8 which he reared an immense pile, equal in size to the summit on which it stood: and there he sacrificed to the God of armies Εθνε τη Στρατιῳ Δη πατριον θυσίαν, επι ορες ύψηλα κορυφην μείζονα αλλην επιTils. The pile was raised by his vassal princes: and the offerings, besides those customary, were wine, honey, oil, and every species of aromatics. The fire is said to have been perceived at the distance of near a thousand stadia. The Roman poet makes his hero choose a like situation for a temple which he erected to Venus; and for the grove which he dedicated to the manes of his father. 9 Tuin vicina astris Ericino in vertice sedes Fundatur Veneri Idaliæ: tumuloque Sacerdos, Et lucus, late sacer, additur Anchiseo. 10 In Japan most of their temples at this day are constructed upon eminences; and often upon the ascent of high mountains. They are all, Kæmpfer, most sweetly seated: A curious view of the adjacent country, a spring and rivulet of 8 says Appian de Bello Mithridatico. p. 215. Edit. Steph. He, by an hyperbole, makes the pile larger than the apex on which it stood. 9 Virgil. 1. 5. v. 760. 10 Hist. Japan. vol. 2d. book 5. c.3. p. 417. clear water, and the neighbourhood of a grove with pleasant walks, being the necessary qualifications of those spots of ground where these holy structures are to be built: for they say that the Gods are extremely delighted with such high and pleasant places. This practice in early times was almost universal; and every 1° mountain was esteemed holy. The people, who prosecuted this method of worship, enjoyed a soothing infatuation, which flattered the gloom of superstition. The eminences to which they retired were lonely, and silent; and seemed to be happily circumstanced for contemplation and prayer. They, who frequented them, were raised above the lower world; and fancied that they were brought into the vicinity of the powers of the air, and of the Deity who resided in the higher regions. But the chief excellence for which they were frequented, was the Omphi, expressed on by the Greeks, and interpreted 11 α xλndwr, Vox divina, being esteemed a particular revelation from heaven. In short, they 10 Παν δε όρος το Διος ορος ονομάζεται, επει εθος ην τοις παλαιοις ύψος, οντι τῷ Θεῷ εν ύψει θυσίας ποιείσθαι. Melanthes de Sacrificijs. See Natalis Comes. 1. 1. 10. Ομφη, θεια κληδων. Hesych. It was sometimes expressed without the aspirate, auen: hence the place of the oracle was styled Ambon, αμβων. Αμβων, αι προσαναβάσεις των όρων. Hesych. 12 were looked upon as the peculiar places where -God delivered his oracles. Hermæus in Plutarch expresses this term upis, omphis; and says, that it was the name of an Egyptian Deity and he interprets it, I know not for what reason, ευεργέτης. The word truly rendered was Omphi or Amphi, the oracle of Ham; who, according to the Egyptian theology, was the same as the Sun, or Osiris. -He was likewise revered as the chief Deity by the -Chaldeans; and by most nations in the east. He was styled both Ham, and Cham: and his oracles both Omphi and Ompi. In consequence of this, the mountains where they were supposed to be delivered, came to be denominated Har-al-Ompi; which al-ompi by the Greeks was changed to Oxuμos, Olympus; and the mountain was called ogos Oxu. There were many of this name. The Scholiast upon Apollonius reckons up 13 six: but there were certainly more, besides a variety of places styled upon the same account 14 Olympian. 13 Τον Ομφιν ευεργετην ὁ Ερμαιος φησι δηλουν ἑρμηνευομενον. Plutarch: Isis et Osiris. vol. 1. p. 368. 13 Oreμmol sow i§-xλ. Scholia upon Apollonius Rhodius. 1. 1. v. 598. 14 Many places styled Olympus and Olympian. In Lycia: Όλυμπος μέγαλη πολις, και όρος ὁμώνυμον. Strabo. 1. 14. *p. 982. Ολυμπη πολις Ιλλυρίας. Stephanus Byzantinus. They were all looked upon to be prophetic; and supposed to be the residence of the chief Deity, under whatever denomination he was specified, which was generally the God of light. For these oracles no place was of more repute than the hill at Delphi, called Omphi-El, or the oracle of the Sun. But the Greeks, who changed Al-omphi to Olympus, perverted these terms in a manner still more strange for finding them somewhat similar in sound to a word in their own language, their In Cyprus: Αμαθος πολις, και όρος μαςοειδές Ολυμπος. Strabo. 1. 14. p. 1001. Ηδε angogela naλEITAI OXUμños. Strabo. Ibidem. Josephus mentions the temple of Olympian Zeus at Tyre. Antiq. Jud. 1. 8. c. 1. At Megara in Grecce: Tuevos Ovμov. Pausanias. 1. 1. p. 97. In Elis: Η Ολυμπία πρωτον Κρόνιος λοφος ελέγετο. Scholia upon Lycophron. v. 42. In Attica: Naoς Κρον, και Ρέας, και τέμενος την επίκλησιν Oμs. Pausan. 1. 1. p. 43. In Achaia: As Oras. Pausan. 1. 2. p. 123. At Delos: Ολυμπειον, τοπος εν Δηλῳ. Stephanus Byzantinus. Εr και πολις Παμφυλίας. Libya was called Olympia. Stephanus Byzant. The moon called Olympias: Η γας Σεληνη παρ' Αιγυπτίοις κυρίως Ολυμπίας καλείται. Eusebii Chron. p. 45. 1. 10. The earth itself called Olympia by Plutarch, who mentionsTM Tas Oxuμmas iepov in Theseus, by which is meant the temple of the Prophetic Earth. Many other instances might be produced. caprice immediately led them to think of ομφαλος, a navel, which they substituted for the original word. This they did uniformly in all parts of the world; and always invented some story to countenance their mistake. Hence, whenever we meet with an idle account of a navel, we may be pretty sure that there is some allusion to an oracle. In respect to Delphi, they presumed that it was the umbilicus, or centre of the whole earth. The poets gave into this notion without any difficulty: Sophocles calls it " μεσομφαλα Γης μαντεία: and Euripides avers that it was the precise centre of the earth: 16 Οντως μέσον ομφαλον γας Livy, the historian, does not scruple to accede to this notion, and to call it "7 umbilicum orbis terrarum. Strabo speaks of it in this light, but with some hesitation. Της Ελλαδος εν μέσῳ ΠΩΣ 15 Sophocles: Edipus Tyrannus. v. 487. Ομφαλον ερίδρομο Χθονος. Pind. Pyth. Ode G. v. 3. Oglodinar Tas supahov xeλadnte. Pind. Pyth. Ode 11. antist. 16 Euripides in Ione. v. 233. Μεσομφαλος Εσια. ν. 461. 17 Titus Livius. 1. 38. c. 47. * Strabo. 1. 9. p. 642. |