SECT. element of water by the very fame appelI. lation of Maia, and the latter by the cognate term of Mo. The reafon appears to be, because they efteemed water the principle, from which all other things were derived. Nor is this fuppofition devoid of claffical authority. Plutarch, in his treatise upon Ifis and Ofiris, declares, that the moon was called Muth by the Egyptians, because it was conceived to be the parent of the earth: and, in a fimilar manner, Jamblicus, in his book concerning the Egyptian mysteries, afferts, that by the word Muth the Phenicians understood the chaotic mass of earth and water, out of which all other things were fubfequently producedb.

Hence it appears, that, from the fuppofed aqueous nature of the moon, the ancient mythologists were accustomed to apply the fame term indifferently both to that planet, and to the water of the chaotic abyss; and equally to confider each of them as the origin of the universe. Even after the commencement of the Chriftian

b See Baxter's 2d. philolog. letter; Archæologia, vol. i.. p. 2c9.

era,

II.

era, the perfuafion that the moon was a CHAP. sphere of water still remained prevalent in the Eaft; and a lunar purification of fouls formed one of the most prominent features of the Manichean heresy.

With regard to this cofmogony of the Chaldeans, it is worthy of observation, that allegory is avowedly introduced into it, a circumftance equally ferving to confirm the hypothefis which has been adopted, and to act as a guide in future researches of a fimilar nature. The watery element

c Theodor. Hæret. Fab. fect. i. c. 26. and Mofheim's Ecclef. Hift. vol. i. p. 300. Shakespeare, who has closely copied the fuperftitions of our Gothic ancestors, though in fome cafes he has blended them with claffical mythology, may perhaps have derived, from this ancient opinion, the idea contained in the following lines:

"Upon the corner of the moon,

There hangs a vaporous drop profound; "I'll catch it ere it come to ground."

MACBETH, A. iii. Sc. 5.

That the Scandinavians were originally an Afiatic people feems to be indifputable; and that they migrated from the confines of Perfia, is rendered probable, by the circumstance of the Germans being enumerated by Herodotus among the tribes of the Perfians. Through this channel the original Afiatic tenet may perhaps have been conveyed into the western world. Mr. Bryant however affigns a different reafon for the prevalent belief in the aqueous nature of the See Anal. v. ii. p. 397.

moon,

I.

SECT. is exprefsly declared to be fymbolized under the imaginary character of a gigantic demon; which, being fevered into two parts, became the origin and principle of all things. Nearly fimilar to this is the doctrine of Mofes, excepting only that it is free from allegorical obfcurity, and expreffed in the unadorned language of profaic narration. While the chaotic mass was yet in a state of confufion, a thick darkness diffused itself over the face of the abyss: but in due time God fevered the waters from the waters, and placed between them an expanfe denominated heaven. Thus it is manifeft, that the Pagan mythologists were accustomed to veil the fimplicity of hiftorical truth in the gaudy drefs of allegory, and to represent the feveral parts of inanimate creation under the more poetical character of living agents. Provided this mode of interpretation be used, no fmall degree of light will be thrown upon various fables, which muft otherwife have lain involved in impenetrable obscurity. Unless the early records of the Heathen world be divefted of their glittering exterior, and a numerous hoft of imaginary beings be chafed from the fairy land of tradition; the mythology

of

II.

of the ancients, like an enchanted foreft of CHAP. romance, will defy every attempt to penetrate within its dark receffes. But when once the spell is broken, a thousand light and fantastic forms will vanish from our fight; the whole myfterious delufion will melt into unfubftantial air; and the naked fimplicity of truth will alone remain.

Phenician

II. The cofmogony of the Phenicians, affords an additional proof of the truth of account. these observations, and is a striking inftance of the propenfity of the ancients to allegory and perfonification. Abstract ideas, as well as material fubítances, are elevated into the rank of deities; and the beaten track of history is quitted for the wild paths of poetical imagery. According to the Phenician fyftem, the principle of the univerfe was a dark air, and a turbulent evening chaos; an opinion not very diffimilar to that contained in the exordium of Genefis. We there read, that the earth was without form and void; that darkness was diffused upon the surface of the abyss; and that the Spirit of God hovered over the face of the waters. Sanchoniatho afterwards afcribes to material operation the origin of that, which may be denominated

I.

SECT. the will or defire of God, when in his great wisdom he thought fit to create the world out of nothing. From this perfonification of divine love a chaotic mixture was produced, and within it were comprehended the rudiments of all things. Then appeared the fun, the moon, and the radiant hoft of heaven. Afterwards the fifhes of the fea, and the whole brute creation felt the impulfe of animal life. And lastly, two mortals were formed, the progenitors of all mankind. It is remarkable, that these two are faid to have derived their origin from Colpias, and his confort Baau. The firft of these terms, as Bochart juftly remarks, appears manifeftly to be a compofition of three Hebrew words, fignifying, The voice of the mouth of Jehovah; and in the latter we as naturally trace the fcriptural Bahu, one of the Mofaical appellations of the chaotic mass".

III.

Perfian ac

count.

III. From this account of the Chaldee and Phenician cofmogonies, it will be no

d Cumberland's Sanchoniatho, p. 1, and 23. Bochart indeed would here read Baaut, inftead of Baau, tranflating it night but fuch an alteration appears to be needless, fince the word Baau is fo eafily refolved into the Hebrew radical. BoсH. Geog. Sacr. p. 706.

unna