asterisms in the celestial sphere was denominated from him. The Scripture speaks of him as a mighty hunter: and Homer, in reference to these histories, introduces him as a giant, and a hunter in the shades below. 93 Τον δε μετ' Ωρίωνα πελώριον εισενόησα Next I beheld Orion's tow'ring shade, Chasing the savage race; which wild with fear Before him fled in herds. These he had slain Upon the cliffs, and solitary hills. His arms, a club of brass, massy and strong The author of the Paschal Chronicle mentions all his attributes, in speaking of him: 94 Nebgwd & κυνηγός, και Γίγας, ὁ Αιθιοψ.-Τετῳ τῳ Νεβρώδ την βασι λειαν Βαβυλωνος μετα τον κατακλυσμον ή θεία γραφή ανα 93 Homer. Odyss. 1. A. v. 571. 94 Chron. Pasch. p. 28. Tino. Nebrod, the great hunter, and giant, the Ethiopian whom the sacred writings make king of Babylon after the deluge. The same author says, that he first taught the Assyrians to worship fre. Ουτος διδασκει Ασσυρίες σεβειν το πυρ. By the Assyrians are meant the Babylonians, who in after times were included under that name, but in these days were a very distinct people. Nimrod, by the Grecians, was sometimes rendered Negos, Nebros; which signifies also a fawn whence in the history of Bacchus, and the Cuthites, there is always a play upon this term ; as well as upon vegis and vegides, Nebris and Nebrides. They were not only the oriental historians, who retained the memory of these early events: manifest traces of the same are to be found in the Greek poets; who, though at first not easy to be understood, may be satisfactorily explained by what has preceded. The clue given above will readily lead us to the history, to which they allude. The dispersion of the Cuthites is manifestly to be discovered under the fable of the flight of Bacchus and the disunion of that formidable body, which made so bold a stand, and the scattering of them over the face of the earth, is represented under the fable of dismembering the same person. It is said of him, that he was torn * limb from limb: that his members were scattered different ways; but that he afterwards revived. The Scripture account is, that the Lord scattered them abroad; not to any certain place of destination, but over the face of the whole earth. This is plainly referred to by Nonnus, where he speaks of the retreat of Bacchus, and the dissipation of his associates; by whom are to be understood the Cuthites. 90 Αςαθεες δε φαλαγγες αήθεα κυκλα κελευθε His wavering bands now fled in deep dismay By different routs, uncertain where they pass'd, Some sought the limits of the eastern world; 95 Clemens Alexandr. Cohort. p. 15. Οι Τιτανες διεσπασαν ετι νηπιακον οντα. Justin. Mart. Apolog. 1. 1. p. 56. and 75. mentions Διονυσον διασπαρεντα. Bacchus was the same as Osiris. Ogygia me Bacchum vocat: Osirin Ægyptus putat; &c. Ausonius, Osiris, in consequence of this, is supposed to have been torn to pieces, and his limbs scattered. Plutarch. Isis and Osiris. See also Diodorus Sicul. 1. 3. p. 196. 56 Nonni Dionysiac. 1. 34. p. 864. Some, where the craggy western coast extends, Sped to the regions of the setting sun. Sore travel others felt, and wandered far Southward; while many sought the distant north, All in confusion. He speaks of this people in the feminine; because many of the attendants upon Bacchus were supposed to have been women, and were his priestesses: but the meaning of the story is evident. I shall shew that many of them fled by sea to India, where they settled upon the great Erythrean Ocean. The poet has an eye to this likewise in another place, where he speaks of the flight of Bacchus. He paints him in great terrors, and in the utmost consternation. 97 9 Ταρβαλέοις δε πόδεσσι φυγων ακίχητος ὁδίτης, Bacchus all trembling, as he fled away, 97 Nonni Dionysiac. 1. 20. p. 552. To yield him shelter. Thetis heard his cries, And led him darkling thro' the vast abyss The check which Bacchus received, and his flight in consequence of it, is supposed by many to have been in Thrace. Here Lycurgus is said to have been king, who drove Bacchus out of his dominions. But Lycurgus being made king of Thrace, is like Inachus and Phoroneus being the same at Argos, Deucalion in Thessaly. These are all antient traditions, ingrafted upon the history of the place by the posterity of those who introduced them. Diodorus Siculus 98 assures us, that many writers, and particularly Antimachus, made Lycurgus a king of Arabia: and Homer places the scene of this transaction at Nusa; but which Nusa he does not say. In short, Lycus, Lycorus, Lycoreus, and with a guttural, Lycurgus, were all names of the Deity; and by the Amonians appropriated to the Sun. Under the fable of 99 Lycur 98 L. 3. p. 199. 99 Lycus, Sol. Macrob. Saturnal. 1. 1. p. 195.1 |