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 so Draconarii. I believe, that in most countries the military standard was an emblem of the Deity there worshipped. 80 From what has been said, I hope, that I have 77 Μενελαον, ὃς ην Πιτανατής. Hesych. Δράκων επί τη ασπιδι (Μενελας) εςιν ειργασμένος. Pausan. 1. 10. p. 863. 78 Πιτανατης, λοχος. Hesych. 79 It was the insigne of many countries. Textilis Anguis Discurrit per utramque aciem. Sidon. Apollinaris. Carm. 5. v. 409. so Stent bellatrices Aquila, sævique Dracones. Claudian de Nuptiis Honor. et Mariæ. v. 193. Ut primum vestras Aquilas Provincia yidit, 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, called by 81 Epiphanius Ophitæ, by 82 Clemens of Alexandria Ophiani. They are particularly described by Tertullian, whose account of them is well worth our notice. 83 Accesserunt 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 83 Tertullian de Præscript. Hæret. c. 47. p. 221. eum aspexerunt, sanitatem consecuti sunt. Ipse, aiunt, præterea in Evangelio imitatur serpentis ipsius sacram potestatem, dicendo, et sicut Moyses exaltavit serpentem in deserto, ita exaltari oportet filium hominis. Ipsum introducunt ad benedicenda Eucharistia sua. In the above we see plainly the perverseness of human wit, which deviates so industriously; and is ever after employed in finding expedients to countenance error, and render apostasy plausible. It would be a noble undertaking, and very edifying in its consequences, if some person of true learning, and a deep insight into antiquity, would go through with the history of the 4 serpent. I have adopted it, as far as it relates to my system, which is, in some degree, illustrated by it. *+ Vossius, Selden, and many learned men have touched upon this subject. There is a treatise of Philip Olearius de Ophiolatriâ. Also Dissertatio Tehologico-Historico, &c. &c. de cultu serpentum. Auctore M. Johan. Christian. Kock. Lip siæ. 1717. |