which runs on without interruption from the beginning to the end of the month. It is observable at least that, while the first of these months in this civil calendar of Crete is called the νεμηνία, the tenth is called simply δεκάτα, not δεκάτα ἱσταμένου, and the thirtieth or last is called simply the τριακάς, not the ἔνη καὶ νέα. Το put this peculiarity of the style in Crete to a certain test, we want a date somewhere in the second, or somewhere in the third, decad of the month; and none such has yet come to light. It is very conceivable however that, if the calendar of Minos descended to the latest times in Crete, its style or nomenclature descended with it; and as the style of the Greek lunar calendar in general, in everything peculiar to it, was not older than Solon, the style of the lunar calendar of Minos must have been different from that of the lunar calendar of Solon at least. As to the cities in Crete, to which the above-cited inscriptions belong respectively i. Arcadia, 'Αρκάδες και πόλις Κρήτης, ὡς Ξενίων ἐν Κρητικοῖς. οἱ πολῖται ὁμοίως ̓Αρκάδες. Δημήτριος δὲ οὐκ ̓Αρκάδας τὴν πόλιν ἀλλ' ̓Αρκαδίαν φησίν—Όριοι μετ' ̓Αρκάδων ὁμοθυμαδὸν ἀποστάντ τες τῆς τῶν Κνωσσίων φιλίας ἔγνωσαν τοῖς Λυττίοις συμμαχεῖν!— Proditur certe in Creta expugnato oppido, quod vocabatur Arcadia, cessasse fontes amnesque, qui in eo situ multi erant. rursus condito post sex annos emersisse ". No doubt it derived its name from a colony of the Arcadians who settled there. Its coins are still in existence o. ii. Ἱεραπύτνα. Ἱεραπύτνα Ρ· πόλις Κρήτης, ή πρότερον Κόρβα, εἶτα Πύτνα, εἶτα Κάμιρος, εἶθ ̓ οὕτως Ιεραπύτνα. So called from one of the peaks of Mount Ida 9—Ἱερὰ πέτρα, ἢ Πύτνα —Οἱ Κούρητες Διὸς τροφεῖς λέγονται ... Κορύβαντα δὲ τούτων ἔταιρον Ἱεραπύτνης ὄντα κτιστὴν παρὰ τοῖς Ροδίοις παρασχεῖν πρόφασιν τοῖς Πρασίοις * κ', τ. λ—Καὶ ἐν τῇ Κρήτῃ πόλις (Λάρισσα) ἡ νῦν εἰς Ἱεράπυτναν οἰκισθεῖσα'. iii. Λάσος or Λάτος. The existence and name of this city in Crete are attested by its coins, as well as by the inscrip tion in question v. iv. Ολους.—Όλους *· πόλις Κρήτης. Ξενίων ἐν τοῖς Κρητικοῖς —Καὶ λιμὴν ἐν αὐτῷ Ολοῦς, καὶ Πᾶν y—Τοσαῦτα δὲ ἕτερα ξόανα ἐν Κρήτῃ, Βριτόμαρτις ἐπ ̓ Ὀλοῦντι, καὶ ̓Αθηνᾶ παρὰ Κνωσσίοις 2. ν. Πρανσὸς, Πρίαντος, or Πραῖσος.-Πραΐσος Α' πόλις Κρήτης —Τὸ δὲ νότιον Ετεόκρητας· ὧν εἶναι πολίχνιον Πραΐσον, ὅπου τὸ τοῦ Δικταίου Διὸς ἱερόν . . . εἴρηται δ' ὅτι τῶν Ετεοκρήτων ὑπῆρξεν ἡ Πραῖσος, καὶ ὅτι ἐνταῦθα τὸ τοῦ Δικταίου Διὸς ἱερόν —Μεταξὺ δὲ τοῦ Σαμωνίου καὶ τῆς Χερσονήσου ἡ Πραῖσος ἵδρυτο ὑπὲρ τῆς θαλάττης ἑξήκοντα σταδίοις· κατέσκαψαν δὲ ἹεραπύτνιοιΠραίσιοι δὲ καὶ ἱερὰ ῥέζουσιν ϋϊ· καὶ αὕτη προτελὴς αὐτοῖς ἡ θυσία νενό μισται ά And as to the names of the months in these different calendars respectively— 1. Αρταμίτιος. This name is simply the Doric form of 'Apτεμίσιος: and occurs, as we have seen ®, in a variety of calendars, and in all no doubt as sacred to "Αρτεμις; and in many of them, if not in all, occupying the same site in the natural or Julian year as the Attic Munychion or Thargelion, April or May. ii. Ελευσίνιος at Olons, corresponding to some month at Latus which ended in σιος, as a month called Διονύσιος would have done. It must have been derived from ̓́Ελευσις, and as so derived, a title of Δηώ, the Cretan Δημήτηρ. We saw supraf that, in the terms of the oath prescribed for both the parties, Τὰν Ελευσίναν καὶ τὴν Βριτόμαρτιν occurred, meaning the same thing in this instance as Τὰν Δήμητραν καὶ τὴν Κώραν would have done. We may infer then that this month Ελευσίνιος at Olons was the month of the Cretan mysteries, and the same in general with the Julian September and October; and probably the first month in its calendar. iii. Ηραῖος at Olons, corresponding to Θερμολάϊος at Latus. This name of 'Hpatos was no doubt derived from "Hpa, the Cretan Juno: nor would it be any thing extraordinary that, as the consort of Zan or Zeus, and as first brought into existence in their own island, this conception of Minos' should always have been held in distinguished reverence by the Cretans, and in some of their calendars, perhaps in all, have had a month called by her name, and dedicated to her in particular. As to this in the calendar of Olons, and its site in the natural year, it may be inferred from that of epμoλáïos in the calendar of Latos. This word is the Doric form of Oεpponios; the elements of which must have been epμos and Antov; both together, in all probability, denoting that period in the natural year when the heat of the weather was greatest, and the fields of corn were ripest; i. e. -for the climate of Latos in Crete, one of the two months next after the summer solstice, rather than one of the two next before it. It is a name analogous to that of Θειλαίθιος 5, or that of Πάραμος h, or that of Kaλapaivi; each of which has already come before us. On this principle, 'Hpaîos at Olons must have been one of the two months next after midsummer. And if the month next after the solstice was sacred to Zan as the sun, in Crete, (as it probably was,) the next to it might have been dedicated to Hera, the consort of Zan, as the moon. The 'Hpaîa at Argos, at least, were one of the principal festivals, yet dedicated to "Hpa there too, as the queen of Zeus, and the type of the moon; and there also celebrated, as there is reason to conclude, a month at least after midsummer. iv. Iuántos at Hierapytna, corresponding to Apoμnios at Priansus. Ιμαλιά· τὸ ἐπίμετρον τῶν ἀλεύρων; (ἀλέτων)-Ιμα λίοιο· πολλοῦ. δαψιλοῦς κα Ιμαλίην· ἱκανήν. καὶ ὁ ἀπὸ τῶν ἀχύρων χνοῦς, καὶ περιουσία!—Ἱμαλίς· νόστος δύναμις ἐπικαρπία· ἡδονή. ἀπαρχὴ τῶν γινομένων m—Ιμαλίς· ἡ ἐπιμύλιος ᾠδή. ἢ σταφυλῆς εἶδος "Ιμαῖος ᾠδὴ ἐπιμύλιος καὶ ἐπανταῖος (ἐπακταῖος) καὶ ἐπινόστιος ο Ιμαοιδός· ὁ πρὸς τῇ μύλῃ καὶ τῷ αὐλήματι (ἀντλήματι) ᾄδων P—Ιμαοιδός· ἡ ἐπιμύλιος ᾠδή. ἱμαλιὰ γὰρ ἡ τροφή Καὶ ᾠδῆς δὲ ὀνομασίας καταλέγει ὁ Τρύφων τάσδε· Ιμαῖος, ἡ g Vol. ii 297. h Ibid. iii. 47. J Hesychius. 1 Ibid. o Ibid. m Ibid. i Ibid. 342. n Ibid. p Ibid. cf. Scholia ad Ranas, 1332. Ιμονιοστρόφου: and Suidas in Ιμαῖον ἆσμα. q Photii Lex. cf. in 'Iuaîos: also Suidas and the Etym. M. in 'Iuaîos. ἐπιμύλιος καλουμένη, ἣν παρὰ τοὺς ἀλέτους ᾔδον, ἴσως ἀπὸ τῆς Ιμαλίδος. Ιμαλὶς δ ̓ ἐστι παρὰ Δωριεῦσιν ὁ Νόστος, καὶ τὰ ἐπίμετρα τῶν ἀλέτων — Αριστοφάνης δ ̓ ἐν ̓Αττικαῖς φησι λέξεσιν· ̔Ιμαῖος ᾠδὴ μυλωθρῶν. It is doubtful therefore whether this month derived its name from 'Ιμαλιά in the sense of τροφή, οι Ιμαλις in that of vóσTOS. If from the latter, it would denote the month in νόστος. which those who were abroad, and at sea, were accustomed to return home-the month just before or just after the autumnal equinox. If from the former, it would denote that in which the corn was commonly reaped and threshed. And that this is most probably the true explanation both of the etymon and of the name of this month, at Hieropytna, may be inferred from those of the month, Apoμnios, with which it agreed, at Priansus. The etymon of this month is evidently 8póuos or dpoμevs-the proper meaning of which was that of a race, or a racer; and the month so called must have denoted the month of the race, or the racer. Mr. B., in his notes on the inscription, has shewn that there were races in Crete, in honour of Apollo Apoμnios. But Apollo himself, under this title, being an impersonation of the sun, and of the sun at midsummer, more than at any other season of the year; we should be entirely of opinion that this name was given to this month in the calendar of Priansus, as that of Hecatombæont was to the month so called in the Attic, to denote the course of the sun in the heavens at or just after the solstice, and the magnitude of the diurnal arc which it describes at that season of the year. Yet it will still be true, even on this supposition, that the Olympic games, the oldest contest in which was the foot-race, would commonly fall out in this month; and 'Iлπоdрóμos in the Boeotian calendar", a name derived from contests in racing also, which corresponded to Hecatombæon in the Attic calendar, would correspond to this of Apoμnios in that of Priansus. u Vol. ii. 289. cf. also 311, 312. 481 r Athenæus, xiv. 10. t Vol. i. p. 111 sqq. s Ibid. note. SECTION XIV.-On the reduction of the Cycle of Minos in particular to some one of the six Types of the Hellenic Octaëteris in general. The Octaëteric Cycle, as we have often observed, requires the correction of one day for every period of 160 years. If the Julian epoch of such a cycle, B. C. 1260, was September 23, and at that time the luna octava, 160 years after, B. C. 1100, if it was still to continue attached to the luna octava, it would require to be raised to September 24; if it still continued attached to September 23, the luna octava must drop to the luna septima. This descent of the lunar epoch one day, from period to period, must go on as long as the Julian epoch continued to be the same in terms as at first; so that, after the lapse of five periods, 800 years, the proper epoch of the sixth cycle, September 23, B. C. 460, instead of the luna octava, would be the luna tertia. And that September 23, B. C. 460, was the luna tertia, appears from the lunar eclipse, September 7 at 9 A. M. for the meridian of Paris that year; which gives us the date of the next luna prima September 21, and that of the next luna tertia September 23. V Now the proper date of the vith Type of the Hellenic Octaëteris in general was B. C. 468; and B. C. 460, that of the sixth Period of the Octaëteris of Minos, being only one cycle of eight years later, it is manifest, that after the ingress of Cycle i. 8 of that Type, the cycle of Minos and this would be in a condition to begin and to proceed together. The proper Julian date of the eleventh month of the former, at that time, would be September 22, and the proper Julian date of the first of the latter would be September 23, only one day later; and that would be the difference which would ever after hold good between them, so long as both went on subject to their proper rule of administration respectively. SECTION XV. On the Julian Calendar of Crete, and the Cretan Calendar of the Florentine Hemerologium. The history of this calendar of Minos however, as that of the civil calendar of Crete, is alike obscure both after B. C. 460 and before: yet if his correction continued unchanged in |