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 [Greek: taphos], 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 Ioe 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