the antient Dorians expressed Καφισιδος, from Καφ-Ισις. Caphisus is a compound of Caph-Isis, which signifies Petra Isidis, and relates to the same Deity as Metis. For we must not regard sexes, nor difference of appellations, when we treat of antient Deities. 62 63 Αρσην μεν και θηλυς έφυς, πολεματοκε Μητι. Παντοφυής, γενετωρ παντων, πολυωνυμε Δαιμον. I have taken notice that the Cyclopians of Thrace were styled Charopes; which name they must have received from their rites, and place of worship. Char-Opis signifies the temple of the Python, or serpent: and we find that it was situated near a poisonous pool. It was sacred to the Sun : and there were many temples of this name in 64 Egypt, and other countries. The Sun was 63 Orphic Hymn. 31. v. 10. Hymn. 10. v. 10. Metis was the same as Pan. Meed-Ous whence came Midovca, is exactly analogous to Cotinousa, Aithousa, Alphiousa, Ampelousa, Pithecousa, Scotousa, Arginousa, Lampadousa, Amathousa, Ophiousa, Asterousa; and signifies the temple of Metis, or divine wisdom, Aster-Ous was a temple on Mount Caucasus: Amath-Ous, the same in Cyprus: Ampel-Ous, a temple in Mauritania: Alphi-Ous, in Elis: AchorOus, in Egypt: all dedicated to the Deity, under different titles. (4 Χασμασι λεοντείοις τα των ιερων θυρώματα κοσμασιν (ον Αιγυπτιοι). Plutarch. Isis et Osiris. P. 366. called Arez; and the lion, which was an emblemi of the Sun, had the same denomination: and there is reason to think, to think, that the device upon Charopian temples was sometimes a lion. Homer, undoubtedly, had seen the fierce figure of this animal upon some sacred portal in Egypt; to which he often alludes, when he speaks of a Charopian lion. 65 5 Αρκτοιτ', αγροτεροι τε Συες, χαροποι τε Λεοντες. The devices upon temples were often esteemed as talismans, and supposed to have an hidden and salutary influence, by which the building was preserved. In the temple of Minerva, at Tegea, was some sculpture of Medusa, which the Goddess was said to have given, ανάλωτον ες τον παντα κρο 66 Odyss. A. v. 610. It is a term which seems to have puzzled the commentators. Xagooi, εiλnetixoi, pobegoi, Scholiast. Ibid. It was certainly an Amonian term: and the Poet alluded to a Charopian temple. Της δ' ην Τρεις κεφαλας, μια μεν χαροποιο λεοντος. Hesiod. Theogon. v. 321. Homer in another place mentions, Λύκων κλαγγήν, χαροπων τε Λέοντων. Hymn. εις Μητερα θεων. ν. 4. As a lion was from hence styled Charops, so from another temple it was named Charon, Xagwλswv. Hesych. Achilles is styled Axuning Xagar, Lycoph. v. 260. a martial Charonian Lion. 66 Pausan. 1. 8. p. 696. MEDUSA, From a Gem in the Collection of His Grace the Duke of Marlborough? London, Printed for James Nunn, Great Queen Street. Lincolns Inn Fields, 1807. |