another in " Mysia, which Stephanus styles a city of Æolia. They were undoubtedly so named from the worship of the serpent, Pitan: and had probably Dracontia, where were figures and devices relative to the religion which prevailed. Ovid mentions the latter city, and has some allusions to its antient history, when he describes Medea as flying through the air from Attica to Colchis. 74 Æoliam Pitanem lævà de parte relinquit, Factaque de saxo longi simulacra Draconis. The city was situated upon the river Eva or Evan, which the Greeks rendered 75 Evenus. It is remarkable, that the Opici, who are said to have been denominated from serpents, had also the name of Pitanatæ: at least one part of that family were so called. 76 Τίνας δε και Πιτανατας deyerba. Pitanatæ is a term of the same purport as Opici, and relates to the votaries of Pitan, the serpent Deity, which was adored by that people. 73 There was a city of this name in Macedonia, and in Troas. Also a river. 74 Ovid Metamorph. 1.7. v. 357. 75 Strabo. 1. 13. p. 913. It is compounded of Eva-Ain, the fountain, or river of Eva, the serpent. 76 Strabo. 1. 5. p. 383. Menelaus was of old styled " Pitanates, as we learn from Hesychius: and the reason of it may be known from his being a Spartan, by which was intimated one of the serpentigenæ, or Ophites. Hence he was represented with a serpent for a device upon his shield. It is said that a brigade, or portion of infantry, was among some of the Greeks named 78 Pitanates; and the soldiers, in consequence of it, must have been termed Pitanatæ : undoubtedly, because they had the Pitan, or serpent, for their 79 standard. Analogous to this, among other nations, there were soldiers called 80 Draconarii. I believe, that in most countries the military standard was an emblem of the Deity there worshipped. From what has been said, I hope, that I have 77 Μενελαον, ὃς ἂν Πιτανατης. Hesych. Δρακων επί τη ασπιδι (Μενελάε) εσιν ειργασμένος. Pausan. 1. 10. p. 863. 73 Πιτανατης, λοχος. Hesych. 79 It was the insigne of many countries. Textilis Anguis Discurrit per utramque aciem. Sidon. Apollinaris. Carm. 5. v. 409. ** Stent bellatrices Aquila, sævique Dracones. Claudian de Nuptiis Honor. et Mariæ. v. 193. Ut primum vestras Aquilas Provincia vidit, Desiit hostiles confestim horrere Dracones. Sidon. Apollinaris. Carm. 2. v. 235. thrown some light upon the history of this primitive idolatry: and have moreover shewn, that wherever any of these Ophite colonies settled, they left behind from their rites and institutes, as well as from the names, which they bequeathed to places, ample memorials, by which they may be clearly traced out. It may seem strange, that in the first ages there should have been such an universal defection from the truth; and above all things such a propensity to this particular mode of worship, this mysterious attachment to the serpent. What is scarce credible, it obtained among christians; and one of the most early heresies in the church was of this sort, introduced by a sect, cailed by "Epiphanius Ophite, by "Clemens of Alexandria Ophiani. They are particularly described by Tertullian, whose account of them is well worth our notice. his Hæretici etiam illi, qui Ophitæ nuncupantur: nam serpentem magnificant in tantum, ut illum etiam ipsi Christo præferant. Ipse enim, inquiunt, scientiæ nobis boni et mali originem dedit. Hujus animadvertens potentiam et majestatem Moyses æreum posuit serpentem: et quicunque in $ Accesserunt "Epiphanius Hæres. 37. p. 267. * Clemens. 1. 7. p. 950. * Tertullian de Præscript. Hæret. c. 47. p. 221. |