The same memorial is to be observed in other countries, where an ark, or ship, was introduced in their mysteries, and often carried about upon their festivals. Pausanias gives a remarkable account of a temple of Hercules at Eruthra in Ionia; which he mentions as of the highest antiquity, and very like those in Egypt. The Deity was represented upon a float; and was supposed to have come thither in this manner from Phenicia. 66 Σχεδία γαρ ξυλων, και επ αυτης θεος. 67 Aristides mentions, that at Smyrna, upon the feast called Dionusia, a ship used to be carried in procession. The same custom prevailed among the Athenians at the Panathenæa; when what was termed the sacred ship was borne with great reverence through the city to the temple of Damater of Elusis. At Phalerus near Athens there were honours paid to an unknown hero, who was represented in the stern of a ship: 68 Τιμαται δε τις Φαληροι κατα πρυμναν 66 L. 7. p. 534. 67 Orat. Smyrn. v. 1. p. 402. He speaks of the custom as of late date but the festival of Dionusus warrants the antiquity. See Dio. 1. 89. p. 62. Εν τε γαρ Αλβανῳ Ηρας νεως. κτλ. a similar rite. 68 Clem. Alexand. Cohort. v. 1. p. 35. See Aristophan. Is. v. 563. of the ship at the Panathenæa. Το δε Άρειος παγο πλησιον δείκνυται ΝΑΥΣ ποιηθεισα εις την των Πα ναθηναίων πομπην. Pausan. 1. 1. p, 70. ήρως. At Olympia, the most sacred place in Greece, was a representation of the like nature, It was a building like the fore part of a ship, which stood facing the end of the Hippodromus ; and towards the middle of it was an altar, upon which at the renewal of each Olympiad particular rites were performed : “ Επι έκαςης Ολυμπιαδος ποιείται κατά την πρώραν μάλισα το μεσην. 70 69 It is said of Lamech, that he received great consolation at the birth of his son: and that he prophetically called his name Noah; saying, This same shall comfort us concerning our work, and toil of our hands; because of the ground, which the Lord hath cursed. Agreeably to this the name of Noah was by the Grecians interpreted rest and comfort: "Nws avatavais. This seems to have been alluded to at the Eleusinian mysteries. Part of the ceremony was a night scene; attended with tears and lamentations, on account of some person, who was supposed to have been lost: but at the close a priest used Of the ship sent to Delos, see Callimach. Hymn. in Delum. not. ad v. 314. p. 204 69 Pausan. 1. 6. P. 503. 70 Genes. c. 5. v. 29. 71 Hesych. Νωε Εβραϊςι· ὃς διερμηνεύεται τη Ελλαδι γλώσση ΑΝΑΠΑΥΣΙΣ. Theoph. ad Autolyc. 1. 3. p. 391. 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: 7* Θαρρειτε μυςαι το Θεό σεσωσμένα To which was added, what is equally remarkable; 73 Εφυγον κακον ξυρον αμεινον I have escaped a calamity; and have met with a better portion. This was the same rite as that in Egypt, called αφανισμος and έυρεσις 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 shoul ders, 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. 74 Μεσάων ὁδε μυθος" εγων δ' ὑπακος αείδω It is to be remarked in those copies of the 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 Aμqıπguμvaïs, Amphiprumnaïs. It is recorded, 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 πεμπόμενα 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 75 See yol. 1. p. 311. Hyginus calls it navim biproram. Fab. 168 and 277. Tunc primum dicitur Minerva navim fecisse biproram. 76 Hesych. |