Note 394 — TAPH, TUPH, TAPHOS.

I make no doubt, but that there was some high place in Crete, which the later Greeks, and especially those who were not of the country, mistook for a tomb. But it certainly must have been otherwise esteemed by those who raised it: for it is not credible, however blind idolatry may have been, that people should enshrine persons as immortal, where they had the plainest evidences of their mortality. An inscription Viro Immortali was in a style of flattery too refined for the simplicity of those ages. If divine honours were conferred, they were the effects of time, and paid at some distance; not upon the spot, at the vestibule of the charnel-house. Besides, it is evident, that most of the deified personages never existed: but were mere titles of the Deity, the Sun; as has been, in great measure, proved by Macrobius. Nor was there ever any thing of such detriment to antient history, as the supposing that the Gods of the Gentile world had been natives of the countries, where they were worshipped. They have by these means been admitted into the annals of times: and it has been the chief study of the learned to register the legendary stories concerning them; to conciliate absurdities, and to arrange the whole in a chronological series. A fruitless labour, and inexplicable: for there are in all these fables such inconsistences, and contradictions, as no art, nor industry, can remedy. Hence, all who have expended their learning to this purpose, are in opposition to one another, and often at variance with themselves. Some of them by these means have rendered their works, which might have been of infinite use to the world, little better than the reveries of Monsieur Voltaire. The greatest part of the Grecian theology arose from misconceptions and blunders: and the stories concerning their Gods and Heroes were founded on terms misinterpreted and abused. Thus from the word ταφος, taphos, which they adopted in a limited sense, they formed a notion of their gods having been buried in every place, where there was a tumulus to their honour. This misled bishop Cumberland, Usher, Pearson, Petavius, Scaliger, with numberless other learned men; and among the foremost the great Newton. This extraordinary genius has greatly impaired the excellent system, upon which he proceeded, by admitting these fancied beings into chronology. We are so imbued in our childhood with notions of Mars, Hercules, and the rest of the celestial outlaws, that we scarce ever can lay them aside. We absolutely argue upon Pagan principles: and though we cannot believe the fables, which have been transmitted to us; yet we forget ourselves continually; and make inferences from them, as if they were real. In short, till we recollect ourselves, we are semi-pagans. It gives one pain to see men of learning, and principle, debating which was the Jupiter who lay with Semele; and whether it was the same that outwitted Amphitryon. This is not, says a critic, the Hermes, who cut off Argus's head; but one of later date, who turned Battus into a stone. I fancy, says another, that this was done, when Iö was turned into a cow. It is said of Jupiter, that he made the night, in which he enjoyed Alcmena, as long as [394]three; or, as some say, as long as nine. The Abbe [395]Banier with some phlegm excepts to this coalition of nights; and is unwilling to allow it. But he is afterwards more complying; and seems to give it his sanction, with this proviso, that chronological verity be not thereby impeached. I am of opinion, says he, that there was no foundation for the fable of Jupiter's having made the night, on which he lay with Alcmena, longer than others: at least this event put nothing in nature out of order; since the day, which followed, was proportionably shorter, as Plautus [396]remarks.