een stung by a serpent.
[625][Greek: Proreus en tei nesoi dechtheis hupo opheos etaphe.] _This
Pilot was bitten by a serpent, and buried in the island_. Conformable to my
opinion is the account given by Tzetzes, who says, that Proteus resided in
the [626]Pharos: by which is signified, that he was the Deity of the place.
He is represented in the Orphic poetry as the first-born of the world, the
chief God of the sea, and at the same time a mighty [627]prophet.

The history then of Menelaus in Egypt, if such a person ever existed,
amounts to this. In a state of uncertainty he applied to a temple near
Canobus, which was sacred to Proteus. This was one title out of many, by
which the chief Deity of the country was worshipped, and was equivalent to
On, Orus, Osiris, and Canobus. From this place Menelaus obtained proper
advice, by which he directed his voyage. Hence some say, that he had
[Greek: Phrontis], Phrontis, for his pilot. [628][Greek: Kubernetes aristos
Menelaou ho Phrontis, huios Onetoros.] _Menelaus had an excellent pilot,
one Phrontis, the son of Onetor._ This, I think, confirms all that I have
been saying: for what is Phrontis, but advice and experience? and what is
Onetor, but the Pharos, from whence it was obtained? Onetor is the same as
Torone, [Greek: Torone], only reversed. They were both temples of Proteus,
the same as On, and Orus: both [Greek: Phlegraiai], by which is meant
temples of fire, or light-houses. Hence we may be pretty certain, that the
three pilots, Canobus, Phrontis, Pharos, together with Onetor, were only
poetical personages: and that the terms properly related to towers, and
sanctuaries, which were of Egyptian original.

These places were courts of justice, where the priests seem to have
practised a strict inquisition; and where pains and penalties were very
severe. The notion of the Furies was taken from these temples: for the term
Furia is from Ph'ur, ignis, and signifies a priest of fire. It was on
account of the cruelties here practised, that most of the antient judges
are represented as inexorable; and are therefore made judges in hell. Of
what nature their department was esteemed may be learned from Virgil,

[629]Gnossius haec Rhadamanthus habet durissima regna:
Castigatque, auditque dolos, subigitque fateri, &c.

The temple at Phlegya in Boeotia was probably one of these courts; where
justice was partially administered, and where great cruelties were
exercised by the priests. He