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For thou obtain'ft well-ftation'd; DELOS hail,

Απολ

its folution by water, fo the Sun and Moon were
born of Latona, or fetched out of their diffufion
through the watery chaos, in which they had
before lain hid, &c." See the whole curious
chapter. May not this concealment, &c. re-
marked by Mr. Holloway tend to explain what
Juno fays of Latona's fecret coition with Jupiter,
and fecret bringing forth γαμιοισθε ΛΑΘΡΙΑ και
TIXTOITE KEKPYMMENA, ver. 321? And in this
folution of the matter there is nothing new, as
the learned reader is well informed: Phurnutus
hints the fame: E or (namely Jupiter) u Aroλ-
λων και Αρτεμις εγεννηθησαν δια της Λητώς: Λητω γαρ
την ΝΥΚΤΑ ονομαζεσι κατα μεταθεσεν το δασεως θ εις
TO XIXON AUTH & Anon is you, chap. 2. where ob-
ferve, he gives the fame derivation of Latona as
was given note 81. and refers to the original
chaotic night and darknefs (for fo he must be
understood) whence fprung the Sun and Moon.
And Macrobius, Sat. lib. 1. p. 240. fays directly
the fame; I fhall only give his explication of
the fable: "Quod ita intelligendum naturalis
ratio demonftrat: namque poft Chaos ubi primum
capit confufa deformitas in rerum formas & ele-
menta nitefcere, terraque adhuc humida fubftan
tia molli atque inftabili fede mutaret convalefcente
paulatim ætherio calore, atque inde feminibus in
eam igneis defluentibus hæc fidera edita effe cre-
duntur: & Solem quidem maxima vi Caloris in
fuperna raptum, Lunam vero hum diore & velut
famineo fexu naturali quodam preffam tepore in-
feriora tenuiffe: tanquam ille magis fubftantia
PATRIS conftaret, HÆC MATRIS. Siqui-
dem Latonam phyfici volunt terram videre: cui
diu intervenit Juno, ne numina, quæ diximus,
ederentur: hoc eft, aer, qui tunc humidus adhuc
gravifque obftabat ætheri, ne fulgor luminum per
humofi aeris denfitatem,tanquam e cujufdam partus
progreffione, fulgeret." Whence we fee that
Macrobius explains the fable alfo in reference
to the beginning of things: when the earth, in
its first fluid, formless, and moift ftate-humida
adbuc fubftantia, as he calls it, was impregnated
by the atherial heat, or Jupiter, and fo, thro'
the refiftance and obftruction of the denfe, thick,
and dark air brought forth with much flruggling,
the Sun and Moon. Nothing will better explain
this than the first chapter of Genefis. It may be
worth while to remark in confirmation of what
is faid with regard to Juno, or the air's refiftance
and conflict with Latona, against whom her ha-

Hail

tred was principally on account of Apollo, or the light, according to the Fable, (See ver. 67. of this hymn) that DP, the word ufed for the heavens, clouds, or skies, properly fignifies the strugglers, or the two great agents air and light in conftant conflict and struggle together.

I now proceed according to my promife, note 392. to give you an extract from the Mythological notes of Turner, whose book was printed in 1687, is very rare to be met with, and a work of great erudition; it is dedicated to the lord high chancellor Jeffreys, and was defigned by the author as an introdu&tion to a larger work, which whether he ever printed or not, I am unacquainted: he produces the scholiaft tranflated in my note, and makes thefe remarks upon him, page 69. "In these words are feveral things very remarkable: firft, if we admit a very fmall anachronism in the Greek story, then it is true of Noah, what Thrafybulus in this relation afcribes to Deucalion-sparteveto ev în Aqui, that he preached or prophefied, by or under an oak or tree, not after the flood, as this story would have it, but before it, for fo St. Peter exprefly calls him a preacher of righteousness. 2 Pet. ii. 5. and in the firft epiftle iii. 19. fpeaking of the fpirit of Chrift, he fays, " By which fpirit alfo he went and preached unto the Spirits in prifon, which fometime were disobedient, when once the long-fuffering of God waited in the days of Noah, when the ark was preparing.-which words are to be understood of Noah's preaching by the fpirit of Chrift, to the fpirits in prison, that is, not which were fo then, but were fo for their difobedience when this epistle was written, and long before it, and continue fo ftill, &c.-Not that the prophetic fpirit of Noah is to be confined to the times before the flood-for in Genefis ix. 24. we find him prophesying upon Cham's difrefpectful treatment of him: fo that this is agreeable to the account of Deucalion given by Thrafybulus. Secondly, It is not faid in general of Deucalion, that he was a prophet, but that he did parttoda Tn Aqui, prophefy by, or under fome oak or tall fpreading tree-for the text tells us, that this happened while Noah was in his tent, Gen. ix. 20. Noah began to be an husbandman, and he planted a vineyard, and he drank of the wine and was drunken, and he was uncovered within his tent. But what is ftill more to the purpofe, it

is

Hail PHOEBUS! and thou, Mother of the God.

is faid of Abraham, Gen. xiii. 18, that he removed his tent and came and dwelt in the plain of Mamre (which is properly the oaks of Mamre,. as appears from the original Hebrew and the LXX. The Hebrew Elon, an oak, is from El Deus, as much as to fay the tree of God, as Alah which is rendred by execratus est, j ravit, adjuravit, is from the fame root, &c. Hence the oak amongst the Greeks and Romans was arbor fovi facra, dedicated and devoted to God, &c.-See the author. Thirdly, it is to be obferved, that Thrafybulus alfo takes notice of the dove or pigeon, which was fo remarkable a circumftance in the hiftory of the flood. Noub fent out his dove, Gen. viii. 7, &c. and her in. formation well explains the oracle of the dove, χρησμον της πηλειάδος, which inftruded Deucalion, Fourthly, It is to be obferved, that Deucalion called this place where he and the rest came out of the ark, Dodona, which the fcholiaft informs

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us was fo named απο Διος και Δωδώνης from Jupiter and Dodona: but why from Jupiter, I pray? Here we fee a manifeft inftance of the ignorance of the Greeks and their corrupting the traditions of the east, for want of understanding the language in which they were delivered for it is true, as the Greeks did ftill retain a finattering of the business, that Dodona was fo called απο το Διος, not from the word but the perfon fo called, who is in Hebrew called Adonai, and by the Carthaginians or Phoenicians, Donai, and the name refers to God's promise to Noah of not curfing the ground again, Gen. ix. 21. and is plainly as much as Doddonai, beloved of God, and that place, above all others, might well deferve fo to be called, in which God accepted fo graciously the first facrifice after the flood, and was reconciled to mankind upon it. Fifthly, As an indication that Dodona was, ex ▲ os, as I have explained, and that it was not a Greek but an exotic and eastern name, I obferve, that the fcholiaft faith of the nymph Dodona, that he was μia twv Sixiandwr, one of the Sea-nymphs or daughters of the Ocean, the meaning of which is, that the name travelled by fea into Greece, as all things that came that way, before navigation was known, were faid to be born of the fea, &c. Sixthly, Though Afus fignifies fometimes any tree, yet here the Apus of Deucalion, or Awdwns, is the Hebrew Alah or Elon, the tree of God, or

the oak under which the most antient of the patriarchs were used to pitch their tents, &c.— The author mentions two more particulars of refemblance in Deucalion and Noah, the one the excellency of their characters-for the fcripture faith of Noah, that he was a juft man and perfect, &c. and Ovid of Deucalion,

Non illo melior quifquam, nec amanticr æqui Vir fuit, aut illâ reverentior ulla Deorum. The moft UPRIGHT of mortal men was he: The most fincere and holy woman she; i. e. Pyrrha his wife.

The fcond is, that the floods that happened in ticular judgments, for the fins and enormities of their times are faid to have been fent as parThe wickedness of man is very great, I will dethe age which fuffered by them. God faid,— trey him, Gen. vi. 5. and Ovid of Deucalion's

times,

Contigerat noftras infamia temporis aures,
Quam cupiens falfam fummo delabor olympo,
Et Deus humaná luftro fub imagine terras:
Longa mora eft, quantum noxæ fit ubique re-
pertum
Enumerare, minor fuit ipfa infamia vero.
MET. I.

The clamours of this vile degenerate age,
The cries of orphans and th' oppreffor's rage,
Had reach'd the fkies: I will defcend, faid I,
In hope to prove this loud complaint a lye.
Difguis'd in human shape I travell'd round
The world; and more than what I heard, I
found.
DRYDEN.

Thus I have given you a fhort extract of what
this accurate author hath delivered upon the
fubject whoever wants proofs must confult
him, and he will find it well worth his labour.
It must be remarked in confirmation of this
compound derivation of Dodona, that Span-
heim thinks it
heim thinks it a compound alfo, though he de-
rives it from Duda jona amabilis
columba. May fuch refearches into the dark
myfteries of antiquity, caufe us to rejoice in the
glorious light of the Gofpel, and bring us to a
due acknowledgement of his praifes, who hath
brought life and immortality through that gospel
to light!

End of the Hymn to DELOS.

J. Jefferys sculp

THE

Fifth HYMN of CALLIMACHUS.

To the * Bath of PALLAS.

OME forth, ye nymphs, whofe facred hands

prepare

The Bath for mighty PALLAS: hafte, come forth,

Even now I hear her hallow'd coursers neigh :

The Goddess is at hand: hafte Argive nymphs,

*Bath of Pallas ] The fubject of the prefent poem is a very celebrated ceremony, which was performed annually at Argos. "The Argive women, fays the fcholiaft, had a cuftom of taking on an appointed day the image of Minerva and of Diomede, which they brought to the river Inachus, and there washed." And this was

Crown'd

always performed before day-break: whence Theocritus:

Ανωθεν δ' αμμες τιν αμα δρόσω αθρόαι εξω, &c. IDYLL. XV. 132. The Palladium doweres (which fell from heaven) and was taken by Diomed at Troy, was reputed to have

Crown'd with the golden locks, Pelasgians haste.
Her ample limbs MINERVA never bathes
In cooling ftreams, ere from her panting steeds

5

have been brought by him and kept at Argos: for which reafon, as is generally thought, he had this honour paid to him. There was a ceremony of this kind performed at Athens, called Anlupa, where Minerva's ftatue was washed: which was esteemed a very inaufpicious day, as you may read in Plutarch's Life of Alcibiades, and in Potter's Antiquities, p. 425. vol. 1. And the like ceremony was performed at many other places, in honour of other deities. Spanheim affigns various reafons for thefe facred washings, which were principally defigned to indicate the internal purity which the Deities required; and of which Pallas was efteemed peculiarly the Goddess: Procreatrix omnium virtutum, as Proclus fays of her, the mother of all virtues; and who was able to render life unpolluted and pure, axcarro xar xalago; of whom Ariftides, in his hymn to her, faith: "The prophets and priests call her nabago, the purger or purifier, and asiano, the driver away of evils, and the inSpectress of the most perfect purifications; Tw, τελειωτατων ΕΦΟΡΟΝ ΚΑΘΑΡΩΝ. In all which, Spanheim adds, it is eafy to behold the traces of the Mofaic rites; wherein it appears, that external washings were prefcribed as a fign of internal purification, from what is faid, to omit all other places, in Numb. viii. 7. and Isaiah Jii. 11." The fathers generally taxed the genile idolaters with thefe ceremonial washings of theirs when they refused to be baptized with the baptifm of Chrift, of which all the inflituted wafhings were typical; fo that theirs of confequence, as received from pofitive infiitution originally, led to the true washing, if they had understood their own rites. See hymn to Jupiter, note 30, and 51. The particular purity of which the antients fuppofed Pallas the mother, and Goddess, as obferved before, deferves attention, and will eafily be accounted for, when we come to confider what Pallas reprefented in the heathen fyftein.

Ver. 1. Come, &c.] This poem is written in the Doric dialect, as we might expect, fecing it 3

With

is written for Dorians: Madam Dacier, upon what authority I know not, afferts, that Callimachus, at the time of compofing it, was at Argos: the word Argoxo, fignifies pourers out of the water for the bathing of the Goddess, which I have exprest as clearly as a poetical translation would admit. Thefe Argive virgins used to confecrate their hair to Minerva, as the Delian to the Hyp rboreans, mentioned in the laft hymn, and for the fame reafon I fuppofe - Statius fpeaks thus of the custom in his Thebais, 1. 2..

-Innuptam lumine adibant PALLADA, munichiis cui non Argiva per

urbes

Pofthabita eft Lariffa jugis; hic more parentum,
Iafides, thalamis ubi cafta ad:lefceret ætas
Virgineas libare comas, primofque folebant
Excufare Toros.

The reader cannot but obferve that there is some fimilitude in the beginning of this hymn, to that of the hymn to Apolo; and there may be good realon to defcribe the approach of both deities to their temple in the fame manner, if, as I hope will fully appear in the fequel, Pallas is no other than The pure, unmixed folar light.

Ver. 7. Steeds, &c.] We fce Pallas is reprefented drawn by horfes, as well as the Sun, Apollo, and for the fame reafon, namely, the impetuous, fiery nature of thofe creatures, their ftrength, as well as their great fwiftness, whereby was reprefented the nature, and flrength, as well as fwiftness of the folar light. Haft thou given the horse strength, haft thou cloathed his neck with Thunder? &c. fays God to Job xxxix. 19. fee the whole defcription, as well as that of Virgil's. Diana or the Moon was reprefented as drawn by flags, fee hymn to Diana ver. 140. on account of the great fwiftness of thofe animals, whereby was reprefented the fwift and unwearied motion of the Moon, whence arofe the fable of Diana's indefatigableness in hunting, hinted note on Diana's Speech. Mr. Spence, in his Polymetis, hath given us a

very

With careful hands the noble duft is cleans'd:

Not tho' her arms with clotted, gore defil'd

very remarkable drawing from a Gem, plate 26. fig. 1. in the outer circle whereof we have the feven planets defcribed in their perfonal characters, and drawn in a fort of chariots by the animals ufually confecrated to these deitics: Saturn by Serpents; Jupiter by Eagles; Mars by two Horfes; Sol by four; Venus by Doves; Mercury by Cocks, and Luna by Stags. In the next round we have the twelve figns of the Zodiac, and in the center a person playing on two pipes, and fitting, which Mr. Spence hath not obferved, at the foot of either a palm or an olivetree, as it fhould feem from the drawing; tho' I cannot determine certainly from it. Here, I think, we have a full and plain picture of the whole mystery and meaning of the heathen mythology. And this antique the reader will find before the hymn to Apollo.

Ver. 9. Not tho', &c.] Concerning the import of the phrafe Sons of the Earth, fee the hymn to Jupiter, note 3. The poet here alludes to one of the most celebrated exploits of this Goddess of which Horace fpeaks in the 4th Ode of his 3d book.

Quid Rhocus, evulfifque truncis
Enceladus jaculator audax,
Contra fonantem Palladis ægida
Poffent ruentes ?.

And Phurnutus, pag. 189. informs us, that the Ariftia were given to Pallas in the battle against the giants, the deferving beft, and being the chief caufe of the victory; whence fhe had peculiarly the name of Gigantophantis, killer of the giants. The Abbé Banier, though, as attached to a fyftem, he was obliged to make all things fquare with it, could not help confeffing thus much concerning this fable of the battle of the giants: "It is true, moft of the learned of the laft age are of opinion, that the enterprize of the tower of Babel, which may be conftrued a literal affaulting of heaven, had given rife to the fable I am now explaining. Let us build, faid the authors of that mad project, a tower [that may reach] to Heaven. Befides, add they, Nimrod, who headed that en

She

terprize, a frong and mighty hunter before the Lord, muft, no doubt, have been accounted a kind of giant; thus nothing, they think, is wanting to compleat the refemblance, and they would have it not to be doubted, but that this is the explication of the fable." See vol. 2. p. 206. In further confirmation of which, I would defire the reader to recollect what was fhewn note 3. of the hymn to Jupiter, concerning thefe giants; which the deferters of the true worship are called. Thefe Nephlim or giants were the defcendants of Cain, as obferved in that note; and they, headed, as is probable, by that great and arch-rebel Nimrod,after the fearful impreffions, which the deluge had caused, were worn off, undertook that project, which Banier might well call mad, in the light he understood, and men generally conceive it: for it was more mad than the fabulous story of the giants heaping mountain upon mountain to scale to heaven, to begin building a tower, whofe top fhould reach to heaven in a remarkable low valley, as was that of Shinar, according to all geographers. But the truth is very different; and thefe giants, thefe deferters of the true worship, thefe rebels against God and his NAME, proceeded rightly enough according to their own principles. Go to, faid they, let us build us a city and a tower, whofe top-may reach-unto heaven. The words, may reach, are read in Italics in our Bibles, a mark always to the reader, that there are no fuch words in the original: '11811-URASHU BeSHMIM, are the Hebrew words, literally, and its top or head to the heavens, their grand and arch-idol; and their meaning was, "let us make us a city, and a tower for a place of worfhip and defence, and let us dedicate its top, or confecrate it to the honour and fervice of our God, the heavens." And they add, let us make us a name, D, Shem, a NAME to worship, . in oppofition to him who is the true NAMË, a name above every name, and after whom Shem the elder fon of Noah, in figure and type, was named. Upon this defign of thefe rebel worshippers to deftroy the true Name, and to fet up another in oppofition to it, the blefS

fed

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