VIII.] AGRIOS AND TELEGONOS. 255 acquired from the subject-race in Italy. His want of care in selecting his terms has caused no little bewilderment to historians, both in ancient and in modern times. It was a speculation of Niebuhr's, and one that commends itself to our judgment more than some other of his speculations, that the Turnus of Virgil's story represented the Tyrrhenian people. It is true that Virgil gives the Etruscans the name of Tyrrheni, according to the later Roman fashion, but this is what we might expect. Virgil was poet and antiquary, but certainly neither historian nor critic; and he concocted his story out of the materials within his reach, whether furnished by legend or by his personal knowledge and experience. Stripped of later appliances, the story he followed seems to have represented Latins and Tyrrhenians—or, as Dionysius would have termed them, the Aborigines and Pelasgoi-as tribes banded together to resist a foreign invader who had secured the support of certain Arcadians that shortly before had settled on the Tiber. The Latins after a time made terms with the invader, and the Tyrrhenians sank beneath his attacks. Such is probably a rough outline of the Italian legends on which Virgil constructed the Aeneid. We will now inquire into the origin of the races who in the Hesiodic mythus are represented as dominating over the Tursēnoi, and are personified respectively by its Agrios and Telegonos. According to Stephanus Byzantinus the Agriai were a people of Paeonia living between Mounts Haemus and Rhodope, and he tells us they were also called the Agraioi. Now the Paeones boasted of being descendants of the Teukroi and Musoi, whose invasion of Europe, a few generations before the Trojan War, was followed by such important consequences. If Agraios personified these Agraioi, we have a Teucrian people represented, in the earliest mythus we know of relating to central Italy, as one of the ruling races in that district; and we see at once the origin of the legend on which Virgil built the story of Aeneas and his Trojans. The only people of antiquity whose name answers to that of Telegonos were the Telkhines. The Telkhines were the earliest inhabitants of Sicyon, which is said to have been the most ancient city of Greece, and lay over against the Locri Ozolae, amongst whom a school of Hesiodic poetry is said to have flourished. The Latin g not unfrequently represented the Greek kh-e.g. khalbanā gal banum, agkhō ango, okhlos vulgus, &c.—so there is no philological objection to our identification of the word Telegonos with Telkhines. Now Telegonos is said to have founded Tusculum a few miles south of Rome, and Virgil's Evander is said to have fixed his abode on the Palatine Hill; hence we find Telegonos and Evander brought into close local connection with each other in the Italian legend. Again Evander, according to the mythologists, was a son of Hermes and an Arcadian nymph, and therefore must have been a near neighbour of the Peloponnesian Telkhines. Hence I think we may venture to infer a legendary connection between the Latin Telegonos and the Greek Telkhines. If so, we have a second point of agreement between the Hesiodic mythus and the celebrated story which the genius of Virgil has immortalized. Of course if these speculations be trustworthy, the early Greeks must have had a more intimate acquaintance with central Italy than we usually give them credit for. They must have known the political relations which existed between the different races living there, and also the form which the Greek name Telkhines assumed in their language. But this is what might be expected. The thoroughly Italian name of Latinos was certainly known to the Greeks when the Theogony was written, and so widely were the Latins recognized as a kindred race a century or two later, that one writer, referring to the destruction of Rome by the Gauls, speaks of it as a Greek city destroyed by the barbarians. Rome and Latium seem indeed to have kept up a familiar intercourse with the Mediterranean districts from a very early period; for an eclipse of the sun, which was visible at Cadiz in the year VIII.] AGRIOS AND TELEGONOS. 257 399 B.C., was known, as it would seem, at Rome, and entered in their public records. The mythus of Hesiod and the legends of Virgil evidently refer to a period later than that Dionysius had in view when he spoke of the expulsion of the Siculi. The Siculi had disappeared from Latium, and the Aborigines who had expelled them had no doubt taken their place, for I think there can be little doubt of the identity of his Aborigines and the people whom Hesiod referred to under the name Latinos. As to Telegonos, we have ventured to suggest that he represented the Telkhines of Sicyon. If Telegonos symbolized the primitive inhabitants of Sicyon, and Agraios the Teucrian Agraioi, the legends on which Virgil based his great Epic become intelligible, and to a certain extent historical. The least ray of light on a subject so obscure, and at the same time so interesting, is welcome. S CHAPTER IX. THE sons of Javan, Elishah and Tarshish, Kittim and Dodanim. — Javan, the primitive name of the Greek people, answers to the Greek Iōn (whence Iōnes) the old Persian Yuna and the Sanscrit Yavan-ah. - Chittim or Kittim, the popular name for the Greeks among the Jews; originally applied to the Cares of Cyprus; the language of the Cypriote Cares a Greek dialect; their alphabet resembled the Lycian; may have been in general use among the Greeks before the adoption of the Kadmean letters; the Cares distinctively a military people; origin of the name; the Cares of the Aegean referred to by Herodotus as Leleges; the Leleges, any body of Greeks levied for military service; origin of the name. Dodanim properly meant the men of Dodona; Dodona originally a name for the hillcountry lying north and west of Thessaly; gave its name to the ancient temple situated within it. The tribes driven from the plain took refuge in the Highlands and were called Pelasgoi and Graikoi, i.e. the old tribes; the term Graikoi adopted by the Latins as a general name for the Greek race; Pelasgoi found in various parts of Greece. - The lakes around the temple of Dodona called Helle, the people Helloi or Hellenes and the country Hellas; the name of Hellas prevailed in consequence of the Dorian conquests, and in the classical period became the recognized name for Greece. Elishah a personification of Eleusis. where was the great temple of Demeter, or Akhaia.. The worship of this goddess spread as part of the Kadmean culture; and worked its way among the Danaoi of the Peloponnesus, but was stoutly resisted by the Athenaioi or worshippers of Athēnē; the Akhaioi became predominant in Greece and continued so till the Peloponnesus was overrun by the Hellenic Dorians. Homer uses the name Akhaioi for the Greeks in general, but seems to have recognized the Hellenes as a co-ordinate branch of the Greek people. The Lokroi retained to a late period the light armour of the eastern nations, and were thereby distinguished in Homer's day from the Akhaioi and the Hellenes; the heavy-armed Greek made his first appearance about the year 1000 B.C. - The name of Tarshish answers to the Tartessus of classical geography; Greeks settled there in the time of Moses; legendary notices of Greek intercourse with this remote district; Egyptian story of the Atlantis and of the wars which the early Greeks waged with the inhabitants. - Story of the more ancient Hercules'; his expedition to the West; disruption of the confederacy in Spain about the year 1500 B.C.; the allies retire to Northern Africa, the Persae according to Sallust settling on the coast between the Ocean and the Syrtes, and the Medi' and 'Armenii' on the coast between the Syrtes and Egypt. — Conquest of the Atlantic State' by the Amazon.es, as related by the elder Dionysius; these Amazones the THE SONS OF JAVAN. 259 same people as the Mashawasha of the hieroglyphic inscriptions, the Maxues of Herodotus and the Persae of Sallust; the name of Persae long kept its ground in the geography of Africa; and the name Amazones still lives in the Berber name Amazigh. The mythus of Perseus and Andromeda symbolized the Persian conquest; the name Kephēnes given by the Greeks to the Persians may have been derived from Kufa a name found in the hieroglyphic inscriptions, and probably signifying a race of the conquered Berbers; may be the same name as the Scriptural Chub (Ezek. 30. 5). Alien races settled not only in the east but also in the west of the Delta, a white race settled on the site of the future Alexandria. Invasion of Egypt by the peoples of the sea'—Turisha, Akhaiosha, Sikelosha, Kehak, Rebu, &c.; the invaders the same races as the Dorieis, Akhaioi, Sikeloi, &c. of Greek history. Dorieis and Akhaioi in Crete; colonization of that island; Cherethim or Cretans introduced into Palestine; acted as a bodyguard to David as also to several of the Egyptian Pharaohs. - The helmets of the Cherethim indicate their worship of Orotal and Alilat, the favourite gods of their neighbours; the worshippers of Dionusos distinguished by the Sisoe; the Tamahu living west of the Nile tattooed the symbol of the goddess Neith on their persons. The Philistines wore the head-dress of the goddess Anaka, as Egyptian pictures represent the Anakim. — The goddess Onka had a temple in ancient Thebes, and gave a name to the Onkian gate. The settlements of the Danaoi in Greece probably owing to the immigration of tribes driven from Tahennu by the Egyptians; the Perseids later immigrants. These foreigners adopted the Akhaian propagandism and thus became distinguished from the Athenaioi, and at a later period from the Dorians. The Persians and the connected races long continued to play the part of military adventurers; were employed as mercenaries in Egypt, at Tyre and in Colchis; from the latter place probably penetrated into the districts which afterwards bore their names. - - Their allies the Kehak seem to have followed in their footsteps and to have established the nation of the 'Haic' or Armenians. IN the present chapter we have to deal not with obscure tribes whose names sound strangely in our ears, but with a people whose history has been familiar to us from boyhood, and exercised over us a fascination that may perhaps mislead our judgment. It is not however on the full tide. of Greek history we have to sail; we have to explore the remoter sources, where the stream is still struggling in the defile, and at every leap forwards breaking on the rocks. I believe in this, as in other similar cases, our best mode of meeting the difficulties before us will be by recurring to the oldest extant record, and in the present, as on so many former occasions, we must look for it in the tenth chapter |