Ψυχροτροφές αυρας θνητοίς παρέχεσα προσηνεις" : 8 Isis and Io had the same department. Io ab Ægyptiis Isidis nomine culta, et tempestatibus et navigantibus præfecta est. Isis, Io and Ino were the same as Juno; and Venus also was the same Deity under a different title. Hence in Laconia there was an antient statue of the Goddess styled Venus Junonia: 9 ξοανόν δε αρχαιον καλεσιν Αφροδίτης Heas. Juno was also called Cupris, and Cupra; and under that title was worshipped by the " Hetrurians. As Juno was the same as Iönah, we need not wonder at the Iris being her concomitant. This was no other than the Rainbow, which God made a sign in the heavens; a token of his covenant with man. This circumstance is apparently alluded to by Homer, in a reference to that phænomenon; where he speaks of it as an appointed. sign. The passage is very remarkable. The poet is speaking of some emblazonry upon the cuirass of Agamemnon, which he compares to the colours in the celestial bow. Natalis Comes. 1. 8. p. 468. 9 Pausanias. 1. 3. p. 240. 1ο Την Ηραν εκεινοι Κυπραν καλούσι. Strabo. 1. 5. p. 369. VOL. III. Ιρισσιν εοικότες, ὡς Κρονιών Εν νεφεῖ σηριξε, ΤΕΡΑΣ ΜΕΡΟΠΩΝ ανθρωπων. Like to the bow, which Jove amid the clouds Placed as a token to desponding man. In another place he speaks of this phænomenon in the same manner. 12 Ηὔτε πορφυρέην Ιριν θνητοισι τανυσση Ζεύς εξ ουρανοθεν τερας εμμεναι. Just as when Jove mid the high heavens displays His bow mysterious, for a lasting sign. In a hymn to Selene, ascribed to Homer, there is again mention made of the Iris being placed in the heavens as a token: 13 Τέκμωρ δε βροτοις και σημα τετυκται. It was exhibited to mortals for an intimation, and sign. As the peacock in the full expansion of his plumes displays all the beautiful colours of the 11 Iliad. A. v. 27. 12 Iliad. P. v. 547. 13 V. 13. Iris; it was probably for that reason made the bird of Juno instead of the Dove, which was appropriated to Venus. The same history was va riously depicted in different places: and, consequently, as variously interpreted. This beautiful phænomenon in the heavens was by the Egyptians styled Thamuz, and seems to have signified the wonder. The Grecians expressed it Thaumas: and from hence were derived the terms θαυμαζω, θαυμάσιος, θαυμαςος. This Thaumas they did not immediately appropriate to the bow; but supposed them to be two personages, and Thaumas the parent. The Rainbow and Dove were certainly depicted together in hieroglyphics. Hence, when Juno is entering the heavenly abodes, Ovid makes Iris her concomitant, whom he styles 14 Thaumantias, or the "daughter of wonder. Læta redit Juno; quam cœlum intrare parantem Roratis lustravit aquis Thaumantias Iris. 14 Ovid. Metamorph. 1. 4. v. 478. 15 In like manner Hesiod describes her. Θαύμαντος θυγατηρ, πόδας ώκεα Ιρις. Theogon. v. 780. Imbriferâ potitur Thaumantide Juno. Statius. Sylv. 1.3. c. 3 v. 81. Both Thaumas and Thamas were the same as Themis, who by Lycophron is represented as the daughter of the Sun. v. 129. Schol. What the Grecians called Iris seems to have been expressed Eiras by the Egyptians and was a favourite name with that people. The two female, attendants upon Cleopatra, who supported her in her last moments, were named "Eiras, and Charmion; which I should interpret the Rainbow, and Dove. The Greeks out of Eiras formed Eros, a God of Love; whom they annexed to Venus, and made her son. bow was his symbol, instead of the Iris, they gave him a material bow, with the addition of a quiver and arrows. Being furnished with these implements of mischief, he was supposed to be the bane of the world. And finding that the 17 Σκετλι Έρως, μεγα πημα, μέγα ζυγος ανθρώποισι. 18 This was different from his original character. He is styled by Plato Meyas Jeos, a mighty God: and it is said " Ερωτα μεγίςων αγάθων ήμιν αιτιον είναι : That Eros was the cause of the greatest blessings to mankind. The bows of Apollo, and of Diana, 16 Ειρας ή Κλεοπάτρας κουρευτρια, και Χαρμίων. Plutarch. in Antonio. p. 954. Columba, Oivas, a Syris dicta est Charmion, vel Charmiona. Bochart. Hierozoïc. Pars. 2da. 1. 1. c. 1. 37 Apollon. 1. 4. v. 446. 18 Plato. vol. 3. Sympos. p. 178. |