This evvaernpis was the period or interval of the missions to Crete, as in the case of Theseus. (Müller, "Dorians," 271, 429.) These cases may be sufficient to supplant a gratuitous idea of an historical personage by an actual Hellenic institution, involving the science of certain races or communities at that era.*

The number nine occurs in our British institution, known by the Saxon name of "Friborg, or Frankpledge," which appears similar to a Spanish institution (Recopilacion), designated Behetria, a word with several variations of spelling, and said to be Celtic. (Spelman's "Gloss.") That it was British appears from this, that Von Savigny ("History Rom. Law in Mid. Ages") could not find it in Saxon law out of Britain. In Saxon times it went also by the name, "Zehen-man-tahler," popularly rendered by "Nine tailors (thaler) make a man."

This case has been added without any suggestion of such an institution at Athens. But it may have been as old as the "Britons," i. e., those communes comprising each a bail or foreman.

Müller ("Dor.," ii., 2, 8) states a Cretan origin of the nine families of Træzene, which, with Athens, held a commerce with that island. At Crete, we find "

the supreme administration.

κοσμοι” for

What was the exact function of the foreman or EπidŋμLovрyos of the Corinthian Potidæans, might, when discovered, supply a hint, perhaps, as to the British system of communes in Greece. (Müll., " Dor.," i., 6, 8.) The ancient term of royalty at Sparta was nine years. (Müll., "Dor.," iii., 6, 7.)

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Theseus appears in many respects identical with Hercules, to whom, according to the tradition alluded to by Müller ("Dor., b. ii., c. xi., § 10), he transferred the temple that had been consecrated to himself. It would appear, from the classic iconography and numismatics, that the rude clubAnother name for cycle, eviavros, seems referrible to the Persian "Aniatis." (See Müller, "Antioch.")

bearer was more recent than the armed warrior, as in the "Iliad" and the Hesiodic " Shield of Hercules," where he bears shield and spear; in the "Odyssey," sword and bow. But, on the other hand, the Nineveh sculptures give us the savage strangling a lion, and the Persian "Shamurg," as before observed, appears the type of his namesake, reported in the Scriptures (book of Judges), and thence variously Hellenized as Hercules; while, from the name, Malicert (labourer), the Tyrian Hercules appears to have been of the same order.

Theseus, or his representative, Hercules, but appropriately armed, was, perhaps, an original Cimric impersonation: the "Calovyd" (Part I.) or knight-errant, a recognised servant of the State, a member of the British "Grand Assize," which was constituted exclusively of knights. Feudal Europe was redeemed by this order, chivalry: and Pelasgic Greece found the same devoted champions of civilization flying to her rescue. Theseus receives his arms (as observed by "Nimrod") under circumstances exactly parallel to the British Arthur; there is also a parallelism in their feats of knight-errantry. The scene of Theseus' exploits, as that of the principal of Hercules' labours, was nearly the same, lying in and between Argolis and Athens. In Argolis the Persian type appears. Hercules kills the Lernean Hydra with the Arpe, or scimitar, of Perseus. Nemea was connected with worship of the moon. (Müll., "Dor.," 432.) The Persian Nemea (chap. iv.) and Athens were rallying-points; the Cecropian city became enlarged by refugees; and the "Marches," in English phrase, were kept open by the chiefs of the Prytaneum.

At Sparta and Athens the ancient laws were unwritten. (Müll., "Dor.," addenda to vol. ii.) As to the police of the State, in so far as police regulations formed part of the British tything and "hundred," we are not to seek a direct notice of these divisions of the community at Athens, since a regular police, the "Bowmen " or " Scythians," were there established from an early date (chap. v.). Not being a homogeneous race, perhaps the tything-band was less applicable to

the Athenians. Still the name "Theseus," i. e., the Nine, would report the existence of those bail-communes, exclusive of the tenth man, or head of the nine, whom we are to seek, perhaps, in the Senate, or in the constituents of that assembly. The caste of pure Athenians, the Kuda@nvaιoi -from 7, glory, Kudos (the root of "Od-usseus," i. e., the old glory)-unites Theseus with Hercules by the idea in the latter name, λeos (Alcides, aλên), and the antiquity of the nine. Theseus is accredited with the formation or confirmation of a purely democratic constitution, with which a representative Bovλn, or Senate, would have accorded: Solon's code, fixing the qualification for membership of the Council by property, would have changed the elder representative system, an alteration accompanied by palliatives that were, in fact, bribes to the people at large, in the shape of pay as jurymen, and of admission to the theatre. Officers, by the name of Anμiovpyoi and Epidemiourgi (Müller, "Dor.," b. iii., c. 8, § 5), are considered identical with "leaders of the people; they were not uncommon in Peloponese, but are unfrequent in the Doric States. These, though popular representatives, are not necessarily identical with our heads of bail-communes. Whether Theseus and the Minotaur had any reference to the bail and tything, must be left to conjecture: the Minoa, off the shore at Megara, and the peculiar relations between Athens and Megara, of Aopuževou, furnish almost data for superseding a voyage to Crete, by a procession to this Megarean Minoa, the name, Megara, , meaning subterraneous repositories (labyrinths) for corn.* At Megara was an ancient temple to Demeter, and, on the same citadel, a temple of Apollo "Decatephoros," the tythe-bearer. (Müller, "Dor.," b. ii., c. 2, § 10.) Theagenis, in distinguishing, for his city, Megara, aristocracy from democracy, calls the members of

Shaw's "Travels in Barbary." The stores, holding each at least 400 bushels, are found 300 together. So Dr. Russell describes them, near Aleppo.

the former, ayabo; of the latter, kakoι; implying an early simplicity of political forms there.

There is scarcely any mythological name or text so well received, modo et formá, as "Theseus," but the circumstance of its connexion with Athens, a place of Archaic establishment, by successive races whose origin and mode of approach to Athens (as the Ionians) is a blank or mystery, till embodied in "Theseus," and his imputed series of actions; this alone is sufficient to have set the stamp of successive eras upon an impersonation once received, and blazoned in the early types in which it came down to Plutarch. It seems necessary, therefore, to take up and examine these separately, before we dismiss "Theseus." He was born of Ægeus, or Neptune, and Ethra. The latter (Ai-Thera) is a recognised station of early emigrants from Asia, and contains the archaic relics of masonry. The Ægeus (Ægean) and the Ionian deity Paseidon, may denote the same or rival empires of the sea of Hellas. He came from Træzene. This northern shore of Argolis, or north-west border of the Peloponese, was called "Acte," and was an agricultural tract; the name refers us to "wheat," non, supplying harvests for the granaries of Megara.. The only cities in the Acte were the Port Epidaurus and Træzene; at this place were celebrated the "Apatouria," the test of Ionic race, showing that it had become a conquest of the Ionians at some remote era, when the primæval Dryopes of Asine and Hermione became isolated from their port and stronghold, and subjected to strangers. At the same era Athens must have capitulated, being deprived of their granaries. The "Thesea," the nine families of Træzen, may have removed to Athens at this era. There was a Thesea also at Delphi (Müller, "Dor.," 258), and a Thesean road from Enoe, in Attica, to Delphi. (Ibid., 260.) The government or administration of Athens, Archons, were The Nine. The seat of government was divided from its mixed civil and religious administration. The Delphic tribunal was estab

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lished by Egeus (Müller, "Dor.," 263); he dwelt in the Delphinium," where Theseus deposited the olive bough on setting out for expiation to the city of Minos. Müller sees no other point or object in the Thesean voyage to Crete than to bring Naxos and Delos (the latter the station of the Thesean theoria) within the early Attic circle of worship. But, without going beyond Naxos, he would have exhibited alliance or approximation to the Ionic " Bagh," or Dionusus. The præ-Ionic circumstances of the case, the voyage of Theseus, are, in addition to what appears above-the connexion of Delos with "Erysicthon," the Attic Cereal name or object of celebration, and of both those names with the Attic borough and port, "Prasiæ," an Hyperborean station, as above noticed. (M., D., 260.) The Prytaneum (Britanicum) at Athens, the centre of Theseus' courts and public offices (Hase., 239), between which building and the Thesmophorium the sacred procession from Eleusis passed at its close. (Ibid., 330.) The Delian procession was preceded by watchings of the auspices (lightnings) on a part of Mount Parne called "Harme," i. e., n, the separated, or consecrated. Theseus instituted an asylum at Athens (called also Cres-phugeton). ("Nimrod," i. 125.) He on leaving Attica denounced his curse on Mount Gargethus, thence called apητηpiov. (Ibid., 300.) a curse. This will lead into further detail. Hippolytus was a victim of the curse of Theseus. Hippolytus was one of the mythic characters at Sicyon (Müller, "Dor."), the city of Adrastus, the Avenger of blood, who is implicated in the Nemean Games and its institutional "Apheltes," i. e., "Fleet,, asylum; to this same name ("fleet") we therefore refer "Hippolytus," the cursed, or outlawed. The tribe at Athens, "Hoplites," claimed exclusively the "Apollo πатρwοs," as connected with Purification. (Müller, D., 264.) This serves to fix " Hoplites" as "Fleet," ", asylum. That Apollo was son of Athene and Hephæstus, according to Aristotle (Ibid., 257), seems to imply the union of the Cimric" Pallas" with the Hindu Yag, or Iswara, i.e.,

,ארר This refers us to