Note 427 — TAPH, TUPH, TAPHOS.

The Greeks had innumerable monuments of the sort, which I have been describing. They were taken for the tombs of departed heroes, but were really consecrated places: and the names by which they were distinguished, shew plainly their true history. Such was the supposed tomb of [427]Orion at Tanagra, and of Phoroneus in [428]Argolis; the tomb of [429]Deucalion in Athens; and of his wife [430]Pyrrha in Locris: of [431]Endymion in Elis: of Tityus in [432]Panopea: of Asterion in the island [433]Lade: of the Egyptian [434]Belus in Achaia. To these may be added the tombs of Zeus in Mount Sipylus, Mount Iasius, and Ida: the tombs of Osiris in various parts: and those of Isis, which have been enumerated before. Near the Æaceum at Epidaurus was a hill, reputed to have been the tomb of the hero [435]Phocus. This Æaceum was an inclosure planted with olive trees of great antiquity; and at a small degree above the surface of the ground was an altar sacred to Æacus. To divulge the traditions relative to this altar would, it seems, be an high profanation. The author, therefore, keeps them a secret. Just before this sacred septum was the supposed tomb of Phocus, consisting of a mound of raised earth, fenced round with a border of stone work: and a large rough stone was placed upon the top of all. Such were the rude monuments of Greece, which were looked upon as so many receptacles of the dead: but were high altars, with their sacred τεμενη, which had been erected for divine worship in the most early times. The Helladians, and the Persians, were of the same [436]family: hence we find many similar rites subsisting among the two nations. The latter adhered to the purer Zabaïsm, which they maintained a long time. They erected the same sacred Tupha, as the Grecians: and we may be assured of the original purpose, for which these hills were raised, from the use to which they put them. They were dedicated to the great fountain of light, called by the Persians, Anaït: and were set apart as Puratheia, for the celebration of the rites of fire. This people, after they had defeated the Sacæ in Cappadocia, raised an immense Comah in memorial of their victory. [437]Strabo, who describes it very minutely, tells us, that they chose a spot in an open plain; where they reared a Petra, or high place, by heaping up a vast mound of earth. This they fashioned to a conical figure; and then surrounded it with a wall of stone. In this manner they founded a kind of temple in honour of Anaït, Omanus, and Anandrates, the Deities of their country. I have mentioned that the Egyptians had hills of this nature: and from them the custom was transmitted to Greece. Typhon, or more properly Tuphon, Τυφων, who was supposed to have been a giant, was a compound of Tuph-On, as I have before mentioned; and signified a sacred [438]mount of the sun. Those cities in Egypt, which had a high place of this sort, and rites in consequence of it, were styled Typhonian. Upon such as these they sacrificed red haired men, or men with hair of a light colour; in other words strangers. For both the sons of Chus, and the Mizraïm were particularly dark and woolly: so that there could be no surer mark than the hair to distinguish between a native and a foreigner. These sacrifices were offered in the city [439]Idithia, [440]Abaris, [441]Heliopolis, and Taphosiris; which in consequence of these offerings were denominated Typhonian cities. Many writers say, that these rites were performed to Typhon at the [442]tomb of Osiris. Hence he was in later times supposed to have been a person, one of immense size: and he was also esteemed a [443]God. But this arose from the common mistake by which places were substituted for the Deities there worshipped. Typhon was the Tupha, or altar, the supposed tomb of the God: and the offerings were made to the Sun, styled On; the same as Osiris, and Busiris. As there were Typhonian mounts in many parts, he was in consequence of it supposed to have been buried in different places: near mount Caucasus in Colchis; near the river Orontes in Syria; and under lake Serbonis. Typhon, or rather Typhonian worship, was not unknown in the region of [444]Troas, near which were the Scopuli Typhonis. Plutarch mentions that in the Phrygian Theology Typhon was esteemed the grandson of Isaac or Isæac: and says that he was so spoken of εν τοις Φρυγιοις [445]γραμμασιν. But all terms of relation are to be disregarded. The purport of the history was this. The altar was termed Tuphon Isiac, sive Βωμος Ισιακος, from the sacra Isiaca, which were performed upon it. The same Isaac or Isæac was sometimes rendered Æsacus, and supposed to have been a son of the river Granicus.