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._ Atque quanto nox fuisti longior hâc proximâ, Tanto brevior dies ut fiat, faciam; ut æque disparet, Et dies e nocte accedat. Were it not invidious, I could subjoin names to every article, which I have alleged; and produce numberless instances to the same purpose. It may be said, that I run counter to the opinions of all antiquity: that all the fathers who treated of this subject, and many other learned men, supposed the Gods of the heathen to have been deified mortals, who were worshipped in the countries, where they died. It was the opinion of Clemens, Eusebius, Cyril, Tertullian, Athenagoras, Epiphanius, Lactantius, Arnobius, Julius Firmicus, and many others. What is more to the purpose, it was the opinion of the heathen themselves; the very people, by whom these gods were honoured: yet still it is a mistake. In respect to the fathers, the whole of their argument turns upon this point, the concessions of the Gentiles. The more early writers of the church were not making a strict chronological inquiry: but were labouring to convert the heathen. They therefore argue with them upon their own principles; and confute them from their own testimony. The Romans had their Dii Immortales; the Greeks their Θεοι Αθανατοι: yet acknowledged that they had been men; that they died, and were buried. Cicero owns; [397]ab Euhemero et mortes, et sepulturæ demonstrantur deorum. It matters not whether the notion were true; the fathers very fairly make use of it. They avail themselves of these concessions; and prove from them the absurdity of the Gentile worship, and the inconsistency of their opinions. Even Maximus Tyrius, the Platonic, could not but smile, at being shewn in the same place the temple, and tomb of the deity[398]; ἱερον Θεου, και ταφον Θεου. These supposed places of sepulture were so numerous, that Clemens Alexandrinus tells us, they were not to be counted. [399]Αλλα γαρ επιοντι μοι τους προσκυνουμενους ὑμιν ταφους, εμοι μεν ουδ' ὁ πας αν αρκεσῃ χρονος. But, after all, these Ταφοι were not tombs, but λοφοι μαστοειδεις, conical mounds of earth; on which in the first ages offerings were made by fire. Hence τυφω, tupho, signified to