No More Learning

) says that Jasion, being
of the Cabeiri, and that the Cabeiri belonged to the inspired by Demeter and Com, went to Sicily and
great gods.
many other places, and there established the mys-
The Attic writers of this period offer nothing of teries of these goddesses, for which Demeter re-
importance concerning the Cabciri, but they inti- warded bim by yielding to his embraces, and
mate that their mysteries were particularly calcu-became the mother of Parius, the founder of Paros.
lated to protect the lives of the initiated. (Aristoph. All writers of this class appear to consider
Pax, 298; comp. Etymol. Gud. p. 289. ) Later Dardanus as the founder of the Samothracian mys-
writers in making the same remark do not mention teries, and the mysteries themselves as solemnized
the name Cabeiri, but speak of the Samothracian in honour of Denieter. Another set of authorities,
gods generally. (Diod. iv. 43, 49; Aelian, Fragm. on the other hand, regards them is belonging to
p. 320 ; Callim. Ep. 36; Lucian. Ep. 15; Plui. Rhea (Diod. v. 51; Schol. ad Aristid. p. 106;
Marcell. 30. ) There are several instances men- Strab. Excerpt. lib. vii. p. 511, ed. Alinelov. ;
tioned of lo vers swearing by the Cabeiri in promis Lucian, De Dea Syr. 97), and suggests the identity
ing fidelity to one another (Juv. iii. 144; Himerius, of the Samothracian and Phrygian mysteries.
Orat. i. 12); and Suidas (s. v. Alalaubávei) men- Pherecydes too, who placed the Corybantes, the
tions a case of a girl invoking the Cabeiri as her companions of the great mother of the gods, in
avengers against a lover who had broken his oath. Samothrace, and Stesimbrotus who derived the
But from these oaths we can no more draw any Cabeiri from mount Cabeirus in Phrygia, and all
inference as to the real character of the Cabeiri, those writers who describe Dardanus as the founder
than from the fact of their protecting the lives of of the Samothracian mysteries, naturally ascribed
the initiated; for these are features which they the Samothracian mysteries to Rhea To Demeter,
have in common with various other divinities on the other hand, they were ascribed by Mnaseas,
From the account which the scholiast of Apollonius Artemidorus, and even by Herodotus, since he
Rhodius (i. 913) has borrowed from Athenion, mentions Hermes and Persephone in connexion
who had written a comedy called The Samothra- with these mysteries, and Persephone has nothing
cians (Athen. xiv. p. 661), we learn only that he to do with Rhea. Now, as Demeter and Rhea
spoke of two Cabeiri, Dardanus, and Jasion, whom have many attributes in common-both are verás
he called sons of Zeus and Electra. They derived 10. Jeol, and the festivals of each were celebrated
their name from mount Cabeirus in Phrygia, from with the same kind of enthusiasm ; and as peculiar
whence they had been introduced into Samothrace. features of the one are occasionally transferred to
A more ample source of information respecting the other (e. g. Eurip. Helen. 1304), it is not
the Cabeiri is opened to us in the writers of the difficult to see how it might happen, that the Samo-
Alexandrine period. The two scholia on Apollo thracian goddess was sometimes called Demeter
nius Rhodius (l. c. ) contain in substance the fol- and sometimes Rhea. The difficulty is, however,
lowing statement: Mnaseas mentions the names increased by the fact of Venus (Aphrodite) 100
of three Cabeiri in Samothrace, viz. Axieros, Axio being worshipped in Samothrace. (Plin. H. N.
cersa, and Axiocersus ; the first is Demeter, the v. 6. ) This Venus may be either the Thracian
second Persephone, and the third Hades. Others Bendis or Cybele, or may have been one of the
add a fourth, Cadmilus, who according to Dionyso- Cabeiri themselves, for we know that Thebes pos-
dorus is identical with Hermes. It thus appears sessed three ancient statues of Aphrodite, which
that these accounts agreed with that of Stesimbro Harmonia had taken from the ships of Cadmus,
tus, who reckoned the Cabeiri among the great and which may have been the Maraïkoi who re-
gods, and that Mnaseas only added their names. sembled the Cabeiri. (Paus. ix. 16. & 2; Herod.
Herodotus, as we bare seen, had already connected iii. 37. ) In connexion with this Aphrodite we
Hermes with Persephone ; the worship of the latter may mention that, according to some accounts, the
as connected with that of Demeter in Samothrace Phoenician Aphrodite (Astarte) had commonly the
is attested by Artemidorus (ap. Strab. iv. p. 198); epithet chabar or chabor, an Arabic word which
and there was also a port in Samothrace which de signifies " the great," and that Lobeck considers
rived its name, Demetrium, from Demeter. (Liv. Astarte as identical with the Learjun Kabeipia,
xlv. 6. ) According to the authors used by Diony- which name P. Ligorius saw on a gem.
sius (i. 68), the worship of Samothrace was intro- There are also writers who transfer all that is
duced there from Arcadia ; for according to them said about the Samothracian gods to the Dioscuri,
Dardanus, together with his brother Jasion or who were indeed different from the Cabeiri of
Jasus and his sister Harmonia, left Arcadia and Acusilaus, Pherecydes, and Aeschylus, but yet
went to Samothrace, taking with them the Pal- might easily be confounded with them; first, be-
ladium from the temple of Pallas. Cadmus, how- cause the Dioscuri are also called great gods, and
ever, who appears in this tradition, is king of secondly, because they were also regarded as the
Samothrace : he made Dardanus his friend, and protectors of persons in danger either by land or
sent him to Teucer in Troas. Dardanus himself,
Hence we find that in some places where
again, is sometimes described as a Cretan (Serv. the ăvakes were worshipped, it was uncertain whe-
ad Aen. iii. 167), sometimes as an Asiatic (Steph. ther they were the Dioscuri or the Cabeiri. (Paus.
$. v. Aúpõavos ; Eustath. ad Dionys. Perieg. 391), x. 38. $ 3. ) Nay, even the Roman Penates were
while Arrian (ap. Eustath. p. 351) makes him come sometimes considered as identical with the Dios-
originally from Samothrace. Respecting Dardanus' curi and Cabeiri (Dionys. i. 67, &c. ); and Varro
brother Jasion or Jasus, the accounts likewise thought that the Penates were carried by Dardanus
differ very much; for while some writers describe from the Arcadian town Pheneos to Samothrace,
water.
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CABEIRI.
523
CACUS.
and that Aeneas brought them from thence to Italy. The account of Pausanias about the origin of the
(Macrob. Sat. iii. 4 ; Serv. ud Aen. i. 378, iii. 148. ) Bocotian Cabeiri savours of rationalism, and is, as
But the authorities for this opinion are all of a late Lobeck justly remarks, a mere fiction. It must
period. According to one set of accounts, the Sa- further not be supposed that there existed any con-
mothracian gods were two male divinities of the nexion between the Samothracian Cadmilus or
same age, which applies to Zeus and Dionysus, or Cadmus and the Theban Cadmus; for tradition
Dardanus and Jasion, but not to Demeter, Rhea, clearly describes them as beings of different origin,
or Persephone. When people, in the course of race, and dignity. Pausanias (ix. 22. $ 5) further
time, had become accustomed to regard the Penates mentions another sanctuary of the Cabeiri, with a
and Cabeiri as identical, and yet did not know grove, in the Boeotian town of Anthedon; and a
exactly the name of each separate divinity com- Boeotian Cabeirus, who possessed the power of
prised under those common names, some divinities averting dangers and increasing man's prosperity,
are mentioned among the Penates who belonged to is mentioned in an epigram of Diodorus. (Brunck,
the Cabeiri, and vice versa. Thus Servius (ad | Anal. ï. p. 185. ) A Macedonian Culvirus occurs
Aen. viii. 619) represents Zeus, Pallas, and Hermes in Lactantius. (i. 15, 8; comp. Firmicus, de Error.
as introduced from Samothrace; and, in another Prof. p. 23; Clem. Alex. Protrept. p. 16. ) The
passage (ad Aen. iii. 264), he says that, according reverence paid by the Macedonians to the Cabeiri
to the Samothracians, these three were the great may be inferred from the fact of Philip and Olym-
gods, of whom Hermes, and perhaps Zeus also, pias being initiated in the Samothracian mysteries,
might be reckoned among the Cabeiri. Varro (de and of Alexander erecting altars to the Cabeiri at
Ling. Lat. v. 58, ed. Müller) says, that Heaven the close of his Eastern expedition. (Plut. Alex. 2;
and Earth were the great Samothracian gods ; Philostr. de Vit. Apollon. ii. 43. ) The Pergamenian
while in another place (ap. August. De Civ. Dei, Cabeiri are mentioned by Pausanias (i. 4. $ 6), and
vii. 18) he stated, that there were three Samothra-. those of Berytus by Sanchoniathon (ap. Euseb.
cian gods, Jupiter or Heaven, Juno or Earth, and Praep. Evang. p. 31) and Damascius. (Vit. Isidor.
Minerva or the prototype of things,—the ideas of cclii. 573. ) Respecting the mysteries of the Ca-
Plato. This is, of course, only the view Varro beiri in general, see Dict. of Ant. s. v. Kabelpia;
himself took, and not a tradition.
Lobeck, Aglaoph. p. 1281, &c. For the various
If we now look back upon the various state opinions concerning the nature of the Cabeiri, see
ments we have gathered, for the purpose of arriv- Creuzer, Symbol. ii. p. 302, &c. ; Schelling, Veber
ing at some definite conclusion, it is manifest, that die Götter von Samothrake, Stuttgard, 1815; Welc-
the earliest writers regard the Cabeiri as descended ker, Aeschyl. Trilug. ; Klausen, Aeneas u. die Po
from inferior divinities, Proteus and Hephaestus : nat.
[L. S. )
they have their seats on earth, in Samothrace, CACA or CA'CIA, a sister of Cacus, who, ac-
Lemnos, and Imbros.
Those early writers cannot cording to some accounts, betrayed the place where
possibly have conceived them to be Demeter, Per- the cattle were concealed which Cacus had stolen
sephone or Rhea. It is true those early authori- from Hercules or Recaranus. She was rewarded
ties are not numerous in comparison with the later for it with divine honours, which she was to enjoy
ones; but Demetrius, who wrote on the subject, for ever. In her sanctuary a perpetual fire was
may have had more and very good ones, since it is kept up, just as in the temple of Vesta. (Lactant.
with reference to him that Strabo repeats the as- i. 20, 36; Serv. ad Aen. viii. 190. ) [L. S. ]
sertion, that the Cabeiri, like the Corybantes and CACUS, a fabulous Italian shepherd, who was
Curetes, were only ministers of the great gods. believed to have lived in a cave, and to have com-
We may therefore suppose, that the Samothracian mitted various kinds of robberies. Among others,
Cabeiri were originally such inferior beings; and he also stole a part of the cattle of Hercules or
as the notion of the Cabeiri was from the first not Recaranus ; and, as he dragged the animals into
fixed and distinct, it became less so in later times; his cave by their tails, it was impossible to discover
and as the ideas of mystery and Demeter came to their traces. But when the remaining oxen passed
be looked upon as inseparable, it cannot occasion by the cave, those within began to bellow, and
surprise that the mysteries, which were next in were thus discovered. Another tradition stated,
importance to those of Eleusis, the most celebrated that Caca, the sister of Cacus, betrayed the place
in antiquity, were at length completely transferred of their concealment. Cacus was slain by Hercules.
to this goddess. The opinion that the Samothra- (Liv. i. 7. ) He is usually called a son of Vulcan,
cian gods were the same as the Roman Penates, and Ovid, who gives his story with considerable
seems to have arisen with those writers who en- embellishments, describes Cacus as a fearful giant,
deavoured to trace every ancient Roman institution who was the terror of the whole land. (Ov. Fast.
to Troy, and thence to Samothrace.
i. 554; comp. Virg. Aen. viii. 190, &c. ; Propert.
The places where the worship of the Cabeiri oc- iv. 9; Dionys. i. 32, 43; Aurel. Vict. De Oriy.
curs, are chiefly Samothrace, Lemnos, and Imbros. Gent. Rom. 6. ) Evander, who then ruled over the
Some writers have maintained, that the Samo- country in which Cacus had resided, shewed bis
thracian and Lemnian Cabeiri were distinct ; gratitude to the conqueror of Cacus by dedicating
but the contrary is asserted by Strabo (x. p. to him a sanctuary, and appointing the Potitii and
466). Besides the Cabeiri of these three islands, Pinarii as his priests. The common opinion res-
we read of Boeotian Cabeiri. Near the Neïtian pecting the original character of Cacus is, that he
gate of Thebes there was a grove of Demeter was the personification of some evil daemon, and
Cabeiria and Cora, which none but the initiated this opinion is chiefly founded upon the descrip-
were allowed to enter; and at a distance of seven tions of him given by the Roman poets
. Hartung
stadia from it there was a sanctuary of the Cabeiri. (Die Relig. d. Rom. i. p. 318, &c. ), however, thinks
(Paus. ix. 25. & 5. ) Here mysteries were cele that Cacus, whom he identifies with Cacius (Diod.
brated, and the sanctity of the temple was great as iv. 21 ; Solin. i. 1), and his sister Caca were Ro.
late as the time of Pausanias. (Comp. iv. 1. $ 5. ) | man penates, whose names he connects with waiw,


## p. 524 (#544) ############################################

524
CADMUS.
CADMUS.
aleo, and coquo.
There were at Rome various ticulars, agrees with the stories in Hyginus (Fah.
things connected with the legends about Cacus. 178) and Pausanias (ix. 5. § 1, 10. 8 1, 12. $ 1,&c. ).
On the side of the Palatine hill, not far from the There are, however, many points in the story of
hut of Faustulus, there was a foot-path leading up Cadmus in which the various traditions present
the hill, with a wooden ladder called "the ladder considerable differences.
His native country is
of Cacus," and the ancient cave of Cacus, which is commonly stated to have been Phoenicia, as in
still shewn at Rome, was in the Salina, near the Apollodorus (comp. Diod. iv. 2; Strab. vii. p. 321,
Porta Trigemina. (Diod. , Solin. , U. cc. ; Klausen, ix. p. 401); but he is sometimes called a Tyrian
Aeneas u. die Penaten, p. 768, &c. ; Bunsen, Besch- (Herod. ii. 49; Eurip. Phoen. 039), and sometimes
reib. der Stadt Rom, i. p. 134, iii. 1. p. 407. ) [L. S. ] a Sidonian. (Eurip. Bucch. 171; Ov. Met. iv. 571. )
CA'DIUS RUFUS. [Rufus. )
Others regarded Cadmus as a native of Thebes in
CA'DMILUS, CA'SMILUS, or CADMUS Egypt (Diod. i. 23; Paus. ix. 12. & 2), and his
(Kaðuinos, Kaouiros, or Káðuos), according to parentage is modified accordingly; for he is also
Acusilaus (ap. Strab. x. p. 472) a son of Hephaestus called a son of Antiope, the daughter of Belus, or
and Cabeiro, and father of the Samothracian Ca- of Argiope, the daughter of Neilus. (Schol. ad
beiri and the Cabeirian nymphs. Others consider | Eurip. Phoen. 5, with Valck. note; Hygin. Fab.
Cadmilus himself as the fourth of the Samothracian 6, 178, 179. ) He is said to have introduced into
Cabeiri. (Schol. ad Apollon. Rhod. i. 917; comp. Greece from Phoenicia or Egypt an alphabet of
CABEIRI. )
[L. S. ) sixteen letters (Herod. v. 58, &c. ; Diod. ii. 67,
CADMUS (Káguos), a son of Agenor and Tele- v. 57; Plin. H. N. vii
. 56; Hygin. Fab. 277), and
phassa, and brother of Europa, Phoenix, and Cilix. to have been the first who worked the mines of
When Europa was carried off by Zeus to Crete, mount Pangaeon in Thrace. The teeth of the
Agenor sent out his sons in search of their sister, dragon whom Cadmus slew were sown, according
enjoining them not to return without her. Tele to some accounts, by Athena herself; and the spot
phassa accompanied her sons. All researches being where this was done was shewn, in aftertimes, in
fruitless, Cadmus and Telephassa settled in Thrace. the neighbourhood of Thebes. (Schol. ad Eurip.
Here Telephassa died, and Cadmus, after burying Plwen. 670; Paus. ix. 10. § 1. ) Half of the teeth
her, went to Delphi to consult the oracle respecting were given by Athena to Aeëtes, king of Colchis.
bis sister. The god commanded him to abstain (Apollon. Rhod. iii. 1183; Apollod. i. 9. & 23;
from further seeking, and to follow a cow of a cer- Serv. ad Virg. Georg. ii. 141. ) The account of his
tain kind, and to build a town on the spot where quitting Thebes also was not the same in all tradi-
the cow should sink down with fatigue. (Schol. ad tions; for some related, that he was expelled by
Eurip. Phoen. 638, ad Aristoph. Ran. 1256; Paus. | Amphion and Zethus, or by Dionysus. (Syncell.
ix. 12. & 1. ) Cadmus found the cow described by p. 296, ed. Dindorf.