LITMIR.BIZ

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      Alexander too erected altars as boundaries of his Indian campaign in those parts of the Indies he arrived at, which were situated farthest towards the east, in imitation of Hercules and Bacchus.1291 That this custom existed, then, cannot be doubted.

      6. It is probable that the places themselves took the same name [as the monuments], especially after time had destroyed the boundary marks which had been placed there. For instance, at the present day the altars of the Philæni no longer exist, but the place itself bears that designation. Similarly they say that in India neither the pillars of Hercules or Bacchus are to be seen, nevertheless certain localities being described and pointed out to the Macedonians, they believed that those places were the pillars in which they discovered any trace either of the adventures of Bacchus or Hercules. In the instance before us, it is not improbable that they who first [visited these regions], set up boundary marks fashioned by the hand of man, such as altars, towers, and pillars, in the most remarkable situations, to indicate the farthest distance they had reached, (and straits, the surrounding mountains, and little islands, are indubitably the most remarkable situations for pointing out the termination or commencement of places,) and that after these human monuments had decayed, their names descended to the places [where they had stood]; whether that were the little islands or the capes forming the strait. This latter point it would not be easy now to determine; the name would suit either place, as they both bear some resemblance to pillars; I say bear some resemblance, because they are placed in such situations as might well indicate boundaries. Now this strait is styled a mouth, as well as many others, but the mouth is at the beginning to those sailing into the strait, and to those who are quitting it at the end. The little islands at the mouth having a contour easy to describe, and being remarkable, one might not improperly compare to pillars. In like manner the mountains overlooking the strait are prominent, [Pg 258]

       [CAS. 172] resembling columns or pillars. So too Pindar might very justly have said, “The Gaditanian Gates,” if he had in mind the pillars at the mouth; for these mouths are very similar to gates. On the other hand, Gades is not in a position to indicate an extremity, but is situated about the middle of a long coast forming a kind of gulf. The supposition that the pillars of the temple of Hercules in Gades are intended, appears to me still less probable. It seems most likely that the name was originally conferred not by merchants, but generals, its celebrity afterwards became universal, as was the case with the Indian pillars. Besides, the inscription recorded refutes this idea, since it contains no religious dedication, but a mere list of expenses; whereas the pillars of Hercules should have been a record of the hero’s wonderful deeds, not of Phœnician expenditure.

      7. Polybius relates that there is a spring within the temple of Hercules at Gades, having a descent of a few steps to fresh water, which is affected in a manner the reverse of the sea-tides, subsiding at the flow of the tide, and springing at the ebb. He assigns as the cause of this phenomenon, that air rises from the interior to the surface of the earth; when this surface is covered by the waves, at the rising of the sea, the air is deprived of its ordinary vents, and returns to the interior, stopping up the passages of the spring, and causing a want of water, but when the surface is again laid bare, the air having a direct exit liberates the channels which feed the spring, so that it gushes freely. Artemidorus rejects this explanation, and substitutes one of his own, recording at the same time the opinion of the historian Silanus; but neither one or other of their views seems to me worth relating, since both he and Silanus were ignorant in regard to these matters. Posidonius asserts that the entire account is false, and adds that there are two wells in the temple of Hercules, and a third in the city. That the smaller of the two in the temple of Hercules, if drawn from frequently, will become for a time exhausted, but that on ceasing to draw from it, it fills again: while in regard to the larger, it may be drawn from during the whole day; that it is true it becomes lower, like all other wells, but that it fills again during the night when drawing ceases. [He adds] that the ebb tide frequently happening to occur during the period of its re-filling, gave rise to the groundless belief of the inhabitants as to its being affected in an opposite manner [to the tides of the ocean]. However it is not only related by him that it is a commonly believed fact, but we have received it from tradition as much referred to amongst paradoxes.1292 We have likewise heard that there are wells both within the city and also in the gardens without, but that on account of the inferiority of this water, tanks are generally constructed throughout the city for the supply of water: whether likewise any of these reservoirs give any signs of being affected in an opposite manner to the tides, we know not. If such be the case, the causes thereof should be received as amongst phenomena hard to be explained. It is likely that Polybius may have assigned the proper reason; but it is also likely that certain of the channels of the springs being damped outside become relaxed, and so let the water run out into the surrounding land, instead of forcing it along its ancient passage to the spring; and there will of course be moisture when the tide overflows.1293 But if, as Athenodorus asserts, the ebb and flow resemble the inspiration and expiration of the breath, it is possible that some of the currents of water which naturally have an efflux on to the surface of the earth, through various channels, the mouths of which we denominate springs and fountains, are by other channels drawn towards the depths of the sea, and raise it, so as to produce a flood-tide; when the expiration is sufficient, they leave off the course in which they are then flowing, and again revert to their former direction, when that again takes a change.1294

      8. I cannot tell how it is that Posidonius, who describes the Phœnicians as sagacious in other things, should here attribute [Pg 260]

       [CAS. 173] to them folly rather than shrewdness. The sun completes his revolution in the space of a day and night, being a portion of the time beneath the earth, and a portion of the time shining upon it. Now he asserts that the motion of the sea corresponds with the revolution of the heavenly bodies, and experiences a diurnal, monthly, and annual change, in strict accordance with the changes of the moon. For [he continues] when the moon is elevated one sign of the zodiac1295 above the horizon, the sea begins sensibly to swell and cover the shores, until she has attained her meridian; but when that satellite begins to decline, the sea again retires by degrees, until the moon wants merely one sign of the zodiac from setting; it then remains stationary until the moon has set, and also descended one sign of the zodiac below the horizon, when it again rises until she has attained her meridian below the earth; it then retires again until the moon is within one sign of the zodiac of her rising above the horizon, when it remains stationary until the moon has risen one sign of the zodiac above the earth, and then begins to rise as before. Such he describes to be the diurnal revolution. In respect to the monthly revolution, [he says] that the spring-tides occur at the time of the new moon, when they decrease until the first quarter; they then increase until full moon, when they again decrease until the last quarter, after which they increase till the new moon; [he adds] that these increases ought to be understood both of their duration and speed. In regard to the annual revolution, he says that he learned from the statements of the Gaditanians, that both the ebb and flow tides were at their extremes at the summer solstice: and that hence he conjectured that they decreased until the [autumnal] equinox; then increased till the winter solstice; then decreased again until the vernal equinox; and [finally] increased until the summer solstice. But since these revolutions occur twice in the four-and-twenty hours, the sea rising twice and receding twice, and that regularly every day and night, how is it that the filling and failing of the well do not frequently occur during the ebb and flow of the tide? or if it be allowed that this does often occur, why does it not do so in the same proportion? and if it does so in the same proportion, how comes it that the Gaditanians are not competent to observe what is of daily occurrence, while they are nevertheless competent to the observing of revolutions which occur but once in the year. That Posidonius himself credited these reports is evident from his own conjecture respecting the decrease and increase [of the sea] from solstice to solstice. However, it is not likely, being an observant people, that they should be ignorant of what actually occurred, whilst giving credit to imaginary phenomena.

      9. Posidonius tells us that Seleucus, a native of the country next the Erythræan

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