2

and that the antients in the original history did not refer to that animal. What the, 'Ios Hippos alluded to in the early mythology was certainly a float or ship, the same as the Ceto: for in the first place the Ceto was denominated Hippos: 3 Ιππον, τον μεγαν θαλασσιον ιχθυν : by Hippos is meant that huge fish of the ocean; i. e. the Ceto or Whale. Secondly, it is remarkable that the Hippos was certainly called Scaphius, and Scuphius, Exagios xai Exupios; as we find by the Scholiast upon Lycophron. It was supposed to have been produced at the Colonus, when Neptune was asleep or, as others tell the story, when the two Deities disputed about their right to Attica:

2 The terms 'Ios and Naus are mentioned in such a manner, as to appear in some degree synonymous. Pamphos introduces them in this manner together in speaking of Poseidon,

Ιππων το δότηρα, νεων τ' ιθυκρηδέμνων.

It should be read

Ισπείων τε δοτήρα, νέων τ' ιθυκρηδεμνων :

By which, I make no doubt, were originally meant two sorts of vessels: the Hippeia, large unweildy floats, the same as Kav: the other more regularly decked ships. See Pausan. 1. 7. p. 577. See also Homer's Hymn is Пoodwa, who expresses the line above.

Ιππων τε δμήτηρα.

3 Hesych. This 'Iwwes was the same as the feminine Hippa, styled the nurse of Bacchus.

Orphic Hymn. 48. Ιππαν Βακχε τροφον.

περί τας πετρας τε εν Αθήναις Κολωνο-Ίππος Σκύφιος εξήλθεν. Env. The same is mentioned by the Scholiast upon Pindar. I therefore cannot help thinking

that this supposed Horse of Neptune, as it has so manifest a relation to the Ceto, and the Scyphus, must have been an emblem of the like purport: and that it had originally a reference to the samé history, to which the Scyphus and Ceto related. The fable of the Horse certainly arose from a misprision of terms; though the mistake be as old as Homer. The Goddess 'ITT, Hippa, represented as a feminine, is the same as Hippos, and relates to the same history. She is made the nurse or foster-mother of Dionusus; and styled the soul of the world. She is moreover said to have received Dionusus, who from her had a second birth, and she assisted Jupiter in labour: Hμ

Lycophron. Scholia. v. 766.

Tuque O cui prima furentem

Fudit Equum magno tellus percussa tridenti.

Virgil. Georg. 1. 1. v. 12.

Hence Argos Ιππιον. Ποσειδών Ιππιος. One of the three Chaldaïc seminaries of learning was Hipparene, which is a compound of Hippa-Arene, and relates, as I should imagine, to the Ark, Hippa-Aren, 18. Borsippa in the neighbourhood was probably Baris-Hippa, of the like purport. They both relate to the same emblem, the Arca xnTwdns.

5 Proclus in Timæo. 2. p. 124, 125. See vol. 11. p. 289.

yag Ἱππα τα παντος εσα ψυχή, και έτω κεκλημένη παρα τῳ Θεολογῳ ὑποδέχεται Διονυσόν. Ο δε από τα μήρε τε Διος προσεισιν εις αυτήν, διο και συλλαμβάνεσθαι και Ίππα Αεγεται τιχτοντὶ τῷ Δ.. The purport of this allegory is not very obscure: and will be illustrated hereafter, Dionusus was supposed to have been twice born ; and thence was styled δίφνης. Sometimes the intermediate state is taken into account; and he is represented as having experienced three dif ferent lives :

• Οργιον, αῤῥητον, τρίφυες, κρυφίον Διός έρνος.

Κικλησκώ Διονυσον, ερίδρομον, ευατήρα,

Αν ο Πρωτογονον, διφυη, τριγονον.

His last birth was from Hippa, at which time nature itself was renewed.

8 Ἡδε παλιν Γαιαν τε, και Ουρανον ευρυν ετικτεν.

Hippa, εις ἣν προσεισιν Διόνυσος, was certainly the Ark, into which the Patriarch retired; and from which he was afterwards released, to enjoy a new life, and another world. Hence arose the many symbols of an Horse. Damater near the Olive

6 Orphic Hymn. 51.

7 Ibid. 29.

5 Versus Orphic. ex Proclo in Timæum. S. p. 137.