Greece before the Greeks - Louis Benloew 1877

by Louis Benloew

Paris 1877 PREFACE Since long years I had believed to recognize in a certain number of names geographical and historical, or prehistoric, old Greece of the indices of a primitive population former to Hellènes. As I traversed one day the vocabulary, very-incomplete besides, that Xylander added to its Albanian grammar, my presumptions acquired, in my eyes, a certain degree of probability, not to say more. Albanian seemed to give an account of some proper names, otherwise unexplainable, such as Malée, Pylos, Andanie, Olympe. Unfortunately to light me more, I had apart from Xylander only the treaty on Albanian of Bopp, my famous Master, of which it had made me present in 1859 when I had gone voira it Berlin for the last time. This treaty could be to me of no immediate utility, but it ap- FEB 24 “8 223639 IV my attention peeled on the work conscientious, masterly, of Hahn, where one finds joined together all that one knows of passed and of the present of the Albanians, plus complete a enough grammar for certain parts, and a lexicon made with good more care than that of Xylander. I live the work of Hahn for the first time in 1873 with the library of Cassel (Hesse Electorale). I made it come since, as well as the beautiful work of Mr. Miklosich on Albanian, which all the spirit of sagacious criticism chaired which honours our century. I realized soon that the track that I believed to have discovered, had been already followed by others that me. Fortunately it had not been followed well far. One had left me seek and find. I be in a hurry to make known with the Masters of science some of the results obtained. Mr. Egger, that I maintained the first it, was of the opinion that it could be useful to subject them to the judgement of the Academy. He did not refuse me his councils, at the same time as he opened to me the treasures of his rich person library. Invaluable indications were provided to me, moreover, by Misters de Longpérier, Derembourg and Ernest Desjardins. The two readings which I was authorized to make with the Academy, drew the attention of the albano- philes of Italy. A great lady whose name is known honourably in our literary records, and whose Albanian origin estdes more famous, denies made the honor enter in correspondence with to lend me, me the lights of its scholarship, and to announce me work of its compatriots domiciled in Italy on the matters which interested me. - The Councils, information, publications philological and historical, booklets of any kind, Dora of Istria me forwarded them with a rare kindness and the most delicate satisfying. I pus to take note thus grammatologia alba- nese of Demetrio Camarda, grammar of Split, the writings of Vincenzo Dorsa. I test the need to publicly thank here gracious Principessa and his collaborator scientists for their so pleasant contest and if hastened. By traversing the following pages, they will realize, I hope, that I read their works and that I knew your to make profitable. By beginning my work, I believed to simply treat a question of linguistics and ethnography; I am to have touched with one VI

alive question, palpitating even, with a question of nationality. And what a nationality! Oldest of our continent with that of the Basques. Europe by its large diplomatic bases seems to want to constitute today like a permanent court of international justice. It is the moment for disinherited history, for forgotten of the European big family, to make known their objections, to put forward their titles with the interest, the gratitude even of the civilized people. In spite of the heroic resistance of Skanderbeg, the crescent made a deep breach in the Albanian clans. A great number of them are Musulmans today. However admire the force of the blood which triumphs even over religious hatreds and sign the tolerance with all the members of the same race: You link Chrétiens and Mahométans, claim freedom Then, when the Othoman is outside, made your Easter or celebrate it |baïram (1). These Albanian poor which spread purest of their blood for the stamping from Greece and which would have agreed of large heart to (1) Has Dora gli Albanesi, last song p. 121-124, Livorno 1870. to be Greek, if it had been allowed to them! That them at least the hope is left! All that in their country has heart and intelligence pushes back the Turkish conqueror. Dijon, on March 19, 1877. Louis BENLŒW. FOREWORD N is proven today that at one unmemorable time, Greece was not inhabited by the Greeks: when the latter penetrated in the country which they were to illustrate of their name, this country was not any more one desert. With which race thus did belong its first inhabitants? Customs did not found what we would call a state, they did not even form a nation, they did not have literature and they did not know to establish durable traditions; finally, no document, no inscription returns testimony of their last existence. There are however many traces, on the ground of Greece, of a civilization former to that of the Greeks. Flints, tools and axes of a very primitive form that one finds there in great number, prove that Greece, like all the countries of Europe, apassépar the age of the stone and bronze. It is necessary to add the walls, cyclopean constructions which meet everywhere, from Epire in theMinor one. Account should be held finally place names, mountains, rivers, legendary characters who are not explained by Greek etymologies, and which seem to belong to the vocabulary of a foreign idiom. Does this idiom exist still today? Was it preserved rather intact, to be able to be useful to us in our research? It is there a question which we will have to elucidate. Mr. Guillaume de Humboldt after having studied the Basque language on which he wrote, in the fourth volume of Mithridate, of the remarkable pages, had started to examine the proper names that the old geography of Spain presents. The majority of these names had Latin or Latinized forms; the Roman conquest had put its print on the whole country. There was undoubtedly in midday of the colonies phenicians, Carthaginians, which had preserved their Semitic denominations. Rather many

cities, whose names finish in briga, showed the invasion of the Celts. N remained however a considerable group of cities, whose names were not Latin, and who however resisted the analysis of the Arabists and the celtisles. They was apparently names of places having belonged to Ibères, inhabitants primitive of Spain. The Basque returned account without effort of their significance first. Humboldt believed capacity to conclude from it that the Basques were precisely the descendants of old Ibères; that, withdrawn in about inaccessible mountains, I XI they had known to preserve their independence and the language of their ancestors. The attentive study of the high Greek antiquity, of the names of its older cities, mountains and populations, of some of its divinities, seems to lead to a similar result. Phéniciens established many stations on the Aegean Islands, and they tried to colonize some points of the dry land. By deducting the few Semitic proper names that the geography of the Hellade antique presents to us, we remain opposite a greater number whose origin is undoubtedly not Greek, and must go back to a few centuries higher than the Hellenic traditions most remote. Several of these cities, one says to us expressly that they belonged to Pélasges, Lélcges, in Caucones, in Dardaniens. Only one language until now appeared able to give an account of the names of these places: it is Albanian. Thus the author of the work which one will read was brought to support the thesis which the Albanians nowadays are the descendants of the populations which covered, before the arrival of the Greeks, the ground of the countries which extend since the Adriatic Sea until Halys. H had to start by subjecting to an attentive examination the opinions of the Greek writers, who for the majority were not unaware of that their compatriots had not always occupied the country to which they gave them name; that the latter had not always formed like a vast national federation, and that they bore the names of Greeks successively, Pélasges, Achaens, before adopting that of Hellènes. Before entering the content of the question which worries us, we will have to fix the respective value of these different names. The direction of that which passes for oldest from all, Pélasges, is particularly litigious, and he admits several explanations. Are Pélasges Greeks thoroughbred? Not, Hérodote answers. Yes, Auguste Bœckh answers. One will find in the following pages the opinion in which we believed to have to stop us ourself. GREECE BEFORE THE GREEKS DELIVER FIRST PELASGES & LELÈGES § 1. - Greeks, V The memories of the history go up higher at the nations of Western Europe, than one is usually not been willing to believe it. The name of the Greeks seems to us to provide an obvious proof of it. This name was transmitted to us by the Romans, who made it adopt by all the people, except by that they indicated thus, and which itself is called Hellènes. This name, however, the Romans did not invent it. It was carried by the inhabitants of the town of Dodone and the close cantons in Epire, at one time undoubtedly extremely old and which it is necessary to place beyond the invasion of Doriens and perhaps,

O Trojan War. Italiotes of these moved back times especially had relationship with the part of Greece from which they were brought closer, and from which the strait of Otranto alone separated them. On another side, the inhabitants of Dodone did not cease remaining in relation to their compatriots of Pélopo- nèse and Hellade itself. If the Romans had known the Greeks only after the foundation of large Amphictyonies and the regular establishment of the Olympic Games, they would undoubtedly have applied the name to them, by which consequently the Greeks indicated themselves; they would have called them Hellènes. One can push this reasoning; one can say that before with the anlOOO, there existed in Greece already famous and rather powerful dynasties, like those of the EP lopides, of Eacides, and that, placed at the head of a great confederation, they had reigned in the Aegean Sea, makes the war on the coasts of Anatolia and conquered Troy. These important facts were sung by the aèdes in all the cities of the motherland; they were not to be been unaware of in Epire. The men who had achieved them were called neither Greek, nor Hellènes either. Homère knows them only under the name of Aa.va.oi, Ax “io< Danaens, Achaens. Cannot about it one conclude that the name of Greeks was fixed in the memory of Italiotes - one should speak about the Romans, who still did not exist in a time, when no news of the great changes which have occurred in the East of Greece had not reached them yet, and where they were unaware of until the name of the Homeric songs? At all events, the name of the Greeks is very old; it is Aristote (L) which ensures us that it had been carried formerly by the population of Dodone and the residents of the Aitch loos. Before him Hésiode (2) in worms well-known had sung that Pandore, girl of Deucalion ancestor of the Greek nation, had given birth to intrepid Grœcus with the combat, Hftex&ç/juiit. The direction of this proper name appears to us clearer. Though one lately brought it closer to IWi (And. Magn.) and translated: the savage ones, the independent ones, we think that it is necessary to understand by ffa/xo/the old ones. T^cùnes were called also the wind inhabitants of Parion according to Stephan de Byzance; it is the name which Sophocle and Alcrnan had given to the mothers of Hellènes: Yçttïa. finally (old city) was the name of a place located in laBéotie on the coast between Oropos and TANAGRA. The tradition of the Genesis and that of the Greeks are of agreement to make of Dodone (in hébr. Dodanim) the oldest center of Hellenic civilization. It is curious, that one meets in the area where this city was located, all the names by which the Greeks indicated themselves since their arrival in the country where they were to remain fixed. We have just spoken about that from Tpctinoi. Homère names (Iliade XVI, 234) venerated Jupiter with Dodone Jupiter peeled gic - and we will see presently that Pélasges were often regarded as the ancestors of the Greeks. As for the name of the Achaens, if widespread later, we still find it in Ithaque (Odyss. I, 394), but not in Epire. On the other hand, this country is crossed by (1) Météorol. I, 14. (2) Fragm, 29, Gcettlinfç edict. Heuves of Achelous and Achéron; and the first syllable of these names, is the same one as that which the name of the Achaens contains. The direction of this last it bordering of a root “t^i Latin aq-ua? It is true that X “icfdans the dialect of Lacédémone meant creditable, and that the linguists attach this word as well as the name of the Achaens to the kha root, (share. was. not. khjèya or khjàya}, to praise and does not separate 'aya^ôs from it (1). The question would be to decide if Lacédémoniens of the lower classes would not have allotted lesensde good Cx, cu°n with the word “Axa. - bone, precisely because this name pointed out the good old day to them, last for them for a

long time; factitious etymology, which would point out for example that Ajax provides of its own name in Sophocle, and so much of others. Finally the name of Hellade and Hellènes meets in the kids trimmings with those of the Greeks, of Pélas- ges and perhaps Achaens. It is this que.nous will prove in the following chapter. § 2. - Of Hellènes. As soon as the Greeks had the feeling of their nationality, they were called Hellènes. This name appears inseparable from great solemnities of Olympie and about ascending exerted on the spirits, college speaks about the priests of Delphes; but he becomes general only at the beginning and east adopts universally only at the end of VIIe century. For , 1) Benfey. Wurzellexicon. II. p. 64. Homère, Hellènes form yet only one canton of Thessalie placed under the sceptre of Achilles. When the poet speaks about the Greeks brought together under the walls of Troy, it names them Achaens, Danaens. Strabon notices already according to Thucydide, that Homère does not know barbarians themselves, precisely because for him the Greeks are not yet of Hellènes. It mentions admittedly Cariens getf j8 “there 4o Let us examine the way followed by the names of 'em< “and 'emw before they were essential on whole Greece. Let us start with the observation that the passage of Iliade where it is question of Ua.vi \ \ m “(all brought together Greeks) was regarded as apocryphal book déjàdansl' antiquity (d). In the Odyssey we meet the expression **} 'F, hhâ. S'& r.xl fj.i<; W “Af^of. Hellade indicates here obviously a territory of a certain extent (2). It is in Hésiode that it is necessary to seek the oldest mention of Helene and her sons: Re x.eû AioÂos ( This Helene passed for the son of Deucalion which according to an antique tradition had founded the Jupiter sanctuary with Dodone, served by priests who bore the key name cF>Aeî or “Zewoi (3). Dodone itself was located in a region called Hellopia or Alas. When Thessaliens left Epire to invade Hémonie, on which they imposed their name, they transplanted in their new fatherland the names of Deuca- lion and Alas. The last of both will be attached from now on to the septentrional part of Phthiotide occupied by Thessaliens. 11) Hiade, II. v. 530. (2) Odyss., 1, v. 344: IV. v 726. ; fty Cpr. words \ a.t, “XW”, 'LAWB. It is-there, said one, which Deucalion had reigned; later, one made the king of Thessalie of it whole. The legendary account of the flood of Dodone, was applied in the same way to the boxed small valleys of this lately occupied country. One supported that Deucalion had approached on the heights of Othrys; later, it was not any more Othrys, it was the crowned top of the Parnassus where it was claimed that its boat had stopped. It occurred about it that, non-seulement Locriens d' Oponte claimed to go down from the hero who only had escaped with the large flood, but still the noble families from Delphes, guardians of the new oracle which started to make forget that of Dodone. It is from this time that Deucalion was regarded as the grandfather of the very whole Greek race; that one sought to attach to this name the origin of all the tribes, and already towards 800, the priests of

Delphes could order in Lycurgue come to consult them on the means of consolidating the new constitution of Sparte, to set up a temple with Zeus Hellanios and Athéné Hellania (1). (1) Duncker, Geschichte of Alterthums, T. III, p. 380,556. § 3. - Achaens, Ax For the Greeks of historical times, the name of these Achaens who had guerroyé in theMinor one, and who had made the head office of Troy answered only one rather short time, that apparently of the power and the size of the house of Pélopides. It designated the Greeks of the Peloponnese, alive under the sceptre of this dynasty, as well as the inhabitants of Argos pelasgic in Thessalie, called by Homère also Myrmidons and Hellènes, and whose Achille was the famous chief (1). The inhabitants del' Argolide bore also the name of Aac&o/, of Danaos wire of Bélus and founder of Argos (2). But this name, as that of the Achaens is applied by Homère indifferently to all the confederated Greeks, because it stuck to the populations then dominating of Argos and Phthia, and to Agamemnon which ordered them. The Achaen name however appears to be more generally adopted. Homère names some in Ithaque (see higher), and in Crete (3); we suspected the existence in Epire of it; and the circumstance which they are quoted beside Hellènes, on which Achille reign according to the famous passage of Iliade, still confirms our sup- (1) Iliade, II, v. 684. (2) Sometimes Danaos is translated the old one, as if the word were identical to £~nvciios. Now one prefers the translation desiccated because of the arid ground of Argolide. In Albanian Danatsi wants to say Men-liked. According to Etymologicon Magnum deaths also have name Acivctoi. (3) Odyss. XIX, v. 175. position. Later, the name of Achaïe and the Achaens remained with the not very fertile canton which extends, in the north of the Peloponnese since Sicyon, along the gulf of Corinth; it is there that had taken refuge the part of the former Achaean population which had wanted neither to submit itself to Doriens, nor to leave the ground of the fatherland. But this name was also preserved by the old tribes of Thessalie confined in Phthiotide, established in Jolcos, Phéré, Ptéléon and Halos, which in IIIe century still had remained faithful to their primitive worships, the life and the simple armour of Homeric times (1). The name of the EP lasges only exceeded by its seniority that of the Achaens; Pélasgos, said one, had formerly reigned in Thessalie; his/her Hémon son, had given to the country his old name, Hémonie; beside Hémon, one names two others wire of Pélasgos: Acheeos and Phthios and a Larissa girl. It is seen clearly that the proper names of these people are only the symbols of the countries and the people which they indicate. The name of Pélasgiotide is also affected with the canton of Thessalie which borders the lake Bœ- béen (2). Indeed, according to an very-old tradition, before Trojan times, the inhabitants of Greece would have been called Pélasges. Euripide itself quoted by good Stra-, affirms that leaving the name of Pélasges they would have taken that of Aai' aoï. Pélasges would not have been other than Greeks only designated by one older name. (1) Xenoph. Hellen., VI. 1. 9. (2) Duncker, III. p. 19. $ 4. - Is it Necessary to understand by the name of Pélasges that of the oldest Greeks?

Let us say first of all that it is the supported opinion there, since Bœckh, by the majority of the philologists of Beyond the rhine. Dupuy, a French scientist, had imagined to make come Pélasgesde the Indian Ocean; certain Herbert Marsh in his Horœ pélasgicœ, had made some simply of Thraces. If they were really Greeks, it would be necessary to assign to them like primitive fatherland Uttara- kuru of Aryàs, as with the other populations indoeuropéennes. It is certain that the Greeks attach in the name of Pélasges the oldest memories of their history. For Homère, as we have just seen it, the principal god of Dodone is Jupiter pelasgic. Asios of Sam bone, quoted by Pausanias, said that the black cotton soil gave birth to, on the top of the mounts, Pélasgos similar to the gods, in order to give rise to the race of the human ones. In a fragment of Hésiode (1), Pélasgos is named wire of the ground and grandfather of Pélasges. Since to the eyes of the Greeks the men left the centre the ground, their mother, it should not be astonished that Pélasges are for them has \ itochih.onesynyevsrs. Eschyle in its Begging traces us the chart of a great empire pelasgic: Argosenest the center; to north it extends until Dodone, until Strymon; it is limited there by it) Hesiod., fragm. 135. édid. (îœttling. populate of Perrhèbes. It is that there was really of Pélasges in Macedonia and Thrace (1). The king of this empire is Pélasgos, wire of Palaechthon (old woman ground) and descendant of Pélasgos, autochthone. Hérodote acknowledges that all the country called of its Hellas time, had borne formerly the name of Pélasgie (~le \ u.vyia.}. Thesprotes of Epire with their Dodone capital would have been of Pélasges as well as the inhabitants of the Attic and the country of Argos. Callimaque (in its Bath of Pallas) still remembers it, since he designates there the women of Ar giens by the name of Pélasgiennes (neya.jyiS' sf). For stronger reason is necessary it to see of Pélasges in lesEoliensetles Ar cadiens. The Ionian benches along the septentrional coast of the Peloponnese, would have been Pélasges themselves (2). According to Ephore, lenom of Pélasgia would have been affected formerly in the whole Peloponnese, and Strabon (3 especially sees in Pélasges a nation spread formerly in all Greece, but dominating in Thessalie etl' Arcadie. We saw indeed that in the first of these Homère countries a city called “Apy” S UeKa.fytx.av knew, and that even in relatively recent times one knew there a canton of the name of Pélasgiotide. According to that, Pélasges would have been the Greeks themselves in one of the first phases of their civilization. One finds their name where the worships of oldest (4) were preserved, where they were maintained (1) Bœckh, Course of Greek Antiquities, 1836. (2) Hérodote, I, 56; VIII, 44. (3) Strabon, p. 221. (4) Let us quote only that of Jupiter pelasgic. who makes fall the rain, and of Déméter* which sleeps with ground” with Dodone. Let us note it the oldest traditions, where agriculture made its first appearance, or there, where the pastoral life forever ceased reigning, as in Etolie, Acarna- denies and in particular in Arcadie. The Greeks went a long time behind their herds, following the example Aryâs of Pendshab; and of the cantons which later were famous for the fertility of their ground, such as Béotie and Eubée, show by the origin of their name, which in primitive times one had especially delivered there to the pupil of the cattle. Also bienque quelquesphilologists have prétendufaire to come the name from Pélasges de TêA “.! >

to approach, arrive (i.e. advence), or Ta^m to wander (i.e. vagrants), one agreed nowadays to see a word meaning there the old ones. There one believed to find the Greek T “has \ “, TêMos livid; Gray Toa/m, - Tta-Ka-i formerly, or Albanian T*jâ.K-ov, the old one, i.e. a member of the council of the commune. Hésychius translates the name of part of the people Macedonian N” I, a.y' wes by yéçovTSf, Ta.ha.io I, ynyeveïs. He adds Ylehtyà.ves have wS' ofyi, vaçâ. T 2, vpon oi X, ciï have 'Hveiârcti All éçovTcts x. § 5. - Don't Pélasges rather constitute a race distinct from that of the Greeks? Up to now all is well; unfortunately a fact of an undeniable authenticity reported by Hérodote, will compromise the results obtained. Driven out by Thessaliens, Pélasges of Pélasgiotide mingled with a troop with Minjens and Cadméens, had come to take refuge in the Attic. They was skilful diggers and manufacturers; famous for many strong castles built by them (Larisses], they strengthened the Western side, the weakest side of Cécropie and they closed by the nine doors, the road which went up there. This bastion always carried because of its origin, the name of Peeled gikon. One had yielded at the same time to the emigrants a stony field located at the foot of Hymette; they could transform it into arable land and fertile. But the Attic could not nourish a long time all those to which it had offered an asylum, without counting that the harmony ceased reigning between the Athenians and Pélasges. The latter having exerted violences on the young girls and the young boys of their hosts going to draw water “with the nine sources (1)” were expelled; they embarked, were established on the Chalcidique peninsula, and founded a series of not very considerable cities there. It is there that Hérodote knew them, in Creston or close to this city (2). It points out, that they spoke the same language as Pélasges living Plakia and Skylake on Hellespont, but which they were not understood by the other Greeks. Hérodote concludes from there that Greece having been inhabited formerly very whole by of Pélasges, had been a barbarian ground; it only later, after the invasion of Doriens, that, is civilized by Hel- sanctuary of Uéméter pelasgic with Argos and that of Junon EP lasgiqueà Jolcos (Apollo. Rhod., I, 14; III, 66). Moreover, Hérodote reports (II, v. 171) that the women of Pélasges were the pre mières^à to celebrate the thesmophories in the honor of Déméter. (1) Hérod. VI, 137-140. (2) The thing is not very-clear because of a passage of Thucydide (IV, 109 which seems to put Crestoniens exactly on the same line as Edones and Bisaltes. two cruel people. lenes, they would have adopted the language of their winners. - The things obviously did not occur as Hérodote thinks it: a long time before Hellènes did not make figure in the history, it flowered in the Peloponnese, Béotie, Thessalie a poetry and even a certain Greek civilization. Then, most powerful C the riens, and most valorous of Hellènes, were too very few to be able to so quickly impose their language on the populations which they had just subjected On another side, we cannot be done with the opinion which prevails still today on other side of the Rhine, daprès which all Pélasges whatever they were and °ù that they had lived, would have been of Greek race and origin. Bœckh granted at least, that those which built the Pélasgique bastion, were not Pélasges as well as the other inhabitants of the Attic. If the descendants of these Pélasges had spoken a Greek dialect, how to suppose that Hérodote had not included/understood them? Admittedly, a rather great difference separated the attic from the lacédémonien, and the crétoisde the Ionian one of theMinor one. However Hérodote knew all the dialects of the motherland and with the need the speech knew, with proof that, living dorienne city to him of Balicarnasse, its famous work in the néo-Ionian dialect composed. On another side, the Greek language was fixed in all its

essential parts at the time of the Trojan War, as the poems of Homère prove it. Therefore, if Pélasgiotes had spoken Greek, when the invasion of Thessaliens had driven out them of their pavs, one does not see too much why they would have désappris the Greek to exchange it against a barbarian idiom. § 6. - Continuation of the same subject. The Tyrrhenian ones. Another fact reported by Hérodote comes to corroborate the doubts that we maintain about the identity of the races Greek and pelagic. LesMinyens d' Iolcos etd' Gold chomenos, as well as Cadméens, after having left the Attic which had been used to them as asylum, and having occupied the islands of Imbros, deLemnos and of Samothrace, where they found establishments and worships phenicians, were called them also, Pélasges, by the other Greeks. However, those which lived Lemnos, to draw revenge on the Athenians which had expelled them, charmed one day the women and the girls of the latter, while they in Brauron the festival of Artémis, and they celebrated made their concubines of them. The children that they had some did not condescend to interfere themselves with the legitimate children pelasgic origin; they forced those to yield the step everywhere to them, and they ended up causing a deaf hostility of abor.d, which leads to long to the massacre of the women and the children attics (hû [jLvia. êçya.}. As Hérodote tells, that these children had learned from their mothers the language attic (1), one can suppose that this language differed deeply from that of Pélasges. Also Mr. Hahn that thinks the EP (1) Tkwaf&v Ts Tmc “PiTrmw x.tù Tpâvovs Tw” lasges by fleeing chey. Sintiens, apparently first inhabitants of Lemnos, wanted to go near a congeneric population of race. However, cesPélasges of Lemnos is also called Tyrrhéniens and in And 1/5 mologicon magnum one reads sub voce 2icT” ï T “V '“xj>oTÔM=a>f ^eïyJ><. According to others, this name itself would come from scraped turn, strengthened dwelling as these people affectionnait some, and it would have given origin to the word rifont whose first direction would have been commander of turn (l>. Indeed, these Pélasgestyrrhéniens were dreaded a long time as cruel pirates who sold their prisoners like slaves. Names rippu, rvçaif, tvf' fmti one brought closer for the direction the Etruscan: Lar the Master, then the old proper name Larissa. It is the name which at least nine cities inhabited by the EP lasges carried oldest, and which one with the practice to explain using the substantive ms, tâp stone. Larissa would be consequently: cutting off, wall of stone. One could not deny that with the eyes of the Greeks of the close connections did not link the Tyrrhenian ones and Pélasges Itaho- your. They went until calling Tyrrhéniens all the nation of the Etruscans. Ottfried Muller thought that the latter were originating in Tyrrha, city of the Lydie, because Hérodote had made emigrate in Etrurie one Tvfiewef êi' fHT*/Wto rav Jvppnvav Twc $mita/neù Â part of the Lydians under the control of their king Tyrrhénos. But, unfortunately, the town of Tyrrha was not located on the sea, and however the Tyrrhenian ones were. .marins and pirates. One also spoke in the Lydie about Torrhebos, wire of Attys. But Xanthos which wrote with such an amount of authority on the Lydians, its compatriots, does not admit these adventurous assertions. Two things however appear undeniable: the names of a great number of cities of Large Greece and Sicily on a side and Albania of the other are about identical (1); then the words Tyrrhenian, Tyrant, are very-known, very-widespread in Albania. Alexandre of Floret regarded as Tyrrhéniens Pélasges de Fleuron (2), and still today it exists in the Albania two cities, called Tyrannia or Tyranna, largest located between Duraxzo and Alessio, the other in the vicinity of Kroja (3). Finally to finish some

with this particularly obscure part of our research, let us recall that southernmost Albania is called still today ~Tos-x.epice., in dialect guégeois losnena. The relationship of this word with the Latin words, fuscws, tuscia and modern Toscana appears manifest. (1) Hahn. Albanische Studien, p. 33l). i2) Schol. in Iliad. II, v. 233. /3i Hahn. ibid. 233. § 7. - Continuation: Pélasges, Tyrrhenian, Lyciens, Sicilians. Lélèges, Tuscan, Darted niens. Tyrrhenian and Pélasges are recognized with the turns and the citadels that they built. Let us not separate from them these bands from Lyciens which rented their arms to surround the towns of strong walls; they were called '.vn^a-ref. X “p “> “wTep “. Last nines of these Lyciens passed to have built the cyclopean walls of Tirynthe. 11 is to be noticed that until our days the Albanians provide to whole Greece wandering masons, who preserved appear-it, the primitive method of construction cyclo péenne (1). It is here that the great question arises for the first time. These Albanians be-they not descendants of the old Tyrrhenian and pelagic populations which covered old Greece of the their rissesetde their turns (rîifureif), which appear initially in Acarnanie and which are called Sicules by Pau sanias (2)? According to Pline and Ptolémée, there was of Siciliotes (I “wm “T “H) as well in Illyrie as in Italy (3). Let us acknowledge that Pélasges from which we come to speak lastly and of which Tyrrhéniens, Lyciens and Sicules (1) This method consists in establishing two series of flagstones, between which one poses to éjUT^exToir it. V. Hahn, p. 234. (2) Pausanias, I, 2, § 28. (3) Dieffenbach, Europœœ Origins, p. 94-95, then 118-120. The name of Sicani, Siculi points out the Albanian verb: ffintiy, I watch for, I explore. perhaps did not form that particular tribes do not present the same character as the Greeks of the motherland, though the latter were affublés sometimes, them also, of the name of Pélasges. Besides one announces of them on Ionian islands, such as Lesbos, Chios, Samos, in Eubée, Crete. It is there that the place the Odyssey '!). 11 has there better. Since the edges of Kaïkos to the mouth of Kaystre, there was a series of establishments pélasgiq " ues; there was a Larissa very close to Ilion, and nque Homère m step to arrange these Pélasges among the enemies of the Greeks and the allies of Troïens (2). It would be possible that the worms which milked in these Pélasges and which belong to the catalogue, as well as the worms of the Odyssey referred to above, had been later inserted in the text. It is not a reason to support, as one did, than Pélasges of Asia-Minor are the descendants of those which one day had taken refuge in the Attic. Why Pélasges have-they which not been able to be established on the Aegean Islands and in Anatolia before the invasion of Thessaliens and Doriens? Weren't there also along the same coast the small towns of Lélèges, which one saw the tombs still later and the turrets in ruins (M*.ejsïa) I And nothing however prove, that these Lélèges that one sees thus that Pélasges, widespread in whole Greece, emigrated of the continent of Europe to fix itself in Asia Mineure. Let us add that we find another little (1) Odyssey, I, v. 177.

(2) Iliade, II. v. iO. plade ancient, which disappears early: Caucons established at the same time in Bitthynie, on the border of Paphlagonie, and in Elides along an affluent of Teuthéas, and which carried, him also, the name of Caucon (I). Thus we meet the name of famous Dardaniens of Troade, with one will très-gra ide distance from Asia-Minor, in a tribe of Illyrie. Dardanus, according to the legend, wire of Jupiter and Elec- will tra, would have left Arcadie, according to the ones, Crete according to the others, would have been fixed initially in the island of Its mothrace, and later in Mysie, where it would have founded Dardania (2). § 8. - The solution of the problem. It has resulted from all that precedes, that there was for one unmemorable time a population calls Pélas- ges by the Greeks, established with them on the same ground, and which was more or less foreign for them. Pélasges whose existence goes back to the die of Troiens times, are not less in one good number of passages of the authors old, identified, or about, with the Greeks them (1) The name of Caucons can be close to the Albanian words Ki (2) Hahn makes derive Dardaniens from fcitâg. pear, and it quotes the names of other people, drawing their origin from the name of a tree; witnesses Mysiens of - toffô*- '£ '' “. the hornbeam, etc We will add Dryopes and Asci-burg, Asc-anius, of the anc. garlic. askr ash. 11 has there still today dins Albania a village of the name of F) arde, the pear. same. How to explain this apparent contradiction? We will propose a solution, who, if we are not mistaken, will not have only the very natural one: The great migration of the Greeks towards the Occident, was done neither in only one day, nor, so to speak, of only one thorough. It was prolonged undoubtedly, through a series of generations; it could take place sometimes by the invasion of whole hordes, sometimes by a slow infiltration in countries occupied already by other tribes. It is known that the Greeks of Dodone were surrounded from time immemorial of cruel tribes; such were Chaones, Athamanes, Sylliones, Cassiopiens and others. As for Acarnaneset in Etoliens, they appear, of the consent of the Greeks themselves, a blood extremely mixed (1). No doubt indeed that the newcomers are not often in many comparable place the antique population of the country. Probably this one hardly resisted to them, as later we see Sicules, Italiotes, Africans to move back in front of the Hellenic colonists and to merge partly with them. The assimilation appears to have been supplements especially in the Peloponnese. In Hellade itself and Thessalie, the old population must have formed some independent groups for a long time. As for montueuse Epire, one knows that the Greeks never succeeded with the dénationaliser. One can also suppose that the first immigrants melted themselves rather quickly with the aboriginals of Thessalie and that plain with them they constituted what one could call the EP (1) Polybe XVH. 5: a.vTKt>ykf AiT<0M>y ovx. eisiv " EM.wes have lasges of Larisses (there was of it a dozen in all, including three in only Thessalie). It is proven today that these aboriginals had arrived in a state of relative civilization. They could clear the grounds and make them fertile, and the oldest agrarian worships are allotted to them. The phallic processions, that Hérodote makes come from Pélasges, do not have anything Greek good, this seems to us. Latone, Apollo, Artémis are .des divinities which Aryâs of India did not maintain us, and which the Greeks had to meet in their new fatherland. The celebrated festivals hyacinthiniennes with Sparte, point out the religious designs of Phénicie and Syria; Venus and Hercules are, if one

can speak thus, originating in Ascalon and Tyr. Pallas Athéné, in spite of its entirely Hellenic aspect meets in some of its features, in Lindos, Corinthe and, even in the very Athenian legend of Amazones, with Semitic Astarté. The Greeks while arriving in their new fatherland were thus placed opposite a population which had crossed the first degrees of the wild life and which was civilized in contact with the colonies and of the Asian influences. They mingled with this population, and as after all they appear to have been higher to him by the physical force and by the language, perhaps by some more raised religious ideas, they dominated it and absorbed it where it was not presented in too compact masses. - The ascending one exerted by the Greeks on the other races of the sphere, was considerable from time immemorial. It became irresistible after the conquest of Alexandre, and one sees immense territories then adopting arts, manners, and especially the idiom of Grecs.Ce movement continued under the Roman domination; but to tell the truth there always existed, and Thucydide maintains us barbarians who of its time spoke at the same time their own language and the Greek language (1). Only this movement had to meet during the first centuries of the establishment of the Greeks of the serious obstacles. A long time colonies Palestinian, Syrian, and especially of small kingdoms pelasgic had to be maintained on the ground of primitive Greece. That of Péiasgiotes appears to have been one of these kingdoms; that of Andania, capital of Lélèges in Messénie, was undoubtedly another. In Larisses appears to have lived during several generations a mixed population of aboriginals and Greeks. The construction of these strengthened enclosures was due undoubtedly to the former inhabitants of the country; but nothing proves that the Greeks were not determined there of considerable number. - The only fact of the construction of Larisses shows that their inhabitants, Pélasges of Pennate and of Amyros feared .déjà the incursions of Doriens and Perrhèbes camped on the southernmost slopes of Olympe, as of Magnètes which traversed Ossa and Pélion (21. Pélasges, mixes rear borigenes and of Aryâs, but where the aboriginals appear to have dominated by the number, were overcome and crushed a little later by the i.ivasion of Thessaliens, followed (1) Thucyd., IV. 109, F (2) Duncker, III, p. 20. about that of Doriens, hard mountain dwellers, true North- mans of antiquity, attracted as later the latter speak fertile grounds and the rich cities about midday. One will now understand without difficulty that the Greeks of the Hellenic confederation, which was founded following the conquest dorienne, designated by the name of Pélasges the primitive Greeks of the Peloponnese, the Attic and other regions still, since these Greeks had carried out the life of the aboriginals with which they had mixed, adopted partly their worships, and had been defended with them behind the kids walls (I). But with stronger reason Hellènes were to call Pélasges the descendants of the aboriginals, since they had héritédulangage and of manners so much is not very cruel their ancestors, as well as theirs handles to build strong castles. The aboriginals thus appear to be absorbed slowly by the Greek immigrants, as we see the Albanians nowadays, after being themselves widespread to leave especially XIVe century in all the areas of modern Greece, désapprendre until their native idiom and to come Greek in their turn. In Argos, about dry bed of the river formerly separated the Albanian district from that of Hellènes; before the war of independence, no Albanian of Argos, says one, could not speak Greek. One tells as many Albanian Athens of it. The campaigns and the cantons of the Attic, Eubée Southerner, Mégare, Argos, Corinth are today (1) Let us not forget that there was close to Argos, in Pélopo- nèse, another Larissa with a Jupiter temple.

entirely inhabited of Albanian. The population of the cities only is or absolutely Greek as in Carysto, Nauplie, Corinthe, in Pirée; or the Greek element is dominating there as in Athens, Argos and Mégare (1). In the islands of Hydra, of Spezzia, of Poros, deSalamine it had there before the war against the Turks hardly of women able to speak or only to include/understand Greek; it is this war which involved the Albanians and which cemented the union between the two races. Botzari and Za- calved were Souliotes, Wasso Montenegrin, Chadshi Cristo Serbe (2). On the fleet one spoke then, one speaks still today generally Albanian. But from now on the Albanian wants to be called Helene; he to point out its old nationality, it is in its eyes, to treat it of barbarian. In a little considerable places of At tick the Albanian women speak Greek in the streets, when they are believed observed foreigners; even danë the islands of Hydra, Spezzia, of Salamine, all youth knows the Greek. Everywhere today the descendant of Skipétars recognizes the superiority of the language, the genius and the Hellenic letters; and it undergoes readily the ascending one of a civilization which seems to ennoblir those which adopt it. This fact is of an major importance and it makes take a considerable step with our research. Indeed, just as the Albanian nowadays behind the Greek, wouldn't it is dissimulated have been already let absorb by him in former times? Will not be necessary it to recognize in Alba- (1) Hahn, p. 223. (2) Hahn. p. 258. be born the downward one from the antique race of Pélasges? Hahn thinks it, but as it concentrated its studies especially on Albania itself, the evidence pled by him in favour of its thesis do not appear sufficient. We will try in the following pages to discover others and to thus contribute of them to supplement its beautiful work. § 9. - The solution of Sémitistes. - Pélasges. Pelishtiin, Why Greece enjoying a so beautiful climate, of a generally fertile ground would have been a desert before the immigration of the Greeks? Hérodote says expressly that she was inhabited by barbarians: its demonstration is significant, if it is not conclusive. Thucydide does not decide also clearly, but it seems to abound in the same direction; Pausanias and especially Strabon provide curious evidence .à l'appui de the thesis supported by Hérodote. Only Pélasges not being Greek, could be other thing that of Orien - rate, that a population similar to that of these Phéniciens, of these Cariens whose vessels penetrated in all bays, in all the gulfs of the peninsula, establishing stations in all the favorable places, trafficker, plundering, working the money mines, seeking the famous shell which provides the color crimson. It sometimes was thought and Rœth did not hesitate to identify neAtwjc/et Peleshti fi';. T of this word, says it, is not radical, it belongs to the ending in peleshet. The topic is pallash the emigrant, expression which was preserved in Ethiopic falasi. Then he adds: that the Greeks replaced the Semitic shin by the ay groups, ffx is known. and ^x- Indeed, Hahn reports (2) that the Jews living the East, whatever the idiom of which they are useful, Greek, Wallachian, Turkish or Arab, designate the Albanians by the name of Pelishtim i.e. Philistins. But this fact, if as well is as it proves something, does not prove nothing for the etymology Rœth. The Jews called the Greeks by their older name: Yavan. The traditions of highest antiquity remained long-lived on their premises as at the majority of the people of Raising; but cestraditions always do not rest on scientifically established facts. Thus the Jews call still today Germany Ashkenas, name of a descendant To gum, and people that Jérémie seems to place not far from Arménie. (Cpr. Ascanius, etc) There is nothing impossible so that, sailing on the vessels of Phéniciens and Cariens, they met in X' 1 century in the

Archipelago and on Asia-Minor these frightening pirates, and having intended them to call N” \ afyoi, they inflicted to them, using a false etymology, the name of an also enemy and hated race. With the surplus Pélasges and Philistins had establishments in Crete (3), ilss' were there (1) Hahn. p. 258. (2.1 Hahn, p. 224. (3) One is not unaware of only the Bible made come the Philistines from Caph- tor. countries in which some historians would like to recognize undoubtedly often mixed, and could with the sometimes confused rigour being. But to find in these Pélasges antiques the Albanians of today, it should be admitted that they spoke, not Greek, but Albanian, or a language similar to Albanian. The equation Pélas- ges-Albanian would be established, but that of Pélasyes-Plish- tim would be isolated. One cannot stop with the thought that the funds of the primitive population of Greece was composed of Semites; there would have remained about it deeper traces in the legends, the history and the geography, and even in the language of Hellènes. The influence of Phéniciens on the Greeks would not know, undoubtedly, being disputed. It bursts in the transmission of the letters of the alphabet, many religious traditions, the names of a crowd of islands, small islands and places located on the edges of the sea and with the mouth of the rivers. But with the single exception of Thèbes near, they do not appear to have based serious colonies on the Hellenic continent; it was enough for them, generally, to have stations for their traffic and the fishing of the shell which provides the crimson. I would not like to however support sometimes that hordes of emigrants joined together had not tried to penetrate in the interior of the grounds and had not succeeded in at least mixing and merging with the indigenous population. Strabon in the famous passage where he teaches us that Greece was inhabited formerly by barbarians, quotes inter alia the tribes of Aoniens, Hyantes and Temmices (Ts/^ufxef) like having invaded Béotie. He adds that they were driven back by Cadmus, founder precisely of Thèbes, and that Hyantes rejected towards the E tolie and Phocide, founded Hyampolis. Let us not try to clear up the origin of Aoniens and Hyantes; the explanation which we could provide not presenting a sufficient character of certainty. Let us fix our attention on Temmices; Strabon says expressly, that they had come from the borough and the headland of Sunium. However, the Sunium words and Temmicesne could be explained using Greek roots; but Hebrew returns reason without effort from there. Sunium indeed appears to come from the verb jl^shounlreposerj^al^; (shouni) peaceful, estlenom of a son of Gad, T3 Z1 \ there (shounêm) two places of rest, that of a city in the tribe of Isashar. Sunium as Salamine would be thus: place of calm and peace, a place of refuge for the exhausted sailors, vessels damaged. - The letter T in Termes answers S (Z] Hebrew; thus *i] Xtzôr) fortress, made Idfof (Tyr) in Greek. Temmices derives obviously from a verb ~0¥ (Zamak) which is only one alternative of SQ^ (Zamê) to be faded, desiccated (CP. Zamaen Africa, properly: thirst). From there piaï dryed grapes, and cake where one makes some enter, still today in Italian: simmuki. Temmices are consequently the inhabitants of an arid canton, burned by the sun. However, with the southern point of the Attic precisely the dème of the 'AÇw was; -/, otherwise desiccated. - Does one Want another example of a trace of Semitic populations established on the ground of Greece? Pausanias calls the most former inhabitants of Béotie Hec- tenes; they would have lived there at the time of Ogyge. (CP. proper names of Gygès, Guèges and Okéanos). It is there all that one knows. The word does not appear Greek, but he is extremely well explained like Hiphil of the pop verb (ka- your) to be small; and he answers thus perfectly in the name of Minyens, whose direction is: the small ones, tribe living famous Jolcos and Orchomenos, cities also, the second especially, by the forwarding of Argonautes, which was organized by the Minyens chiefs; by their constructions, their trade and their richnesses which were accumulated there as of before the time of the Trojan War. As well as the inhabitants of Thèbes, Minyens were early in contact with Phéniciens, and there is no doubt that the latter did not mingle with them of rather great number.

Crete. But today one admits more readily than this name indicates the Eastern coast of Egypt, the North-East of the Delta where. Semites had been able to be maintained even after the expulsion of Hyp- S.O.S. One explains Have-Kaphtor by the Egyptian words Aa-Kaft. islands and coasts. These double names throw a gleam over obscure times of the legend and mythology Hellenic. Thus Hésychius teaches us that the name of Hector is a Phrygian word, that it has the same direction as Astfsîcf Persian and than it means careful (^ ' wifjnx}. One can about it bring closer Germanic Hœgni, hegen, hecken, aus- hecken. Let us recall while passing another Troïen: Paris also indicated by the Greek name of Alexandre. 10. - Etymology of the name of Pélasges It would be strong to wish that one could discover the double of the name of Pélasges in order to know the origin best of it and to include/understand the direction of them. This name indeed present the disadvantage of admitting a too great number of éty- mologies. If one could see in the last syllable of \ a.syi>s a shortened form of the ending - ysrof which we find in words such as Tnhvyeros, Ia.vysToi (word for word: if large:) , Pélasges could be simply 01 ytsyovoTif Tréh&s, i.e. the neighbors. This name would have been given to them by the Greek immigrants, who on all the points of the country settled beside them. Just as the form - ysjof answers the last participle of the scr. g' year to be born: g' quoted, that of yot would answer the form scr. shortened g' has which has the same direction and meets at the end of the compounds. One can be astonished that this etymology was still proposed by nobody; perhaps spider monkey the disadvantage to appear too simple. It is admitted with difficulty, that of. very old words did not undergo in the course of the centuries of the deep changes and sometimes of true deformations. One could also suppose that the word ~le \ a.<ryos was formed by! métathèse of sTré^nyo: like yctryatHiv says itself for rfctyctvotr (</<j>ctrn) and \ \ $a.syoi name of a population of the Caucasus for 'h&y being. The Greek language does not feel reluctant precisely with the consonance ry, as it is proven by words such as niaya, Kîayos, îiayix, khiayta. in Albanian wants to say rock, cave of a rock; it is the Greek a-rn^a.tw, a-jrrihity^ Latin spelunca. We do not dare to insist. Hahn sees in the first syllable of Ue \ a.yyô< the Greek T “M.6f, been windy, véheics black, noirâtre vl. In the second he believes to recognize motpelasgic a.çyo< (alb. âf “a) which would not be other than the gr. à.ypôs, lat. ager, goth. a/crs, that the Greeks would have, in this proper name at least, deformed in - afy' off. It translates consequently: inhabitants of the black cotton soils, of the fertile grounds gets along, and it quotes Strabon which had already noticed that Larisséens of the plain of Mysie as well as those of Thessalie had been established on grounds of alluvium, along the river bank of Caystre, Hermos and Pennate (2i. He adds according to Denis d' Halicarnasse (.3) that Pélasges which emigrated in Italy laughed to yield by the aboriginals the marshy grounds of Vélie (iv O' H riinà. Tro^hk |a.<s<ph), and that the city accepted its name precisely these marshes. The facts pled by Hahn could not be disputed: it is in regions similar to those which Strabon and Denis describe that the culture of the ground had to begin. But we also believe that in the word ù-yt'-t the position of the two consonants is essential; it is significant, i.e. it fixes the direction of them. The many cities which bear the name of has rgos can be located all or almost all in plains. In our eyes that will be only one chance, and we will remain faithful to the principle which orders to attach as much as possible the words which one seeks the origin with the existing roots. For us “Ap^o? will be, until new order, the White one or white space. Such were to appear to the primitive men these first centers of the human society with their whole of streets, turrets, temples and walls, slicing highly under a sky of azure on the dark green of the wood and the dark color of the ground.

it) Hahn, p. 244. ! .2) Strabon, XII. p. 621:7 i<na.ij. 'iy>j: <><nw T3 Denis d' Halic., I, 20. We reserved up to now one of oldest and the most naive explanations of the word Us^cnyoi, explanation which already in antiquity defrayed the cheerfulness of the Athenians. According to this one nor \ a.ay! >f would be indeed a softer form, more modern for tre^apylis the bird with the black and white plumage, the stork. Though Aristophane, in its Birds, had fun to call ro ^s \ a.pyinoi the bastion builds close to the Acropolis by Pélasges, nothing proves that \ ctçyoi was not really the first form of the name of the people of which we study the origins. It is that 7ri \ tiçyi> {was not used only like name appellative. Pausanias maintains us (1) Pélargé which restores in Thèbes the worship pelasgic desKabires (divinities originally phenicians) abolished by the Epigones after their victory. The language often differentiates by a light nuance from the form two concepts which merged in the beginning and were expressed by the same mot. the Greek provides many examples here: S'^si liga- (1) Paus., IX. chap. xxv. bit and ïeàset oportebit; <p”|uî, <pi&>, qa.iva-yca.ia and \ - j.s (M \ and “iiw, isWi and <é” “/, etc ^1). Pélasges would thus hold their name of the wandering life which they carried out in the first centuries of their long migrations, their frequent displacements. This name is justified enough by the table that Thucydide traces, in the first pages of its history, of the instability of the establishments of the tribes traversing at one unmemorable time the regions of Greece, disputing on an always moving scene the best grounds and the best pasturages, guerroyant together without interruption, supplanting and succeeding the ones the others, ending with long up mixing and merging. However, there were on the ground of Greece another people, be-EC another? - being called Storks, exactly like Pélasges; they was LéZèges. In Albanian effetLjeljek wants to say the stork. This coincidence takes place to surprise; it seems a new index of the diversity of the races which, at the origin, ran up on the Hellenic ground. The word Pélasges would be thus only the traduc- tiond' a name Albanian appellative, become proper name. The word Pelishtim, whose the Jews make use of Raising to designate the Albanians would be yet only the same word (Pélasges) deformed, or if one likes better, transformed following more or less erroneous historical combinations. Finally these Pélasges, to which one could join (1) Everyone knows the many double forms of the French language: roide and rigid, frail and fragile, ones popular and shortened by an energetic accent: others again introduced into the language by the classes well-read women and erudite, preserving with the majority of their elements, their Latin significance. Tyrrhenian, Lyciens, Caucons, Dardaniens etc, large wall builders, large manufacturers of castle-forts, could not be well not Greeks thoroughbred. Be-they not rather ancestors of the mountain dwellers épirotes who still today emigrate each year by groups in Greece and theMinor one, renting their arms with which wants to pay them to brick up these more or less cyclopean walls, walls much less durable than those of antiquity and resembling to them however by the imperfection of the processes of a very primitive art? It is there of enough sharp gleams. So now it was possible for us, in the middle of the old geographical and historical names of Greece, to discover of it a certain number, whose resources of the Greek language could not return account, and who presented an easy direction only explained

with the assistance of Albanian; so especially these Albanian names were assigned to places which the tradition announces us like having been inhabited by of Lélè- ges, the gleams would become perhaps clearnesses; Albanian would have been spoken in all the extent about the Hellenic fatherland, before the arrival of Aryâs Greek. But before approaching this new study, it is important to say a word of these Lélègesqui are essential all-with blow to our attention; we will have to be also explained on the help which we await from a serious examination of Albanian grammar and especially of the Albanian vocabularies. § 11. - Lélèges and Pélasges. These people neglected a long time by the historians nowadays caused the erudite searchs for Misters Kie- PERT and Deimling. The last in particular, by accumulating many materials, endeavoured to prove that Lélèges came directly from Asia, that they are of the same race than the Greeks, like all the tribes installed on the soldel' Hellade before the arrival of the Greeks, like Kourètes, Caucons, Hyantes and perhaps Pélasges themselves. With are the eyes of Mr. Deimling Tro- ïens of race Phrygienne, the Phrygian ones not being them also that a branch of the big family of Aryâs - finally, which would believe it? Cariens themselves would be a species of Pélasges, i.e., Greeks detached later of the group pelasgic by the invasion of the Semites, invasion placed by Mr. Deimling after the Trojan War. All that because an author, who lived time of Alexandre, declares that the language of Cariens ceased being a hard language, a great number of Greek words there being slipped (1); and because Homère would not have made to mention nowhere Semites in general and Lydians in particular. Like if Assaracos, for example, wire of Tros and grand' father of Anchise, were not a Semitic name like if the memories of manners and of (1) Strabon, p. 565. T.V, mû jrh.eïfTa, w' ofJMTu. e^hniuxà. l'/^ei Semitic worships did not abound in the legend troïenne. What one can affirm, it is that following the example them Pélas- ges, Lélèges meet about in all the parts of Greece. They are widespread in the Peloponnese i.e. in Messénie, laLaconie and Triphylie; one finds them in Hellade proprementdite, i.e. in Acarnanie, in Leucadie, where Lélex would have been the grandfather of Téléboes and the ïaphiens; in the country of Locriens, which according to Aristote (1) would have been called Lélèges formerly; in Béotie where they are named beside Aoniens and of Hyantes; in Mégaride finally, where Lélex come from Egypt would have come to be established and would have imposed the name of Lélèges to the inhabitants of the country. Lastly, they lived the islands of the Archipelago a long time; they occupied the Western coast of theMinor one, and let us see we them installed close and in the middle of Cariens, of Troïens, in Thèbe, Autandros, Ephèse, Milet, Myndos, Bargylie; it appears on according to Strabon, that they covered with their kid cities part of Pisidie. Let us not forget only Locriens, which in any time appear to have lived the same ground that Lélèges (2), attached their family tree to Deucalion. This last with the head of Hellènes, to which from Lélèges and Courètes would have come to join, would have crossed Acarnanie and Etolie and would have driven out Pélasges of Thessalie. The origin of this tradition of Locriens, (1) At Strabon, VII, 7. f2j Denis d' Halicarnasse. L, 7: Kovfr.rw Jtaî AfA^VW, oî vvv \ tKfoi find its explanation in some worms of large Eées d' Hésiode: Hto/yètç Ao<fo$ hehéyav SiyiiffctTo All pâ, Tote Kfor/<r “F Zevs curved.

AêXT ovs îx. It is a question here obviously for the poet of giving an account of the direction of the name of Lélèges by one of these a little puerile etymologies whose old ones are if prodigal. It presents them like a confused mixture of wandering hordes (m&toÎ, svAAejcTo/, [juj-Âfes and y/>hW 7r ^a.vtnoi), opinion whose not only Strabon and Denys d' Halicarnasse, but still Bœckh and other philologists modern appear to have been easily deceived. Hésiode and Denys d' Halicarnasse would consequently appear to see in Pélasges and Lélèges two people distinct. They were it undoubtedly, but they however resembled each other and were très-probablement of the same race. We will point out that all and sundry lived peacefully side by side in the Decay (1). Antan- dros which according to the Alcée poet belonged to Lélèges (2), is called a city of Pélasges by Hérodote (3); the island of Andros, which formerly carried itself according to Pline, the name of Antandros had a pelasgic population (4). Strabon, according to Homère, Pélasges place, Lélèges and Cau- <1) Strabon. XIV. 2,27. 2) Strabon. XIII, 1. 51. <3) Herod., VII, 42. V' NR. H. IV, 2,22, S 65, idiots about on the line (1), and if the Peloponnese, so in particular Arcadie passed for the oldest fatherland of Pélasges, Lélex is called the most former inhabitant, or better, the most former king autochthonedeLacédémone (2). Side of Mégare, Lélèges appear only to have one foot on the dry land; it is that there is at side the powerful canton of Argos inhabited by of Pélasges. Joined together in Locriens, Courètes, or confused with them, they occupy a broad place in the Western part of Greece. On the other hand they are Pélasges which imposes their name on Dodone, in Thessalie, and which even dominates in the Attic, since, according to Hérodote, the Ionian ones also are of Pélasges. At first sight Pélasges and Lélèges appear to us as two tribes which unequally divide Greece, the islands and the coasts of Anatolia. When one looks at there more closely, Pélasges are presented in the form of the strongest nation. The Greeks having penetrated in the country by north, found there, plain with natural in Dodone, in Thessalie, Argo- lide, of true centers, hearths of civilization peeled gic. The role of Lélèges is much more unobtrusive; everywhere they fold and disappear with the approaches from the history. The series of kings Lélèges who reign in Amyclée, Thérapné, Andanie is replaced without apparent shock by the Achaean dynasty. Ancée, king of Lélèges to Its mos, accomodates the Ionian colonists who come to be established in his island; it does not resist to them. Already at the time of Homère, Broken, king of Lélèges dePédasos, had succumbed (1) Strabon, XII, 8,4. (2) Pausanjas, III, 1,1: IV, 1,1, under the blows of Achilles; this last had devastated pareillement the small towns of Thèbe and Lyrnesse, pertaining to the same people. It is only the legend locrienne quoted by us higher, who allots auxLélèges a role of winners and conquerors. It is an isolated note to which an etymology without value scientific, but appreciated formerly, could only give a momentary authority. Still Lélèges they are presented there like having fought to the second rank (\ on^s Ae \ éyw nyiwcno Ko.Ùv). Lélèges are one of these primitive, inoffensive races and weak, which yield soon the step to the

races more strongly soaked north, which have the role of founding states, to establish durable traditions, to inaugurate progress in the history. Lélèges appear to be subjected about without resistance to the immigrants; and, partly, they were let absorb by them. On the islands, they were the prey of Cariens, which often made some, as Strabon tells it to us, their auxiliaries and their comrades in arms, more often still their slaves. This situation still lasted of the time of Alexandre, since a writer of this time, Philippe de Théangèle gives us the insurance in formal terms of it (1). Lélèges appear to have been for Cariens this quelesCillicyriens were for the Greeks of Syracuse, Bebryces for those of Cyzique, the Libyan tribes, for those of Cyrène. To accept with a so great eagerness the constraint, hardly appears to be in (1) Athenaeum, VI, 267: Kcti Kâfe” tynat roîV hétefyv èùf rô. '- o.i Ts X “I Ci?. practices of Hellenic people of race or even indoeuropéenne. Also we consider Lélèges as the primitive inhabitants of all the countries which occupy us; their name is oldest that one meets there; we find them on the islands of the Archipelago before in Cariens overcome and subjected in their turn by Minos, king de Crète. The hegemony exerted by this last on the Aegean Sea undoubtedly goes up beyond the time of the Trojan War. We thus manage to fix the time when Lélèges lived free on a ground that nobody disputed to them yet, in XIIIe and perhaps at the XIV " century before our era. § 12. - Continuation of the same subject. - Lélèges, Pélasges and Gréco-Pélasges. Lélèges undoubtedly form part of the mass of the pelasgic and greco-pelasgic population; but while being withdrawn more and more towards the south and in the islands, they appear to have preserved an about independent existence a long time and to be themselves not confused with this mass. Pélasges and Greco-Pélasges in our opinion were born from the mixture of the Greeks and the primitive inhabitants from the country. Las Greco-Pélasges in particular appear to have constituted entirely new people, which after being itself installed in the valley of Dodone, around the lake Achérusien, occupied the fertile grounds of Thessalie, and delaPhocide, disputed that of Béotie in Cadméens, penetrated in the Peloponnese by the isthmus, invades north, the center and is peninsula and founded, the kingdom, a long time powerful (for these times) of Pélopides. The fusion of the two races in which the Hellenic element acquired the preponderance quickly, gave birth to a poetry, an art, worships, a whole civilization to which former inhabitants of the countries driven back more and more towards the south or worms of the less fertile cantons of the west, remain initially foreign. Of Locriens, of Etoliens, Acarnaniens attend them and mingle with them, without it resulting from this contact of the durable establishments and throwing glare. It is only much later that Lélèges will be included in the “stock” of the Hellenic population, in which they will disappear without leaving of another trace that the names of some cities and some mystical worships (for example in Andanie). - Pélasges themselves were born, according to us, pareillement of the mixture of the Greeks and natural of the country; - but in fusion, it is the blood lélège which dominates and which was renewed by the crossing with the stronger race. They are there Pélasges of Larisses which, expul its of the Teas dirtied and later of the Attic, emigrated, pursued by Doriens, on the islands and the coasts of theMinor one. There they could find men of their race having the same uses and speaking the same language as them. Indeed, Homère shows us Pélasges, Lélèges, Lyciens combined in Troyens and Dardaniens, all confused in the same rows and also hostile with the Hellenic name. All these tribes appear to have spoken about the dialects of the same language, different from the Greek idiom, but in which, thanks to frequent free intercourse that the war as peace established between the natural ones and the invaders, a crowd of Greek words had been able to slip. - The Greeks besides knew this language; they intended it to speak every day in the countries that they had just conquered on the continent of Europe, exactly like the Greeks of today are not very surprised while intending to speak Albanian at side and in the middle of them. Only the

more raucous intonations of Cariens strongly semitized appear to have formed a dissension with the more harmonious dialects of the indigenous races; this is why does Homère call them £ “? £a.poyât>ovs. Is it necessary to include/understand among these Cariens Ciliciens established in Mysie? The names of their small towns of Thèbe and Lyrnesse indicate an origin lélège. But Ciliciens could be seized a territory which did not belong to them initially, while leaving with the places their old denomination. Ciliciens themselves are certainly Sémites; the proof is provided by it all at the same time by the names of their aïeux: Phoenix and Agénor, and by the name which they carried themselves, Cilix being other thing only Hebrew pSn meaning batch, portion (ground, gets along). Ciliciens would be x^foû^o/in the Greek direction. - Remainder the Semitic names abound in Anatolia and Troade in particular. Gergis, Kebren, Adramyttion are certainly cities founded or inhabited by Semites. Semitic gods were venerated in Ilion etàDardanie, and a Semitic dynasty appears to have reigned there. - We believe however that the primitive limit of the Semitic races was Halys. It is by the conquest that Cariens, Ciliciens, Ly- diens for which it is perhaps necessary to add the Assyrians, was made a place in the center and on the coasts of Asia Mineure itself; all the ground that they occupy there, appears to be removed with the first inhabitants of this region. § 13. - Albanian, the language of Lélèges. Character of this language. We think that the primitive inhabitants of Greece and Asia-Minor until Halys, had to speak about the idioms more or less similar to the Albanian language; we would even dare to say that they spoke the same language as Skipétars nowadays, if one could make use of the term of identity, when it has been about a language of use in the same region for more than 3000 years. Is the modern Greek the same language as the Greek of Homère? and how Albanian nowadays could it be comparable with dialects spoken in highest antiquity, when of these dialects there do not remain to us monuments; when they were not fixed by school traditions? Let us add that the Albanian vocabulary offers to us a true formed mosaic of the remains of a crowd of idioms of use among people which invaded and had in turn the neighbouring Epire antique and countries. After the Greek who provided a formidable quota, comes Latin surrounded of the languages which contributed to form it and of those to which it gave birth. Mr. Miklosich enumerates 930 Romance words whose existence in the Albanian language goes up, partly at least, higher than the Roman domination, and perhaps higher than the foundation of Rome itself. The Slavic languages such as the Serb one, the Bulgarian one, ledalmate, etc, contributed for more than 300 words; much more significant is the supplement provided by the Turkish language carting in its turbid water some Arabic pieces. Finally one should not too much be astonished to meet in the Albanian dictionary of Ci from there, some Germanic words; Visigoths invaded the country towards the end of the 4th century of our era, and they occupied it during more than 130 years. Still, should not it be forgotten, that good number of German words had slipped into Italian and had been able to find the way of the coast of Albania under a foreign flag. 11 remains to us nevertheless a notable group of Albanian words that no foreign language can help us to explain and who seems to come from old the funds native. They partly express the first most essential concepts such as: to see, hold, live, to have, send, say, live, seize, enter, eat; then: ground, sea, bird, Master, young girl, brother and so much of others. As for grammar, it has, as Bopp extremely well showed, of the many relationship with that of other Indo-European languages; and Mr. Miklosich showed by a crowd of examples that in the conj Albanian ugaison and the derivation of the words, the influences of the flexives forms and the Slavic and Turkish endings were very-sensitive. Perhaps it would be useful to show well in what consists, according to us, the deeply original character of the alba-

• be born. The adjectives of this language have like those of Slavic kind of appendix of pronominal origin; these names suffixent an article, as make Rumanian and the Bulgarian one (1). But its pronouns have odd forms, often heteroclite; the plural of a great number of substantives presents unexplained strangenesses until now; sometimes a syllable is inserted between the radical and the ending, p. e.g.: /3e \ *” brother (Se^a-Stock-m (2) brothers; tan tôtla vowel of the radical undergoes a modification, p. e.g.: K “.w ox, kje-Re oxen; Éfea goes, pi. £veçTe; S~oçex.m&m, p \. JWfTs (3). Ily ades substantive whose variation is completely irregular; like I-ja it ewe, pi. fine. It is quite other thing in the conjugation. Ony finds this change of the vowel of the radical which points out teutonic apophony, p. e.g.: We \ I give birth to, ToVa aorist, pi. vovet^f/. Bfa$, jetue, imparf. lrc nobody: /3pari] ~ ou/3pâffe; 3m<-sea-green. : fys plural sea-green lre. : ^â.se^. ; sea-green 3mc. : fy' nve, etc That to say then strange augment” v which precedes regularly the passive aorist or average and which could be well identical to same syllable OV inserted so often between the radical and the ending? = of the past participle, p. e.g.: £êTî, I (1) The Wallachian one is the only one of all the néo-Latin languages, COM; the Bulgarian one is the only one of all the Slavic languages, which places the article after the name. Were these two idioms thus obviously subject to the influence of Albanian in can-one not concluding, that Albanian was spoken non-seulement much in the past than breadths two idioms mentioned, but what it was as widespread in a ray much vaster as today? (2) The insertion of a syllable takes place in the singular sometimes, for example: Çcy, bird (indefinite), i^oiyx-sv with the article. (3) These modifications point out those which one finds in the Semitic variation. Female Kotê/pa de Kctf, the carien on the contrary is formed exactly like Çoiyx, - OV of fyy the bird. go; leaves. : /2 =6T-ou-fe, walk, vfévy-OV-Ge sitting, beside pâfe fallen, ar/fê or aiiiçt thrown? There is then a score of completely irregular verbs, of which several, such as ii^T I give, a' O and fâ-^ I see, p7et pry I sat,/? <7 I come and, 3/e I fall, I carry, form a few times and some people of other roots. One knows until now only one small number of endings, àl' assistance whose has lieula derivation of the adj ectifs and the substantives. Thus the formation of the words and their classification by roots were not tried yet by the albanophiles, it is the most obscure part of the language of Skipétars. Let us quote to finish two Greek idioms, which are found in Albanian; it is initially turning You has” fi* Tféxei. Substantives, used in the plural only in Albanian, though having a singular direction, the adjective in the plural but the verb in the singular claims only, p. e.g.: Sjx.sts isrs ve 7rtx.sTs the cheese is rancid (1). It is then analytical turning O viix O rov Trarçof, N %vya. Ttip M - laugh nmfa. This construction is of Albanian rigour (2). The latter being with our direction a language older than the Greek, we believe that it is this one which inherited the singularities of that one. One would not include/understand that the Greek had inserted some of these turns original and little known in other languages, in an idiom as rudimentary as Albanian. This last must-it to be reproduced on a list of the languages indoeuropéennes? With this question one can answer by yes or not. It is undoubtedly neither a Semitic language, nor (1) Hahn, p. 39.

(2) Hahn, p. 42 Albanian Grammar). a language touranienne. Its variation and its conjugation offer some vague resemblances to those of the idioms which group around Sanskrit; it has in COM munavec the latter the names of number. But we know, that it is a weak argument there to establish the relationship between two languages; - the Arab names of number penetrated in a crowd of African languages, in substituent with the indigenous words which indicated them. One can say that the organization and the syntax of Albanian are rather European. But it would be by no means impossible that Pélasges, Lélèges, Lyciens and Dardaniens had spoken there are 30 to 40 centuries an idiom sui generis, still embryonic and fusible, if it is allowed to be thus expressed, that this idiom had been formed and transformed in contact with the Indo-European idioms spoken about the people which wrapped these primitive races, and which it had taken model on them, without entirely abdicating its originality. I am by no means dissimulated the danger to which I expose myself by having recourse in my research to a also strange language and as little known as Albanian. I am not unaware of either that it is often not very easy to indicate the modifications undergone by the same word, when it passes from a language to other languages belonging to the same family. The difficulties increase, when it is a question of fixing according to principles the forms which the same words pronounced by men affect speaking about the idioms which are not congeneric. But the obstacles appear almost insurmountable, when onse finds in the presence of a language, whose grammar is not sufficiently elucidated, and whose forms are mainly floating. Here it is necessary to compensate for the precision details, the smoothness of the analysis by the obvious identity of the radicals, analogies many and seizing, the agreement of the ethnographic traditions and the linguistic results. SECOND BOOK THE LINGUISTIC EVIDENCE § 1. - Lélèges according to professor Kiepert and Lyciens according to Dr. Blau. We choose as starting point of research which will follow, the judgement related to the question which occupies us, by the famous geographer Mr. Kiepert. One can, known as-it, using a crowd of linguistic facts, to give an high degree of probability to the assertion that the primitive people designated at one prehellenic time of the name of Lélèges by of Sémito-Pélasges, is quite simply the same one as that which, in the history, known under the name of Illyriens is spread in the large European peninsula of the south-east, whose remainders and descendants preserve still today under the name of Skipétars or of Albanian their old idiom so much and so deeply transformed. We share fully the opinion of the scientist professor of Berlin; we will ask him only if he understands by Sémito-Pélasges the primitive natives of Greece who were civilized in contact with Phéniciens installed on the islands and some points of the dry land, or Cariens who, at one time difficult to determine, had crossed and mixed with the Semites come from beyond del' Halys. We would also like to know, for which reason it seems to him that the name of Lélèges has a Semitic origin. It is certain that the word can be explained using the Hebraic language, where ^yh and, [hy (laeg' and it) mean stammerer or speaking like a barbarian. The first L of the name desLélèges could be explained as in lepsek (Lampsaque), Liebris, Lilybée, i.e. the places of passage, the Hebrews, the Libyans. It would be the letter L indicating the dative in the Semitic languages. But until new order we will remain faithful to the etymology which is provided to us by the Albanian language.

On another side, Doctor Otto Blau endeavoured to establish in an very-interesting article, published in the Collection of the German Eastern Company, in 1863, qu ' there are many relationship, close friends between manners, the legends and the language of old Lycie and those of Albania. While making reserves about the way in which the inscriptions lycians were interpreted by him, we believe that Doctor Blau guessed the truth and that on several points it met it. While serving to us as several of its judicious observations, as well as abundant data by Mr. Hahn, us drudges to develop the outlines of our predecessors, by grouping them and by connecting them between them. We would like to give an high degree of probability with what, until now had appeared to be only one presumption and an assumption, and a range more serious and vaster with what was regarded quite simply as an interesting sight. § 2. - Names of the Lélèges cities formed using the Anda root. Movers already had noticed that a crowd of names of cariennes cities ended in the syllable anda (I). Mr. Blau notices in his turn that this ending is found in the names of a great number of localities still now existing in Albania, such as: Pra- manda, Gurasenda, Agnonda, Marandi, Kurendo (2). As for us, we will try to initially excavate the ground, which with the eyes of the former Greeks passed to have been more particularly the fatherland of Lélèges, since they had preserved to him the name of Lélégie (\ E \ tyM~) \ we want to speak about Messénie and Laconie. We will seek to find there the same anda root in the names of the ancient cities of these cantons, by expressing the hope that in the event of success the results will be able to provide the key of more than one problem, unsolved until our days. (1) Movers Phœnicier, III. p. 255. (2) Blau. p. 661, according to the charts of Albania de Kiepert. According to Pausanias (1), Lélex was regarded as oldest living south of the Peloponnese. It would have had for Neptune father and a mother Libya, girl of Epaphos. This genealogy seems to indicate that a part at least of the population of the country was originating in Africa. Our later observations will tend, if we are not mistaken, to strengthen this assumption. Lélex and its successors would have reigned, always according to Pausanias, during several clées generations with Amy-, old capital of Laconie. The second wire of Lélex, which had name Polycaon, would have founded a new kingdom, and, name of his wife Messène, it would have called it Messénie; it would have built there, inter alia Anda- cities denies, which was to be the residence of the kings of the country. Bense- ler, continuator of the dictionary of the Greek proper names of Pope, translated Andanie: pleasant city. Already Etienne de Byzance had made come this word from à.vS' â.veiv - it is true that it had added like comment the negation (/*” &v Siu/w, exactly as formerly one reduced “read cus I” has not lucendo). - One can be astonished with reason which a German philologist could make a similar blunder. It is as if one wanted to form present juap&itw, KaL^luiai, Ka.tàk.vu of the substantives [j.u.v%ct.via., etc, instead of forming them /u topics “Sr, *<*£, ha%. One cannot give an account of this word using the Greek language. To seize the direction of them, it is necessary to have recourse to Albanian. Already, in the vocabulary of Xylander one reads: vréna. to be sitted. Hahn presents the form vféija. as being the irregular aorist of

the verb pi, j>iy I sit, I sat, I (1) Psusanias, I, 34; III. 1. 1, rest me (1). NT “W and vS' étja. seem to be attached to the verb vhf, vféiy, vïiviy (dialect guégeois) I extend, I draw, I spread. From there participles vféça., vfehovça., vfévnpijct meaning tension, extension, wide; finally the substantives vféwjovpa., wfeiTpeja. dwelling, stay, leisure. The primitive direction of this verb appears to have been that of a movement without determined goal, of a walk. Names of the Greek cities 'O^o^eiftx, “E^evsis, 'EMvSeçtti, which all come from the verb 'éf/opa.! , seem to have indicated places where one walked, of the busy places. The river of Syria, which bears the name of Eleuthéros, wants to not say that which is free, but that which goes; the names of Padus and Ganges (of Po and Gange) do not mean another thing. However the name of Andanie is not returned by 'Q^c^evis in Greek, but well by OÎx “a/<* - it is there indeed, the second name that Andanie would have carried according to Strabon (2). It is probably one of these so frequent double names in the countries inhabited by different races. There were four cities of the nomd' Oechalie in Greece, namely: in Eubée, in Thessalie, Etolie and finally in Messénie or Arcadie. The word contains a rather general direction indeed, if, as we it think, it is composed of olutt and *a “, and that it means group of houses or households (3). (1) Camarda (Grammatologia, I, 301) explains the two words tfatlf, vSlu/f; neighbor, near, and it makes them come from vS' I “w/e on side, at side (2) Strabon. p. 291,33. (3) The ruins of the town of Andanie were found in 1840, by the famous traveller Ernest Curtius, close to the village of Suadani 'for in 'AcJWîac, like Stamboul for elt Tw In Troade we find the town of Andeira, having belonged, it also, in Lélèges, according to the testimony of Strabon (1), then an affluent of Scamandre YAndiros. Lesdeux words come directly from Albanian i' There was in the Decay a city called Bap^ÔAi*, founded said one, by certain Bargylos, friend of Belléro- phon (2). The word could be of Albanian origin, &a.i>x. - yov meaning in the idiom of Skipétars series, crown, i.e. pregnant of houses and walls. But what interests us it is that this city would have been also called " AcJWov by Cariens (3). For Cariens, it is necessary to perhaps read Lélèges. It is known that the two people were often confused in antiquity, and Hérodote itself believed that Cariens had been called Lélèges formerly. Proto-Cariens can have been of the same family as the latter; they can have spoken to a language similar to that desLycians, Dardaniens and Pélasges (4). (1) Strabon, p. 326,56. (2) Another city of the same region was called Bargasa; one meets Bargula in Macedonia. (3) I wondered whether Zakkari that one finds in the Egyptian inscriptions would not be Cariens, preceded only by the pronoun nor as an article. In Greek at least F Csa- yin) is returned by a £. (4) However Cariens which the history makes known to us, already adopted Semitic

worships and more than one word of which Hebrew and The anda root still reappears in the name of the borough of £if Ks,” In all the extent of Asia-Minor, in on this side Halys, we meet a series of cities whose names contain the word anda; only this word does not constitute of it any more the radical, but the last element. It is in the Decay: Alabanda (went, horse?) Cary anda, Labranda vde A*6f “, combat axe?) (2). Alinda (3), Telandros de Sri hill?) ; in Lycie: Arycanda (of arouske a ourse?); in Troade close to Adramyttion; Pasan cla (of passed possession; passoure, passouni, rich person?); in Lycaonie; Laranda (of lar stone?); in Pisidie: Isionda or Isinda, Oinoanda, one of the four boroughs forming between Phrygie etlaLyciela large Tétrapolisde Cibyre where four languages spoke each other, those of Pisidiens, Solymes, the Greeks and the Lydians; in doce Wrapped even, but still in on this side Halys: Soanda (of Albanian soua, relationship, race) (1). One can add Bla- ijndos in the Lydie, Telendos, Lepsimandos, Narian- back, Thryanda, Kadyanda. Arabic can provide the explanation, Etienne de Byzance teaches us that their old name had been bla.vffab.oi. However, Mausolus wants to say main, Hebrew king (7 \ £? Q, to reign; CP. Mossul). it) Pausanias. II, 39,9. <2j Lassen makes come has “.j3pt>$ of Arabic will rabara, to seize with the two hands. (3) II also in Macedonia a city has there ' In Cappadoce, we find the two small towns of Nazianzus and Arianzus illustrated by the birth of saint Gregoire the Large one, Christian speaker of V° century and by that of his/her father. D being slightly assibilé by the Greeks, the Semites living around appears to have enlarged the sound of the dental consonant. Lesdeuxpremières syllables of Nazianze, point out simple Albanian njës, and the two first of Arianzus, the substantive are, countryside, villa. Let us unite in the name of these two cities that of nçiâveioi, inhabitants of a city of Crete. Let us announce finally in Cappadoce Andabalis stay of Baal and Andraca, in Paphlagonie Andrapa, names in which the syllable and seems to constitute the funds of the words. But what must especially excite our attention, it is that we frequently find it in (1) Not to confuse with 2, ovâ, yyeha., where according to Etienne de By- zance, the tombs of kings de Carie were. In Albanian j°va.iy Teut to say to extinguish, faith mortuus is. Te/va appears to come from the same root as VéKav and to mean king. The family of famous Ge Ion was of origin carienne. (Preller Griech. Mythology, II, p. 36. names of cities located well far from Greece at north and the west. In Macedonia in the country of Pélagones, was a city called in turn Andaristos and Andraristos (this last form is probably grécisée). In Dalmatie, 'hMfiw, strong city (1) called 'to£énçiw by Ptolémée (2) and 'Ai^Tf/oc by Strabon (3). If our etymology of the word anda is right, the last of the three forms would be the best, because she answers rather exactly Albanian v^ehoupa. dwelling, wide. It is known that lesDalmates was a population illyrienne; Mr. Blau brings to their name that closer to Tih^ifs S of Lycie (4). Hahn already

pointed out that in Albanian t&jttf” and ffhfjt.ova.fe mean shepherd (féhje ewe which is attached to £o.mj to advance. CP. the TrpôftaTw Greek). LED miniurn or Dalmion was the old capital of Dalmatie. Two places located in Épire, Aé^ivo and AsÀ/3/paja, bear the same name still today. Strabon besides ensures us that many herds of ewe fed in the plain of Dalmion (5). The topic anda returns in the names of a city and a tribe of Pannonia: Andautonium (of anda and à (1) Dion. Case., 56,2 (2) Ptolémée, II, 17,2. (3) Strabon, p. 261,54. (4) Blau, Loco citato, p. 660. (5) Strabon, T. VIII. CH v. (6) App. Illyr., CH. xv. race illyrienne. Homère (1) quotes the latter beside Cariens, of Lélèges, Caucons, and divine Pélasges among the allies of Troïens. According to Hérodote (2), they went down from Teucriens; according to Strabon (3), the Phrygian ones They lived the edges del' Axios, and as they are separate only by Dardaniens of the country of the Side noniens, the identity of the latter with Péoniens appears more than probable. Strabon (4) itself seems to regard Pannoniens as being of race illyrienne, since several tribes placed by him to Pannonia are considered by Pline (5), and Velleius Paterculus (6), like forming desDalmates part. However, we have just seen of which nationality were the Dalmatian ones. ^3. - Names formed with Anda. Vénètes. It is certain that the antique migration of the Albano-EP lasges did not stop there; by going up the coasts of the Adriatic, it met with the avant-garde of the Celts, with whom it mixed without merging with them. Japodes or Japydes which probably do not differ from Japyges, Cretois transplanted of Sicily in Italy, is with the eyes of Strabon mid- people (1) Strab., X, v. 428. (2) Hérodote, V, CH. xui. (3) Strabon, VII, Epit. <4) Strabon, XIII, p. 314. (5) Pline, Hist. nat, III, 22. (6) Vell. Patercul., II, CH. cxv. , part Celtic Illyrien etmi-part. The mount Albi custom close which it is said to us that they

are installed, appears to draw its name from a Celtic word. On the other hand names of the cities Av- endo. Senia and Tarsatica (alb. will go large, large), located on their territory are explained by Albanian (1). Istrie was inhabited by people that Scymnus (about year 300) class among Thraces, that Justin (XXXII, 3) and Pline (Hist. Nat., III, 19) make come from Colchide, and in which Zeuss sees of Illyriens (2). It is certain that Thraces and Illyriens were often confused by the old authors, probably because one found them in many places mixed together. We notice that the river which separates Illyrie from Istrie calls Arsia, pointing out Arzen which runs with three miles in the south of Ty- ranna; that the town of Pœdicum reproduces the name of the ntifmhoi, tribe belonging to Peucétiens and Dau- niens come from Greece (3); that the town of Pola could draw its name from an Albanian word (noAiV^e-St, diminutive meaning rack); that Tergeste finally, Trieste of today is explained by the two Albanian words; for the third time all and yé (, IP joy or -, j-=rô” recreation. The name of this city is formed like that of Ségeste and Egeste, city of Sicily which like Entella and Eryx had been founded by Elymiens, tribe come from Troade according to the proper testimony of Thucydide (4). Let us not only forget (1) CP. Strab., IV, 207; VII, 313,315. (2) CP. Dieffenbach, Origins European, p. 71. (3) Strab, p 277,279,282. - Dieffenbach, ibid, p. 96. (4) Thucyde, VI, 2. It of Troïens was intermingled with Semites. Established in Sicily, we see them adopting Semitic worships and remaining the allies of the Carthaginians. the name of Ségeste still meets in Panno- denies (1), in Thesprotie, elsewhere still; that there was in Macedonia a canton called “f^vpei* with a city of the name of “EAu/xa. In Médie, finally, there was an area called 'Starch paste. Elymiens not being appreciably distinct from Troyens, are classified by us, like the latter, among Pélasges and the Breadth light. It is time to return to the cities to which the old anda root gave its name. Such is the Andes, borough close to Mantoue, fatherland of Virgile. This borough was located not far from the occupied territory by Vénètes, and probably it will have formed part of it. At least it is easy to prove that Vénètes were Illyriens also, i.e. Pélasges, and that they had come by far. Their name is written Veneti OvéveToi, *E.veTot, 'Ecero;. It is Hérodote which allots a nationality illyrienne to them. (2) Polybe (3) declares that by their manners and their clothing, they resemble to the Celts, but that they differ from it by the language. Appien (4) the place beside Dardaniens and of Sintiens on the borders of Macedonia; an anonymity at Eustathe (5) in fact of the neighbors of the Tri balls. It is after having left these areas, that they would have occupied this corner of the Adriatic Sea, from where they would have expelled Euganéens, with which they had cepen- (1) Strab., VIII, 5,313. (2) Hérod., I, CH. 191. /3) Polybe, II, CH. xvu. (4) Beautiful. Mithr., C.I, v.

(5) Eustathe. AD H. II, 852. dant their hero éponyme (joint EnetosJ (1). As for Strabon (2), it does not seem to have of opinion to him on their account; it reports that some attach them to Venedi of Armorique, while others reduce them from Heneti of Paphlago- denies. One interferes them with the great legend Troy; Pline (3l quotes Caton which had affirmed the origin troïenne of Vé- nètes. The fact is that the town of Patavium passed to be founded by Antenor; that, according to Ptolomée, there was second Patavium in Bithynie, a third in Norique (It. Anton.), without speaking about Pata- via which answers Passau, city of Bavaria. We do not claim to explain the well-known patavinitas whose Tite-Live had time so much to undergo the reproach, by the influence of the old idiom of Vénètes. But we will point out that there were in old Venezia some names of places whose Albanian returns account perfectly. Such is Brundulus Portas (auj. Bron- dolo), whose name points out that of Brundusium, as that of Japyges of large Greece points out that of Japydes established on the borders of Venezia. The direction of the name Brundusium (ûfensffiw), in which Strabon believed to recognize an indigenous word meaning head of stag (4), is explained by the situation of the city: the word appears to come from Albanian fyévfa. inside; fiférfeiffi interior. >il Tite-Live, 1,1. (2i Strabon, IV, v. 3) Hist. nat., 111,19: VI. 2. (4) Stier brings closer the alb. drenni. stag, We still find in Venezia the town of Adria whose homonym meets in Picenum, and from which the Adriatic Sea draws its name. One known as founded it by Tusci (Tosques of Albania?) If Albanian spoken in these distant times contained already some Slavic elements, as we think it, the name of Adria could come well from the old Slovenien adro oajadro meaning X.oat “sine husbands, or iiniw vélum (d). Let us not forget that the town of Spina, located at the mouth of Po, passed to be a pelasgic foundation, allotted in Diomède (2). But what is more important than these geographical notes - a name appellative of the antique language of Vé- nètes appears to be parvenu to us: Pline (3) maintains us a plant which the Romans called allium (garlic|, the Gallic halus oualus; according to Pline its name would be sil (probably the fféaixn Greeks) and Vénètes cotonea. Still today noractv means in albana S the upper part and esculente of the stem of cabbage apple. Another word of the language of Vénètes appears to us to be transmitted by Columelle, which while speaking about the cows of Altinum, place located in Cisalpine and on the territory of Venezia, adds that the inhabitants of this area call these cows cevas. It points out that they are of small size and that they give much milk (4). Neither Altinum nor ceva is Celtic words. (1) V. the Slovenien Dictionary of Miklosich. (2) Pline. Hist. nat., III, CH. xvi. (3) Pline, Hist. nat., XXVI. CH. considering. CP. Dieffenbach. European origins, p. 365. (4) Çolum. VI. CH. xxvi: VII, CH. N. CP. Dieffenbach p 295. On the other hand Na, plur. nje, means Albanian ox. As àAltinum, which one finds a homonym in the Side nonie where we already met other tribes illyriennes, it could be well

made that it was faded of Ddtinum or Laltinum, thin layer or flagstone, dalte meaning in Albanian of curdled milk. Let us say finally that Pomponius Mêla seems to indicate by the name of Lacus Venetus part of the lake of Constancy (1). The name of Vénètes can be brought closer either to favfi place, place, fatherland, or of $ov'<ny or fievu there I delay, I differ. By thus grouping testimonys of the old authors, the searchs for our predecessors and the results of our own studies, we believe to have made very probable the origin illyrienne, Albanian of old Vénètes (2). § 4. - Names formed with Anda. Far AVest. Singular thing. The cities and tribes whose names are formed with Anda are not by no means rare in old Gaulle. We find there of Andecavi or Andegavi (today Anjou, Angers) Ande- lonenses (inhabitants of a city of Vascons), Anderitum (1) Mixed, III, CH. N I, 2) CP. Hahn, p. 238, add: Burœa of bourr man. Codropio de Mfi hill. The Tilaventus river would point out Tiluvius of It lyrie. city of Aquitaine, Andomatunum city of Gaulle Belgium. It is to be noticed that instead of Andecavi one says also the simply Andes, from where one formed an adjective: Andus, has, um. Finally there is an island of the name of Andium between Brittany and Gaulle, and the name of an old Goddess of Breton found in an inscription of Die: Andarta (I). This last name was brought closer to the word cymric Andras fury. As for the name of the island of Andium, one can with the rigour make it come from Gaelic: amde around, amdoi to surround, to wrap, in which case it would be necessary to compensate the idea of water or ocean. But in general one can affirm, that the Celtic idioms offer neither name nor verb which can give an account of the proper names of cities, or tribes containing the Anda syllables. It is not of the same of-Basque, language which undoubtedly was spoken, in high antiquity, on the two sides of the Pyrenees and probably in all the extent of Spain. One indeed finds in this last country a city of Bétique Anderisœ or Andorisœ; then a tribe of Tarra- knows; Andolagenses and another established with the foot of the Pyrenees; Andurenses (today Andorra). However, out of Basque Andia wants to say large, vast, Andréa rams noble; uria, iria the city; elea herd. The habitans of Anderisa and Andurenses would be consequently of Mégalopolitains and Andologenses perhaps of the owners of vast herds. But it is probable that Ibères occupied one day all Gaulle, that they (1) Dieffenbach, p. 230.

are seized the islands located opposite and close to England? And if, on a side, the names of Andéritum and Andolonenses approach singularly to Ando- logenses and Andurenses to Spain, show an Ibérique origin, and meet indeed in Aquitaine, inhabited formerly by Ibères; how to give an account of the names of Andecavi, Andomatunum, Andium finally? However, there existed in low Pannonia a Annamatia city. We do not believe to mislead us, by recognizing in this name that of the Gallic city of Andomatunum. The second part of the word is found in the name of a river of Albania: Subdue, and in those of a mountain and a city of the APU binds, Matinus and Matini. iïlâ.ae and bolt mean measurement; vâi&n ell, land-surveyor; Andomatunum would be: space measured, delimited. In Andecavi, the second part of the word

is probably Albanian Ka, with the determining ending: Kaou. The direction of the name then could be only: country with the ox herds. That to conclude from this linguistic research, undoubtedly still extremely incomplete, if it is not that old Pélasges crossed the Alps, saw themselves stopped by Ibères, on a side, and that other they ended up mixing and merging with the Gallic ones, whose migration appears to have been posterior with their of long series of centuries. But is it of course, that Ibères had energy wanted to bar the way of Spain to the immigrants of North and the East? What we know of Celtibères, born mixture of Ibères and Celts, would tend to make us believe the opposite. The names of the cities formed with the Gallic ending briga abound in Spain, and though the first part of these names often contains proper names Romains, it is difficult not to admit, that the inhabitants of these cities were not Celtes at least partly. Only let us quote: Deobriga Lacobriga, Juliobriga, Segobriga, Mirobriga, Latobriga, Talabriga, Langobriga, etc However, it is undeniable that one meets in Spain a series of names which have a seal absolutely Albanian illyrienet, such as: Colenda, Have-endo; Budua, which points out Butua of Epire and Butuntum of Appulie. One can perhaps add the rather many Ba names such as: Norba, Onoba, Salduba? But what is undoubtedly more serious, it is that the name of the town of Andorra like that of Andorisa, that we made come from the Basque, is explained just as easily by Spanish, where andorro wants to say wandering, wandering. The syllables anda, which out of Basque answer only one small number of concepts, express in Spanish, in Portuguese Italian the idea of the movement, of walk. - Instead of andar, the Catalans and Provençaux said anarchist, the Of Vaud anarchist, Lombards anà - we say outward journey. It is in vain that one eiforcé oneself to make come this andar from Latin ambulare or a ambitare who existed forever, or of adi- tare, very-rare word and which presents a more or less different direction. By supposing that andar comes from adi- tare, like returning reddere, how to explain, that this transformation took place in all the countries néo-Latin at the same time, that in Spain, Italy and France one thought of this same verb aditare to make of it the substitute of old and too short anger. Andar not being neither Gallic, neither Basque, nor Latin, must have drawn its origin either from a tudesque language, or of a pelasgic antique idiom. For the tudesque one the name of the Andalusia province seems to militate which owes its name to the Vandals, (the vagrants). But the fall of v initial German is a so rare thing in the néo-Latin languages, that Diez could discover one example moreover, it is the Spanish word impla, (veil) German wimpel. Moreover, the Germanic people did not appear before the fifth century in the Iberian peninsula. It thus becomes probable that the Albanian verb vfévia was carried by Pélasges or Illyriens in all the countries of Western Europe traversed by them at one time former perhaps to the seat (hardly historical) of the town of Troy (1). § 5. - Ending |3o, (3>? , (3 “. This ending is used to form a series of names very few, but very old, of which it clarifies the origin (1; We will add to the examples of cities, whose names finish in anda, enda, inda, the explanation of the following names: Kalinda (in Ylepaici of Rhodos) of kalja-ja; Kouenda (strong castle; do fortress beyond Cilicie), of nâiy, I stuff? Dasmenda (citadel in Cappadoce, a little beyond Halys), or of dasme- ja beloved, or better of fjofffjiéct mint (the plant of this name).

Amblada for Amblanda (N was cut off because of labial from the first syllable), place in Pisidie, celebrates by a wine of a medicinal use, soft àft^etje, or with. 'àf^ehi>iy I heat. and it direction. They are the names of AépGn, 'ApiVÊw, 0/o-E”, eiiCa.i, AvfÊ”, AsVe<! F, “Iff6of, and probably àeT^svMGa. and of 'K.a.vSvÇ.a. The ending does not appear Greek, but to be the remainder of the Albanian word @evf, which means place, fatherland. Let us start with most distant from these places, with Derbé located in Lycaonie, not far from Isaurie and of Cappadoce. Kiepert believed to find it in ruins that one sees on the side of Taurus close to the lake Ak-Goel, not far from the narrow passages which lead in Cilicie. We recognize in the first syllable of Derbé the word fépe-a., carries. The direction of the name would be: the place of the door, the procession. Indeed still today fe' pGév wants to say ravelled in Albanian. “isCoi, city located in Isaurie, presents the same direction as “l<w<Ta, 'Iffiwfa., and probably that the names of Isaura the old one and Isaura the news. Because Isaura is formed like Garsaura, city of Cappadoce. The two words were probably said for Ifa-ovpa., Ta.pffA-ovpa, and they point out Kàpovpa, A.vy.t>s<ivpa. Ovpét in these words wants to say guard, i.e. advanced and strengthened station. Indeed, Isaura the news is called evepabi, (strengthened borough) by Strabon. - Isaurie appears to have been with the eyes of its first inhabitants the country, the guard of the light. Isa is an old Albanian word of which the children are still useful themselves, and whose direction is: light; the clean word for light in this idiom is drit (1). (1) Vincenzo Dorsa, Studi etymologici untied lingua albanese. Co senza, 1862, p. 69: The voce isa pressed gli Albanesi E antiquata E if the USA unicamente dai fanciulli, etc - CP. remainder for the direction of the word Isaurie, the names of Lycaonie and Lycie. I Aûp6” points out initially b.vç-mfffot, one of the three cities having belonged to Lélèges in Troade, then the Ler-Na lake and borough in Argolide. In the Albanian language Aj “p “wants to say dirtiness, mud; Ajrjjos to splash, dirty. These places thus appear to have drawn their name from the muddy ground where they were established. That would agree not only with the direction which one allots to the town of Pedasa (for Pegasa the supercilious one) but still with the tradition which makes seek in old Pélasges the grounds of alluvium close to the rivers. This last observation applies according to any appearance in the name of the city celebrates &nSa.i (béot. ®ii$a.t), built not far from the southernmost end of the lake 'ta/kji, in a plain (the Aonius campus) sprinkled by Asopos, Jsmenos and Dircé; plain which was to be often under water before carried out work of drain, in Béotie, by Phéniciens. Those had set up a citadel, Cadmée, on the wooded hills which bordered this plain. It is with the foot of this hill that was born and that developed the town of Thèbes later. It was however rather far away from the lake not to have not to suffer from the floods which it could cause while overflowing. Indeed, Albanian Sà/j wants to say I dry. ©” /3a/, would be “the drier” Homère mentions already small town of Thisbé, and it indicates it by a pretty epithet: yro^vTpHfav, the city with the many doves. The Albanian etymology, if it were right, would point out on the contrary it in iïoiaria., the word &, S/ou in this meaning idiom

pig. 0/<r£ “/or 0iW “, would be Nordhausen of Béotie; it would be the city with the many pigs. Aéff&of appears to come from will ^jura tree, or even of Aj=f teases, by supposing that the island was remarkable by the pupil of the ewes. - 'ApiVCii was the name of a small town located in the island even of Lesbos; it made place later with Methymne (1); “Ap/9$ “that of an affluent of Hébros. There was finally a borough of Arisbé on the edges of Selléis not far from Abydos in Troade. It is known that very close to Abydos the gold mines of Astyra (comparezAstoret, Astarté) were, exploited by the dynasty of Priam. Arisbé which belonged to the same district could thus * mean the country of gold,” especially if Arisbé of Troade were the metropolis of the other (rear wants to say I gold” in Albanian). Moreover the word “gold” could be taken with the illustrated direction. TeV<f “(3* is indicated to us like an old city of Asia. The name of the first syllable is perhaps contained in the last word of the Albanian phrase; “nae tv£e Ts pipe ^iv^t whose direction is: made good voyage. Tti/fe* or vavS' ea. mean pastoral shelter, fold. Kavfvtïa. is a city of Lycie de Jhwt-sj strokes, escarpé edge. That one compares KéwJW*, city of the Decay; Ka.vfa.pa., city of Paphlagonie; Ka.v<? &ovict, countered montueuse of Illyrie, and perhaps K “tc<f<W, one of the names of God Mars. (1) The name of the town of Methymne seems to be of origin phenician and to come from the same root as the name of T “ty/tW (, city of Eubée. In Hebrew ^IQU wants to say: to hide, |CUD store under ground, hiding-place. Finally would Artemis Bfc<Ti'$, Artemis of Thraces, adored later in Athens (already of the time of Plato), be other thing that indigenous, national Artemis? § 6. - Skipetars (swcÉt>j) and Dardaniens, Teucer. - Termiles, Tramélé, Trambelos, , T/3W£ç, ToojÇw, Millet. So instead of us to place in the center of the Lélégie antique, in Andanie, we choose now for point of departure the time when we live, we will notice that the Albanians are called today themselves Skipetars. One tried to attach this name to verb sxjnraiy I include/understand; ffniverctp would be thus that who includes/understands what one says to him, i.e. the COM patriot. One compared the Greek words o-Hairos then, “oiflw and awTn' custom (the lightning which falls). But if one it bring closer to two other words which resemble to him with

less as much as the precedents, of ffxj: Q? spt eagle and of a-.jiToi' vulture, it will be difficult to separate it from <r “'/x|2i, to axeir, ax.iv rock, especially if it is considered that it “KpTepi is called also Albanian rrerpn, word which appears us to bring back straight to Greek T6T/> “rock. The Ski petars was called consequently as Xylander has it vait already thought, inhabitants of the rocks, mountain dwellers. One could admit the conjecture of Hahn thus, allotting a word game to Pyrrhus in the answer that he addressed to his Epirotes which greeted it nickname of eagle, when he had returned victorious from the battle, “C It is thanks to you, says he, that I am an eagle. How it would be differently, since it is supported by your weapons, as by fast wings, that I sprang in the airs. ” If this sentence should not mean this: Skipetars, i.e. same eagles you, you made ego an eagle, it does not mean absolutely anything (1). If Skipetars are mountain dwellers, if it is necessary to attach their name to the word skep, skip rock, one can group around this last various proper names, which would find their explanation thus naturally. Such are SxoÛto/, city located in the Messiah and pertaining to Dardaniens, indicated by Anna COM tit under the name You. 2xÔT/a; then 2x “4 “, troïenne city located on the Ida mount; Scopades, dynasty illustrates of Thessalie; finally especially attic of Eutsth denies it, whose name actually cannot be explained using a Greek root. Zutér”, indeed, appears to be a form more modern than swTêTu (CP. £/cj> “for miqos). However Strabon (2), as well as Etienne de Byzance, affirms that this last bore formerly also the name of Troy and according to Phanodème quoted by Denys d' Halicarnasse (3), this dème would have been the fatherland of king Teucer who would have left from there to settle in Troade. Hahn makes come the name from Dardaniens, of those of the Messiah as well as of those of Mysie, of the Albanian word £a.fîs the pear, and that of Teucer de Senepéa, barley, undoubtedly remembering that them (1) Hahn, p. 230. Plutarque, Pyrrhus, C. wine. (2) Strabon, XIII, 604,34. (3J Denys d' Halic., I, 61. inhabitants of the Attic praised themselves to have been the first of the Greeks to cultivate the ground and to make him produce fruits. We are obliged to make reserves about these etymologies; but we let us not note of it less the identity of the names and probably of the populations, at one time moved away enough, in the Attic and other cantons of Greece on a side, and in Troade of the other. Doesn't Dardanus, according to antiques traditions, pass for the son of Zeus and Electra, emigrant of Greece (of others say of Arcadie), in Samothrace initially, in Troade then, there to found Dar- dania? Moreover, the same names of cities and rivers are found as well in Troade as in the Attic and other cantons of Greece. The name of the citadel dTlion, T<i Népya.fMt is explained extremely well using Albanian. Uepyj'^y wants there to say I

observe of in top, I épie, I make the guet, vefytJ.éjx speculated. Note that a place of Pamphylie, Uépyn, seems to draw its name from an extremely raised hill, where a temple of Artémis was perched. In the Attic, finally, we find the dème of Hipyo.™” or ne^ya.™, which belonged to the tribe of Erechthée. The name Ilion was explained formerly by us using Hebrew] vSs deus supremus. Today, that we familiarized ourselves with Albanian, we cannot dissimulate, that in this language it and yes mean star, and that one met in Albania itself, in the south of the town of Bérat, two small towns of the name of Ilion. There was a small river of the name of Selléis close to Arisbé, in Troade (1); one (1) Iliad., II, v.839. river close to Sicyon, another in Elides, and a third in Epire, close to Kichyros (Ephyra), bore the same name. There was in Troade a city of the name à' Hyamion pointing out Hyameia of the My sénie. Here one could perhaps think of a colony founded after the catch of Troy. It will not be the same name of the town of Perperène, located into full Mysie, which is certainly the same word as the albao. Ksp-Trjépe escarpée, abrupt descent. It is that there was, indeed, close to this city of the copper mines. We thus identify the name of the Ionian city of Priéné with Albanian /3p” j= “coast, hill, cliff. But the name which takes place to astonish us more in this small territory of Troade, it is undoubtedly that of Thèbes, identical or about to that of the capital antique of Béotie. One distinguished Thèbes in Egypt, though this name does not have anything Egyptian, and 0 more”|3 “Ti a.i $btani£es, in Thessalie. Thèbe of Mysie was called &n$n' TVoTAsocjt”. It was located at the foot of the Ida, in the south, not far from Pergamos. Homère teaches us that Eétion, king of Ciliciens, reigned there and that it was devastated by Achille. Indeed, Ciliciens, Lydians and Mysiens disputed this plain of Thèbes, where still the towns of Chrysé and Lyrnessos were. Finally Strabon maintains us Thèbe (© “£ “), located in Pamphylie oulaLycie, between Attalie and Phasèles, founded by of Ciliciens expelled of Thèbe of Troade. We already mentioned above than the origin of the name of all Thèbes was explained without effort by Albanian. Is necessary it to still mention Scamandre, running near

from Troy, and its homonym sprinkling the campaigns of the town of Egeste or Ségeste, located in Sicily. It is true, as we mentioned above, that this city passed itself to be founded by of Troïens fugitive. But to forget can-us that Egeste is presented to us as chief of Thesprotes, and that the Teas foremen, according to Etienne de Byzance, were called The primitive population of Troade thus appears to have belonged to the pelasgic race. It is yet only one probability. Eh well, let us leave for one moment this ground celebrated so much by the poets; let us collect testimonys that Pélasges and Lélèges left of their existence on other points of Greece and theMinor one; they will be able to provide us new and convincing evidence character pelasgic of the antiques inhabitants of Troade. Millet and Termites. There existed formerly in the part of Crete inhabited by Pélasges and Etéocrètes, - these two names seem to indicate the same population, - a city which had name Milet and which was destroyed later by those of Lyktos (or Lyttos). According to the fable, Miletos would have been a beautiful young man, that the three wire of Europe would have disputed: Semi our, Rhadamanthe and Sarpédon. Minos expelled his/her two brothers like Miletos, and this last flees in the Decay and founded there the city which was to bear its name. Minos being, as one knows today, the symbol of the power phenician in Egée, the myth seems to mean, than the Semites

having occupied with considerable forces most of the island, a certain number of Pélasges and Etéocrètes were obliged to emigrate. We know pertinently, that Mi- let, at the time when the Ionian ones conquered the city, belonged to Lélèges (1); one showed there still a long time their tombs, the ruins of their castle-forts and their dwellings. - We believed to formerly recognize in Milet a Semitic city of origin, drawing its name from the same verb as the goddess Mylitta (lS* to give birth to). But, today that we were brought to identify Lélèges and the Albanians, it is in an Albanian word that we believe with more reason to find the explanation of the name of the famous city. In Albanian Milet wants to say people, tribe. This word admittedly is asserted by Doctor Blau for the Turkish language. However, the Albanian language contains other words having similar significances; such are: n$e>jîfe assembly; then ppjé>a. seeds, sowing, of [j.$ie> or ^] Îk I sow, I plant. At all events, by /j.ih é7i 'Zx.jt' Treftoe, one designates still today the people of Skipétars. Another part of the indigenous population of Crete, led by Sarpédon, which would have been more particularly attached to Milétos (2), would have been established in Lycie and would have, with the assistance of Kilix, driven back Solymes, (1) Strabon, p. 542,1. 29. (2) Preller, II, p. 81. Semitic tribe, towards Pisidie, by occupying the beautiful valley that sprinkled Xanthos. These Etéocrètes were called themselves Termiles (1); it is only later that they would have taken the name of Lyciens, which would have come to them from Lycos, wire of Pandion, king d' Attique (2). Hécatée, Panyasis and Etienne de Byzance call Lycie whole Tpê/*/A”, according to Tremylos, which, with saying of Etienne de Byzance, would have been the father of Tlos. There existed moreover in the island of Cyprus a borough having name Tfi {ji.iSovs (permutation of has and 5?) In inscriptions lycians published by Fellows, one finds the names of Tramêlé and Trooes (Troyens) of which the first are regarded by him as inhabitants of the town of Xanthos and its surroundings, others like those of the town of Tlos. Tlos and Tros are identical. The same names, as one sees, are repeated in Lycie and with the foot of the Ida mount. One can only be struck resemblance of the second part of the name of Termiles to that of the big city of Millet. We indeed attach one and the other to the verb ppie*. or pfcjé*. I sow, I plant. For the third time, ground wants to say in Albanian nowadays: all, whole. Ter- miles of the Greeks would be thus the whole seedling, the large one of the clan of Lélèges of Crete. But the collective adjective for the third time, ground appears to have been prone to the méthatèse of p, since beside the form TeftuiA “Ci we find that older of the Tramêlé inscriptions. However, there existed (1) Hérod., T, 173; IV, 92. (2) Strabon, p. 490,1. 50. in Achaïe a city of the name of Tpn/tlheia, which enjoyed a singular celebrity: she produced of excellent goat's milk cheese. This TpapiMia. we appears identical, or about, in Tramêlé. But for the third time, will go, ilo being only alternatives of the same word, nothing does not prevent from bringing closer this last to Tlos, Troja, Troes. The signifi- .cation of the word Tp*v “, Trojani would be Allemanni, all the men, the whole community. Doesn't dansl' Om- Brie, the word tota (Latin totus, you to increase, inflate) have the direction of city, i.e. meeting of all the members of the city?

Recall-us, that if there were a Tpapi^eia borough. in Achaïe, there was a Troy into full Attic; that these names existed in Europe as well as in Asia. There is better: the advantage if one can express oneself thus, appears to be side of Europe here. Athens from time immemorial maintained the friendliest relations, closest with the town of Trézène (Tpo/Çw). These two cities were Ionian; Trezene passed for the native place of Thésée. Both had for owner the Athéné goddess, and a Neptune owner; the old currencies of Trézène show the head of Minerve and the three-pronged fork. When Doriens invaded the Peloponnese, part of Trézéniens found a asyle in the Attic. When Xerxès burned Athens, the inhabitants of this city transported the majority of their wives and their children in Trézène. However, the word Tpo; Çtic, if it means something, can mean only Troy lapetite. The Albanians indeed form their female diminutives by the ending &, for example: <Tope hand, fopiÇe small hand, a handle; x.me head, n<>x.eÇa, small head; net*, a little, wtfÇs, a little bit, etc Let us not forget, that Trézène has as a KshévS~spi< port, name whose etymology is also in the Albanian idiom, and which the Troy attic was only another name for Xypété, word in which we recognize the name which the most ancient race of Greece and Eastern Europe preserves still today. Finally the primitive form of the name of the colonists Cretois de Lycie receives a bright confirmation of that of a king desLélègesTpà/^SnAof, quoted by Athénée (1) etLycophron (2). (The 2 whose l'/u is followed higher justifies the explanation provided by us. This Trambélos is called by Lyco- phron the proper cousin of Teucros, wire of Télamon and He sione. In the presence of this note the doubts are erased: in Lycie, in Troade, Crete, At tick, as much of other parts of Greece, one met at one unmemorable time a population primitive, identical, speaking only one and even language, and this language was Albanian or resembled to him (3). Here arises an incidental question. How Teucros, wire of Télamon and half-brother of Ajax, which fought beside the Greeks with the head office of Troy, can-it to bear the same name as another Teucros, wire of Sca- mandre (the river) and of the nymph Idœa (the Ida mount) (1) Athenaeum, II, 43. (2) Lycophron, v. 467. . (3) One can wonder whether Tpà//.TM, town of Ionie and TpàfOTfst, town of Epire are not attached to the same word group as Tramèlé and Trambélos.

and what Apollon calls most former king d' Ilion? Indeed the name of Teucriens is regarded by the poets posthomeric as the equivalent of Troïens (1). According to Strabon, Teucriens would have been inhabitants of Crete; they would have emigrated about it to be fixed in Troade. According to another tradition, it is Teucros of the Troy attic which would have led them in Mysie. These are the fabulous traditions or so much is not very historical, which go, I believe, us to deliver the word of the enigma. In the city Cretoise de Milet, the primitive population, worried by a stronger race, the ground yielded and emigrated. It was the same in Salamine. The island had been colonized by Phéniciens initially; they had given him a Semitic name; they had lived in peace beside the former inhabitants, Lélèges, who appear to have undergone their ascending without murmuring. A race of north occurred, the Greeks, Pélasges if one wants. They were regarded soon as the Masters and treated the former owners of the ground like a lower race. For this reason Teucros is not called the true brother of Ajax, but his brother only on

the side of the father. He thus emigrated, as his/her Millet brothers had emigrated, and he led his companions in the island of Cyprus, in this other Salamine, which probably, with his name, had given the first lessons of a life more civilized to the Greek small island. (1) Hérod, VII, C. 122 § 7. - Olympes. If one applies to the names of the mountains the observations which were suggested to us by the names of so many cities, one arrives at results similar to those already obtained. The most famous mountain, most venerated former Greeks was Olympe. When it differently was not determined, one understood by there the chain which separates Macedonia from Thessalie. But the scoliaste of Apollonius quotes of it a certain number of others which bear the same name. There was initially second well-known close to Olympie, in Elides; there was a third in Mysie, which of Hermos extended until Bithynie; a fourth in Lycie, whose Strabon would like to distinguish a fifth located in Cilicie (1); finally a sixth in the island of Cyprus with a temple of Aphrodite 'kx.pa.iu. What to conclude from all these homonymies, if it is only the race, which indicated thus by the same name of the so different mountains, were the same one, and that she lived all the regions where these mountains was located? However the word “oau/uto? explained forever, that we know, using a Greek etymology. In the vocabulary of Xylander is the Albanian word ovMov [j.wep with the significance of arc or circle. If we consider now that there was in Samos a Kegierevs mount, and that one met of Ke? X. “T/ct 'EFF “in the north of the high valley of the Pennate one; if us (1) Strabon, p. XIV, 666,667. let us add to it that X.iÇkos, Albanian xjâfx-and, plural Italian cerchio, have the same direction as Albanian as the concepts of mountain and roundness enough approach; we will perhaps not be dared too much by affirming that Olympe was before a a whole Albanian mountain and lélège. § 8. - The different word Lycos and its directions. Lycie, Lycaonie, Lycaon, Pisidie, Cob. Names of the people, cities, mountains and rivers which contain the old Mr. root: and which is widespread in almost all the cantons of Greece, in Crete and theMinor one, present to us one of the most curious problems and most difficult to solve. Let us quote the names of Ayxof, \ vx.iot, h.vx, a.w (opos), Awcôa, Awcoffaupct, Auxàer, Avx.tos, AvxaffTo*, Avjcwf£/“£, taatiffuUf etc One knows for a long time that these words are not sufficiently explained by the word Kvkos wolf, and why, when the Greeks claimed to indicate by Apollon Awce70? , the god who destroys the wolves (^.vmut' wos Sêw), they were easily deceived of a false etymology. It is known that Apollon at the old ones was especially a god of the light; that the Greeks had called the light lux formerly, exactly like Latin. Moreover, words At” dawn, Mx.Ô.$u.s year, Avx*|2 “TToy, name of a mountain of the Attic, are taken of it. According to that kvitôpeia., city located on the southern point of the Parnassus, and AvxoVsu/: *, city built below the top of the College in Arcadie, would be the places where shows itself earliest, where stops longest, sun, i.e. they would be in the direction of old, of the observatories; the mount itself was devoted to the god of the light. But is it also true that Avx. /gc means the country of the sun? Undoubtedly, according to an antique tradition, A.pollon was supposed to be transported there when the weather started to be cold in Greece, i.e. to the first breath of each winter. The god had a famous oracle with Patara. It is known (I) that the Sibyls of this place, like those of Cyme, EP dasos, Gergis were of institution Semitic; IflS means to prophesy in Hebrew. The name of Pinara,

another important city of Lycie, can be explained using the same language, HJ£y meaning strengthened tower. Xanthos which sprinkles Lycie and which runs close to villeportant the same name, was called formerly aveude Strabon S//>/3wî (2). However, Zirba meaning in Arabic and a reddish yellow phenician, the name of E<w3 “would have been only the translation of an old indigenous name (3). The indeed entire country appears to have been occupied in a high antiquity by Semites, by of Solymes probably (Sallum staircase). Etienne de Byzance teaches us in truth that tla.Ta.pc T. wanted to say Mvtk small basket, which makes think of Latin will pay. In the Ly- inscriptions (1) Duncker, III, p. 328. (2) Strabon, XIV, 665. (3) One can compare the name of a lake located close to the Kasios mount, in Egypt, not far from the Mediterranean and which has name “ or ^ifiorifos Ktj-vn or cians, Patara was called Pttarazu, Pegasa: Begssere! Thus Pinara would draw its name from a rock with conical form, which one claims to have found the site; because vivctf>a, in the idiom of Tramêlê would have the same direction as <npoyyvKa. In current Albanian one meets only Ti' owce corner. Can one compare the Greek eqw, cuneus? - In this town of Pinara, one adored as Pandaros hero, wire of Lycaon which, itself was wire of Priam. The name of this Pandaros seems to mean in Albanian: that which does not change, constant, of meaning Pa will sansetndara difference, change. We met in Lycie a mount of the name of Olympe; there were two others of them, Cragos and Anticragos. However, in Albanian x-pà-^e wants to say shoulders, wing, xpà^ac/comb, picturesque designation to indicate the profile of the mountains. But how is it made that we precisely find in Asia Mineure these names of Lycie, Lycos and Lycaon, that one meets elsewhere in Greece and in particular in Arcadie? Lycaon passed to be the son of Pélasgos, to have based the town of Lycosoura and the Jupiter Lycien worship like that of Mercury on Cyllène. The fifty wire of Lycaon reigned in all the boroughs of the canton, that no bond linked before the medium of IVe century (1). A sentence of the historian of old Lélèges, Philippe de Théangèle (2), fortunately parvenu until (1) Duncker, III, p. 22,23. (2) Philippe deThéang. - yrep} Kctçav x.tù Ae^éjwv fragm. 3, in Mûller Fragm., Hist. grœç., IV, p. 474.

we, throws a little clearness on the obscure question which occupies us. It calls the aïeux ones of the two large tribes which constituted the Lélège nation: Lycos and Ter- meros. If this Termeros had preserved intact its antique denomination, it would be necessary to explain of it the origin by the two Albanian words for the third time all and reflect good, beautiful. But this Termeros appears only one alternative of the people of Ter- miles. It is what comes out from a passage of Hécatée brought back by Etienne de Byzance; Tpe^/A”, Té^epa. - O - ^ptuf^f with nave} ctvTovs Mtoe (À.ehéa, S.A., \ novf a/nsi (1). On the coast of the Decay between Myndos and Halicarnasse, on the headland of Termerion was located, said one, a castle-extremely in which the Tyrrhéniens pirates would have hidden the men removed on the coasts of Greece. The prisoners were treated there so hard, that the expressions of rspfMpiai. KctKÔ. and of rvppwoi

£tapoi became proverbial (2). Termeros being a name lélège, the Tyrrhenian ones, partly at least, had to belong to the same nationality. The name of Lycos representing a so great part of the race of Lélèges, at the same time explains us up to a certain point the origin of the cities Cretoises de Lyktos and Lykastos, cities which belonged obviously to the oldest population of the island. The formation of the two names agrees with what one knows of Albanian grammar. (One finds there At} adjectives - T “and words in -. But Lykos passes (1) Termeros is called Termeris by Schol, AD Euripid. Rhes., v. 505. (2) Duncker, III, 392, also to have been the founder of the mysteries of Andanie, which were the mysteries of the large Goddesses to which came to join Mercure Kriophoros and Apollon Karneios and even Cabires (1). Another legend makes of Lykos Telchine of Rhodos, wire of Leuco- thée, which would have transported the worship of the Lycien Apollo in the country of Termiles. But the tradition which has course generally made of Lykos a brother of this Egée, which, putative father of Thésée and later husband of Médée girl of Eète, can be regarded as the aï' eul of the first great Ionian dynasty which reigned in the Attic. If Lykos is expelled by his/her Egée brother, if it goes to Termiles, if the latter end up being called according to luiLycians, it is that Lykos was obviously of this race of Termiles, of Lélèges; it is that this tight race of near by the Greek immigrants, started to release foot and to take refuge in the regions where plain with of the same tribes family, it was possible for him to preserve her independence. The destiny of Lykos, brother of Egée points out too that of Teucros, brother of Ajax, so that one is not been willing to give him the same explanation. However, it is to be noticed that in current Albanian at least root MX. is not with the direction to light, to resplendir. On the other hand, one finds ijexjér-i there the lake; ^ja.yjév-i jug with wine; ^ja.yers wet; *jx.ty I bathe, finally ^jwx. - yov gutter, channel; and Kjovtâi small source, pipe. However, the worship of the sources was general in Lycie: it is found, in Arycanda, in Myra, àXanthos, (1) Bachofen, das lycische Volk, p. 57 and suiv. in Olympus, Cyanée, Skaroi, elsewhere still (1). Moreover, the old geography shows us a series of rivers bearing the name of Lykos. There is in Syria and in Sarmatie European; there are some who are tributary Tiger in Assyrie, Meander in Phrygie, of the Iris in Arménie and the Bridge; there is also in Paphlagonie which is thrown in the Euxine Sea, close to Héraclée; there was finally in Etolie a Lycormas river, which was called Evénus later. If we exclude the rivers which run in countries inhabited by Semites, there remains about it always four or five pertaining to regions which were traversed a long time by Lélèges, and which higher find an explanation in the Albanian words quoted by us. That to conclude from all this research, if it is not that we deal here with two series of proper names, of which one is explained better by a root With. lucere, and another by a root MX, liquere, rigare. It is to be noticed however that these two roots singularly approach one the other in the Indo-European languages; that MvkÔs in Greek as well says sun as of water, than Latin lucus appears to be a covered place of trees where a source runs; that in Hebrew even yy means at the same time eye and source, not as it claims Gesénius, because the eye produces tears, but because the eye as water reflects the image that one presents to him. The verb *in J wants to say

at the same time to run (confluere) (1) Bachofen, p. 16. and to resplendir; YOU mean river, and nTH light of day. If one thinks then that the name of Arcadien Lycaon returns in the family of Priam and even in that of LycienPandaros; that he repeats himself in that of the province of Lycaonie; that not far from there we meet Pisidie and a Hiffitis city in Pérée of Rhodos; that this name could not be completely distinct from that of the region and the town of Cob in Elides, and of its colony in Italy; that all these names of Pisilis, Cob and of Pisidie come from ntat-a. pine, i.e., draw their origin from the forests of pines and fir trees which distinguished these trimmings; one wonders whether there would not exist a close connection between Greek Lycaon and Asian Lycaonie. One finds whereas Lycaonie forms the central plate of theminor one, like Arcadie that of Pélo- ponèse; that the two rather dissimilar countries under other points of view, are clean especially with the pastures, and a life of nomads; that both are located at the foot of the highest tops, and are consequently highly lit by the sun. But if the mountains are natural observatories, they give birth at the same time to the sources of the rivers. One meets there in abundance water and the light; the undeniable fact for Arcadie with regard to Lycaonie is covered less partly with steppes and deserted lonelinesses. One however finds there Iconium one of the oldest places of the history, and more considerable, before the foundation of Mégalopolis, that none the small boroughs of Arcadie. The Greeks were mistaken besides by admitting that Arcadie had been always inhabited by the same inhabitants. There, in their European fatherland as everywhere they had been preceded by an older population. They were undoubtedly not Phéniciens which would have liked to penetrate so front in the grounds; - but they was well Lélèges which had borrowed from the Semites some their worships, inter alia that of cruel Moloch, since they sacrificed children to Jupiter Lycien, use which appears to be introduced by legendary Lycaon (4). One is not unaware of that the Greeks detested the human sacrifices, that they abolished them early or late everywhere where they met them, and which when they speak about it in their mythical traditions, one see by the proper names, the details and the circumstances of which these accounts are surrounded, that these sacrifices had been instituted by other races that theirs (2). There are besides in Arcadie some names of rivers and cities which the Greek language is not enough to explain, and of which some are certainly of pure Albanian, for example: SoujUctT/a which is other thing only swfjiéria. press of people or fw^ri” ugliness. Qûaveta. point out roKÎ-a. dry land or T “c-^oupli; Ai/À” makes think of tfwiji the flower, and Au/x “£, one of the rivers of Arcadie, points out the Albanian words Kjo-j^s river, and KJw [j.a.KJe connects parasite. Finally Arcadie, this ground that one (1) The Greeks told that it had been changed into wolf (mx.cs) to have tasted the human flesh. Paus., VIII, 2. Plato, Républ., VIII, 566, D. (2) Duncker, III, 67.

we said closed during long series of centuries to any foreign influence, is to have been in relation to Asia Mineure at one almost prehistoric time. It is known that the family tree of Dardanus is presented to us in several ways. The tradition the most complete Dardanus place in Arcadie and in fact a son of Jupiter and of Electra, girl of Atlas and a brother of Iasion and Armonia. Accompanied by this brother and his son Idalos (cpr. the name of the Ida mount); - its other Deimas wire remaining in Arcadie, - it emigrated and is established initially in Samothrace where it is accomodated by driven Phénicien Cad-, and where it marries or removes Harmonia; from there it goes in Troade, at Teucer of which it marries the Bcneta girl. (fcctTÎa.

bush of spines). The grand' father of Enée itself is Kapys, and according to Strabon, the Kapyœ borough, located not far from Mantinée, had Enée for founder. Finally Apollodore quotes as brother of Enée Lyros whose name points out that of the Lyrnessos cities, Lerna, etc One knows finally that Dar- danie was the name of a canton of Troade skirting Hellespont, extending from Dedicated to Skepsis and having had for king Enée. The town of Dedicated finally passed to be inhabited by Amazones and to have been the seat of an oracle, circumstance which seems to indicate Semitic influences (limited, the ombreuse city of ^X to be shaded, shade, or “If to request. (Cpr. zi, which in Albanian means black.) § 9. - Albanians, Lélèges and Lyciens according to Dr. Blau. We will not follow Doctor Blau in the many bringings together which it establishes between the Albanian language and some Iranian idioms, if founded which can be its opinion about the relationship which links with the latter the language of Skipétars. For us the great difficulty rather consists in giving an account of the major differences which separate it and give him a so original seal. We will not try either to check, if Doctor Blau succeeded in identifying the words and the forms of the language lycian, such as the inscriptions make known them to us with the words and the shapes of current Albanian. We are persuaded that here still Doctor Blau saw just, but we regard his attempt as premature; it will be time to start again it when we know a greater number of monuments of the Lycie antique. It is a country, appears it, where very preserved itself well a long time, the names especially. That of Tramêlé lives still today in the name of a small place called Dirmil. Beside the Greek name of Xan- thos lasted the old name à' Arna (of “fva. part, end of fabric, perhaps with the direction of borough, like German Fleckenj. There was a dirtied city of the same name in the Teas, Béotie and even in Ombrie. Later the name of Arsinoë, imposed by Ptolémées, could not erase that of Xanthos; nor that Antiphellos to make disappear that from Habassos, primitive name of this last city (1). Doctor Blau (2), resting on Fallmerayer pointed out that just as the citadel of Chimara and the points of Parga and Suli were from time immemorial the refuges, the impregnable asyles of Albanian independence, in the same way the Lycie antique offers a triad of frightening fortresses to us: Chimaira, Perge and Syllion (yjfjMços the goat, the goat, because it climbs on more the high mountains; Pergé is compared with Tréçynuoset Trepypéjti, Syllionà “vAJT (7/-ipoutretransversale, bolt). Ta.ya.Ki, stripes (hunters?) ou' ttyvytoi of Lycie sontdevenus Téyne, Guégeoisde Albania (CP. also Ti/ym and family names Gheghai, Gegainus, Latin Géganius). Has them “/? af ““of the Decay will not be quite distinct from Lapes, of Aja|SêfÊTeî neighbors of Guégois. The procession of Kâfwcosen Lycie points out the Albanian word yçvue (narrow passage in the mountain); the places Aà.pvpa and Mpvpa. the Albanian district Lamare (CP. the Mi^m river and Albanian AjÎms laundrette, bath; ijipe plate). In fact of proper names people, old “the kp<ra.<ris of the inscriptions makes think of Arce nowadays (Albanian courageous, daring aptreÇe), ^a/cTciAof with As' jfê, AÔLffKvhos with Detsko, Kctvvof with Kon, Konai; \ with. Mnt, the hero, in Ajs-oce, NÔ.i/h and NR “W” V with News (CP. VÔlwii mother), M/co* with Mi' “O, etc etc Manners and the habits of laLycie of formerly frequently point out those of current Albania. This last country contains more cyclopean walls than any other (1) Bachofen, p. 49.

(2) Blau, p. 660. Europe; bands of masons leave every year there to traverse the Turkish empire by offering their services to which wants to pay them. Hecatée reported already that the people come from Lycie, working and living from day to day, had built the walls of Tirynthe, had dug the caves of Nauplie and Argos (v. higher) (!]. The Albanian ones do not have the right to call their husbands by their name; same defense, according to Hérodote was made to the women of Cariens. When the Albanians have to deposit in front of justice under oath, they have, before lending it, one or two months for good to get informed about the circumstances to which they have to testify. Thus Nicolas of Damas teaches us that Lyciens quoted like witnesses in a lawsuit, do not deposit immediately, but only after one one month deadline (2). Same Nicolas rightly undoubtedly when he speaks about the high regard in which Lyciens hold the women (3); this regard however did not have, as one believed sometimes, the character of a gynécocratie. Thus Locriens, which had mixed with Lélè- ges in a strong proportion, established their family trees using the names of the mothers (4). Hahn already pointed out that the Albanians carried the hair like old Abantes, that Homère calls I-vitâev KopoavTes (5). These Abantes appear too (11 Blau, p. 661. (2) Id., p. 651. (3) Nicol. Prejudice., fragm 129: in Mûller, fragm H G, H, 461- (4) Polyb., XII, 5,6. (5) Hahn, p. 172, to have been of origin lélège, and to have hardly differed from Courètes de Chalcis, which shaved the former part of the head and preserved this fashion, when they emigrated in Etolie and were fixed on the borders of Albania. Blau claims, according to Fellows, that the monuments of Lycie show the same kind of hairstyle. Finally the scientist linguist of Breslau says to us to be struck, at the time of his voyage in Albania, of the extremely pale dye of his inhabitants, and he points out on this subject the saying of the Stratonicus musician brought back by Strabon (1) which, with the sight of the livid faces of the men and the women of the town of Caunus, located on the border of Lycie, would have quoted the worms of Homère: OÏh Tê/j <bvhKa>v yeveti, hay <f£ KB.} àv^Sv. The relationship of old Lyciens and the Albanians today could not make of doubt for us, who hold for certain that the funds of the population troïenne was of nationality lélège; that Enée, chief of Dedicated, were Troïen, that this Dedicated is however called a lycian city, that the same proper names return in Troade and Lycie like Xanthos, Tlos=Tros, etc What is stranger, it is that Lyciens could have been well of the same family as Trères, than the ones regard as a

population thrace, them with (1) Strabon, XIV, 556,35. - II is to be noticed however that the paleness of the inhabitants of Kaunos is allotted by Strabon to the malaria which reigned there in autumn.

very like a tribe cimmérienne (1). What is certain, it is that plain in Lyciens Trères beat the Lydians and conquered Sardes towards 600. The army of Thraces which at the time of the invasion of Cimmériens penetrated of Europe in Asia, was ordered by certain Pataros. One finds on inscriptions and currencies Lyciens joined in Thraces (AwciW &peuuiti). The word Tpùçes, elsewhere Tp “fêf, appears to be I Albanian word Tféiov or Tfaf/pi. Tfâfê diagrid, stringer (to say: confederated?) It finds in the name of a river of the tium Tf “/>of (2). §10. - Proper names formed with the endings - aaaoç, - aaaoc - “jctoÇ, etc Doctor Blau pointed out that these endings meet in the names of many places located in the southernmost districts of current Albania; he quotes Modrissus, Lisso, Artissa, Brissa, Kalissa, Arassa, Pliassa, Riniassa, Paljasa, Schalassi, Schiessi, Jaissi. It is allowed today generally, that these endings are not Greek; Movers believed that they were cariennes (3), II names initially Amamassos and Tamassos, old cities of the island of Cyprus, then Assos, Halicarnassos, Imbrasus (beside Imbros), Kryassus beside Krye, lassus beside Ios (there was Jassus in Achaïe and the Decay), Kybassus, Nar- (1) Bachofen, p. 19; Dieffenbach, II, p. 178-180. (2) Dictionary of Pope to the TfSfot article. (3) Movers, Phœnicier, III, 20, note. /cossus, Prinassus (CP. Priene), Pigalassus, Bubassus, Sagalassus (of ^<i, D property), Dyndassus, Harpassa, Bargassa, Myl-asa, Pegassaet Pedasa, etc As this termination are employed sometimes to indicate mountains such as riafti-ttfffftx, Koç-neeof, Zçihneats (of $pt meaning Albanian horn), perhaps even T/kot-tÔ*, for 'T/jinaffos; that on another side the town of Assos (1), in Mysie, was located on an inaccessible height, the direction of the word, before going down to the row from an ending, was to be rise, strong position. One can compare the antiquated Latin word asa, for macaw of the root ace sitted being. Macaw does not mean only furnace bridge, but any high base p. e.g. macaw sepulcri. Semites by invading Minor Asia have-they borrowed from Pélasges a word of which there doesn't remain any more trace in current Albanian? In Hebrew \ ys has the direction of bases. The small borough with " h.<jsnyôs, not far from Millet, reproduced exactly the shapes of Hebrew D' IîWtf bases, bases. It would not be absolutely necessary that all the cities in - assws was built on heights. It would be enough that they were surrounded by ramparts the top of which one could defend them. There were four Pedasa; it is true that most famous was called 10. HnJW^, the old capital of Lélèges. It was located in the Decay. In the same city a smaller place called was UttS' a.yiv. The third town of this name was N” JWôs with the foot of the Ida; she was populated, she, of Lélèges, and was also controlled by (1) II still another small town of Assos, located in Epire had there. king Altes. She was destroyed by Achille. Finally there was had a “nwJWô* city in Messénie, surrounded by vines (i^e^oeffffa) whose Agamemnon wanted to make gift with Achille with six

other places (Kardamyle, Enope, Hire, Phères, Anthée and Epée (1). Movers believes to recognize names cariens in that of the headland EP dalion of the island of Cyprus and in that of the IliiJWîw river running in the same island. Today the pad root is absent in Albanian, as that which was used to form the ending - assos. In Hebrew padan would mean field, countryside. The endings - iffffof, - vaffot, - maa., be-they identical to - /.ffsusf the thing are at least possible. The Albanian idiom is not foreign with so widespread apophony in the teutonic languages. There was in the country of Locriens, close to Oeanthe, a place of the name of fiffaôs. Everyone knows the town of issos, in Cilicie, famous for the victory of Alexandre. The same name returns in “lff<ro<, old name of the island of Lesbos; another island located close to the coast illyrienne was also called “drilled. (2) Finally all the cities of the name of Larisse would find their explanation here. The ending should not be confused --ffffos, -: aa& with - heap which characterizes the name of some rivers. This - Iso! appears to come from the Indo-European root vish, to divide (vishu bipartitum) cpr. ] <ro ((3). Indeed, laughed (1) Iliad., IV, 150 and suiv. (2) Let us not forget that in Laconie there was a mountain of the name of Issôrion. (3) Benfey, Wurzel-Lexicon. II. 222. vières divide the fields. Thus na.fj.ia cf would be that which divides the pastures, K” <p; ffô* the lazy divider (of its slow walk: xtxpw bumblebee, lazy insect). Hoists appears to be itself called initially fÀKKiaot of its sinuous circuits (of I will ftif<ra twist). The neç/metrof only fact exception; it would be liked that it was called neçpiffos. It is born on Hélicon, and after its confluence with Holmios it is thrown in the lake Copaïque. Does its name appear to come from Albanian vctqeç or ntfui? to urinate. §11. - Of some names which start with the Tsv- syllable. We already maintained the reader the etymology of Tei/*pof that Hahn attaches to Sex.ef.ea. barley, and Benfey, with the Ti//c root to reach, strike. To arrive at a plausible result, it is advisable to compare the words or the names which seem to be formed using similar elements. It is especially: Tev^éa., borough of Achaïe located close to Dymé, with a river 1 ' euàéa.s, affluent of Acheloos, which runs in Elides: then leva.s borough of Arcadie, 1eu%fa.viu city of Mysie with its former king TeûSpctf residing there; TevSpànt city of Laconie. One can add to it lei/Tapos name of the father of the philosopher Bias, levuneak small town of Béotie, perhaps of others still. If it is true that TÉi/^o//*/is said for TtJ-w.à.oiM.i, if the TsxTa^os form is beside Tet/r^f, so finally rsurar and Tê^rn cannot be separate root sanscrite tvac' to cross, work, In^nsao. and lev^nnaot would be about the same word and would mean: worked, built well well. It is however necessary to consider that there existed in antiquity certain Tevr&pof, first owner of the arc carried later by Hercules, and in particular a queen of Illyrie called Teuta or Teutana, and an island of the Adriatic of the name of Teuthria. Illyriens have-they already, in these moved back times, of the relations with the Slavic ones and the German ones? It is undoubtedly very-possible. However in Lithuanian tauta wants to say people: it is former German: thiuda. Would the name of the Germans be thus indicated in advance in prehistoric darkness of the migrations of Lélèges and Pélasges? In the TevSéa names, Terô/xw' H, Tefàpaf, the second syllables do not

offer difficulties (5eâ.a/juti I see, 9/>oVof a/i root “to place). There remains however another explanation. The Teivynos mount was translated into Sanskrit, I do not know by whom, tavat-g' ATA i.e. Toeavres yeyât. The two last syllables are found in mvynof. If it is admitted that a proper name can be thus made up with a pronominal form, one could try to find a conclusive pronoun in TivSéa, Teu&ptacw, etc D appears certain that the verb revràÇt” does not have an other origin.

§ 12. - Of some geographical names isolated and explained using Albanian. Initially let us review some Aegean Islands. There we meet initially the old station phenician of Oliaros where one sinned celebrates it shell and where one dyed color of crimson the invaluable fabrics. However ^.japcty wants to say in Albanian I dye, *ja.pôs variegated, multicoloured. O is published to be only the Semitic article ha, haï or al. Imbros (etlmbrasos) point out ///Epis I empty, /xjSp with “vacuum, desert. Nisyros could come from saw I decorate; Do Icaria of înéiy I flee (lalégende of Icare?) or of ix.pa. - Te, abrasion, eggs of fish; Paras of tablecloth bleaches on grass, greenery. The island of Samos, located itself in the sea Icarienne, would draw, according to Strabon, its name of an old word féifjux meaning height, hill. But this word which does not answer, which I knows, no root of the Greek language, appears to be transmitted either to the Greeks or in Pélasges by the Semites, Hebrew DD \ there of wanting to say: to be high from where D' D^y sky, and perhaps even D \ Î7 the name, i.e. the sign in relief. This etymology is supported by the Greek triïpa. that one usually identifies with Slavic the nzamenie. There is an island of Samé close to Ithaque. The capital of the island of Cephallénie bore also the name of Samé or Samos; one can finally compare 2a//<w, citadel raised on the edges of Anigros in Elides. While approaching in the Peloponnese, we meet Pylos, name carried by three cities located in Elides, Triphylie and Messénie. Nélée, as one knows, was not the founder of these cities; the name indicates certainly a lelegic origin. Oim-/still today wants to say club-footed, forest, in Albanian. There were an old town of Pyléné in Etolie and Uv^aiov opos (wooded mountain) in the island of Lesbos. Hahn, which knows the etymology of Pylos, points out that Pylade is naturally called the friend inseparable from Oreste, one being the man of wood and the other the mountain dweller. Hahn announced pareillement the Albanian origin of the name of the headland Malée, email meaning mountain in the idiom of Skipétars. These bringings together could be increased considerably. Let us quote the three 4>apai Has chaïe, of Messénie and Béotie, without counting to the colony Pharœ fondéepar the Achaens in the island of Crete. The name is attached to Albanian *** seed, fruit, descent, race. Let us quote eencore Aé/2e<Tof in Ionie, AêjS<*JW close to Hélicon in Béotie to > \ E!? >£i>iy I celebrate, I illustrate, though Miklosich makes derive this verb from Latin lau- dare. As for the names of the island of As/3/rôo* and Mfcma., port of the town of Gortyne in Crete, they could be well of origin phenician. Avaros in Eubée, appears to be Albanian <Ty<m-a flat, countryside, etc Let us not forget to quote beside the proper names of Avxof and SuTiTi-, vestiges of the passage of Lélèges in the Attic, the name of the dème Xoam'<t “/coming from Albanian - ^ôh^s thin, fine, sagacious. Still let us quote the name of the island of Délos, the island of the god of the Sun, Albanian <T/sA/, “ti' have sun; that of a/fiiM city) located in Illyrie on two mountains, of Albanian <T/two and pÛL^- 'jf mountain; and finally the river in the island of Salamine, which one called later while translating, while it was disfigured, the old word $ovx.ovpa which in Albanian nowadays means beautiful. One learns to us at the same time as Trézéniens called spring faéxapot, i.e. the beautiful season (1).

Finally the name of Myndos, city of the Decay is explained by Albanian //ouc <T I am powerful, I am victorious. Many names of cities and Latin rivers have an absolutely Albanian air. It is by Albanian that are explained the names of the three great battles where Hannibal overcame the Romans: the name of the Ticinus river seems to come from Tsim-a. gutter; that of Trebia de TpéQt route (Greek Tpifcot (2)? and the name of the lake Trasimène de Tpàffe-a. large, Tpà.<rpe-jai size; it is the big lake. Thus the name of Zcnpcti, thrace tribe established between Strymon and Nessus, is found in that of an Italian city: Satrio (Albanian satéri, knife, axe). B^npa city of Etrurie appears to mean: market, hay of faéiy I buy, fajîpe-x. purchase, shopping, etc Most important of these names is obviously that of the Tiber. Tovfapif is an old name lélège like Téppepof and Tgp/xepis (3). He points out that of a well-known river of Bithynie, Thymbris, and the Thymbra city located in Troade, famous by his temple of Apollo. Since it is question of a river, let us recall that in (1) In Hebrew “|p3 (bàkàr) means cattle and “|p3 (bôkêr) morning, dawn. (2) Demetrio Camarda, Saggio sulla lingua Albanese, p. 27,42,106. (3) Bachofen, p. 49. lycian iv [j.wa means goat, and that in Albanian rov$ \ E-& is “a clay water conduit. ” Cpr. tibia, tuba, etc Let us add Bardœi or Bardei, people of Illyrie and Barderate, city of Ligurie, drawing the origin from their names probably of white Albanian @>a.pS (1). § 13. - New conjecture about the name of the town of Athens. Our intention could not be, to raise the proper names so many phenicians in all the parts of Greece. However we do not resist temptation to try to give name of Athens an explanation drawn from a Semitic idiom. The coasts of the Attic were attended of very-good hour by Phéniciens and Cariens; they established colonies there; the legend of Amazones proves that a Semitic goddess, Astarté de Sidon, was adored in Athens even. Why Athens wouldn't it have been a station phenician as well as Thèbes? Curtius will not persuade anybody by giving of the Greek 'Aàmw the Florentia translation, though the city is called today 'Arô/Vsa by the Albanians. Undoubtedly the campaigns of the Attic never were well flowered. If Athens of i' Attique were oldest of all Athens which existed, one could make come the name from the famous town of nJNJ ") (TênahJ, (1) See besides with the fifth delivers the long list of the names of Basts, rivers and mountains of Epire, which are repeated, with light modifications in the southernmost part of Italy and Sicily. fig tree, preceded by the Semitic article. Athens would have the same direction Q \ i' îpiveis fig tree wild, name by which are indicated several places of old Greece and Troade, and in particular one of the boroughs located at the foot of Pinde and inhabited by Doriens before their invasion in the Peloponnese. One is not unaware of that the figs were abundant in the Attic, and that the inhabitants of the canton made a traffic of export of it.

But there is appearance that oldest Athens is not Athens of the Attic. There was in antiquity ten. places which bore this name (1); there were of them in the Decay, Acarnanie, Laconie, Eubée ('ASài/a/&ià.£es), etc, etc But, according to Strabon (2), followed by Pausanias (S), Cécrops would have founded at the time where it would have reigned on Béotie, close to the lake Copaïque, destroyed Athens and Eleusis both by the floods of the lake. The two cities were located on a small river of the name of Triton. The name of this river is inseparable from that of the Athéné goddess; it was believed that it had been born on its edges. Others placed its birth close to the Tritonis source, which one showed in Aliphera in Arcadie; others even close to the lake Triton, in Libya (see higher). Always it is that Tfirayériut was one of its most known nicknames; it indicated the déessesansqu' ily had need for ajouter' Aàncct or Na \ Aàr. The grammairiens claim that Tpnâ means the head in the language of Athamanes, thus explaining the legends of has (1) See the dictionary of Pope continued by Benseler. (2) Strabon, IX, 407. (3) Pausanias, IX, 24.

close which Minerve would have left the Jupiter head. Always is it that Athéné was a divinity of fertilizing water. For this reason in a myth of naïque Cyré-, about which we will speak further, it could be presented like a girl of Neptune and Tritonis, nymph of the African lake of this name, located close to small Syrte. Triton itself according to Hésiode (1) would be wire of Neptune and Amphitrite. However, in Albanian T/jÉt wants to say to melt, will bora freù' Fe. bottom snows it. Doesn't Bora is it the Greek/? o/>p “? The participle rptrowe means molten, dissolved. Let us add that Tprrawf is the name of a city beyond Macedonia. Nothing astonishing that the names of the rivers and the mountains often show a higher antiquity than those of the cities. Athens, according to us, would be a colony of Phéniciens established on a ground inhabited by the primitive population which we know. In our eyes the word Athens would be other thing only the Hebrew word} >uy (âtin) which means place of pasture and rest for the cattle. Athéné Tritogeneia would be the goddess of the pastors of these trimmings, of these wet hollows. § 14. - Test to explain using Albanian some proper names people belonging to the mythical and heroic ages of Greece. 1. The name of the king of Lélèges “kyx.a.ïios with Samos appears a Greek word or at least a grecized word. ” (L) Hésiod. Théog., v. 931. corn to be attached to a substantive <*>* “like Ava.yx.At Cs with àvàyM. “hyx.n is a form older than à.yx.0.^” ulna, arm. The direction appears to be: defender, strong guard. Compare the name of king Ancus. 2. The name of LP” “uj, king of Lélèges with Pédasos or priest with Lyrnessos appears to come from £pi-p horn. The horn in high antiquity was, as one knows, the symbol of the force; unless one should not see in the name of this character a derivative of 0/>éw I kill, £peje or $ps' uj= meaning murder, thirst for blood. 3. The name of king Altes in Pédasos could be explained by a word common to Lélèges and

Cariens: 0.^0 horse. Altes would be: provided with a horse, rider, knight. 4. The hero of Phasélites Kylabras could draw his name from Mvks turn, bastion and of (2/>< “I kill, or of fyiiy I corrode. 5. Wind of north, the north wind |2app ““or $/>pé&s appears to be other thing only Albanian $ôj>j>a. snow. 6. Who will provide us the etymology of the girl's name of Chiron and Chariclo, of the wife of Eaque, the mother of Peeled? She was called 'Evfriis dorien 'EcJVif. We will find it in Albanian, where svS' E-jn wants to say chalice of flower, oenanthe, saxifrage (of ivfe/jt. I flowered). 7. Who will explain us feel name of the famous soothsayer Mo-4 “wire of Apollo and Manto, which founded the oracle of Mallos, in Cilicie, in.liaison.with Amphilochos and overcame with the play of the Calchas enigmas, which died about it of sorrow? However, Mopsos is identified by some with Lapithe Mopsos, founder of the small town of Mop- . Sion in Thessalie. The name of Calchas is attached obviously to tMKx<t.iv * I meditate, I reflect; that of Mop- S.O.S, unexplainable if one wants to resort only to the Greek roots, does not present any more a difficulty if the Albanian dictionary is consulted. M^.i>iy or - reôiy in the idiom of Skipétars wants to say: I learn, I teach; nnsova.pt a scientist; [XTr9ovo.pa knowledge, scholarship. One is not unaware of that M “4 “ri* are one of the old names of the Attic, name which one makes usually come from the name of one of his former kings Mâ^oTo* or Mé.vj, <! - 4. Mô4 “being the name of the intelligence even, we do not astonish if the canton which was the hearth, took some or received the name. The second part of the compound was often employed in the old proper names with the direction of extent, ground, country, strictly speaking: aspect, sight. One has to only compare 8. Which will be the direction of the name carried by the famous Dédale artist? There were on the border of Lycie a mountain and a town of this name. Albanian Dallj wants to say: I germinate, I arise, dallje-a swelling, size. From there in the name of a mount there is not far. Then faiS' â.^a I work in relief. It is seen, Aa/<f a.vo* is actually a name appellative. 9. One certainly also finds in the old history of Rome and pelasgic Italy of the names. Such appears to be that of Porsena or Porsenna, king de Clusium. The ending goes. or vt is that of a participle rarer than the ending - EP or - a/je or - ova.fi. Albanian Uopah wants to say to order, - xopaia. order, iropsfëewi (compound of - ropaio. order and $smt making) obeying. It is perhaps the old form even, of the name of the famous enemy of the Romans. One can thus explain Sisenna of sisem tasty, pleasant, attractive; Spurinna de T<rTupp, to drive out, etc 10. The three gods of died of Lycie are probably not pelasgic or Albanian origin. Arsa- read appears to be known as for tanks-el chops of God, nickname of the god carien of Mylasa. It is thus a Semitic god of origin, probably also adored by Soly- my. I am unaware of the origin of the names of Drins and Trosobios. In Albanian <Tpw wants to say: lock? Trosobios could be attached to a T/>/root “there, which would mean: to make tremble? 11. On the other hand, one explained for a long time the direction of the goddess Thétis, mother of Achilles, by Albanian Svt-i the sea. Indeed, the Greek dictionary does not provide a satisfactory explanation of the name of the wife of Peeled.

12. Thus Hahn makes come the name from the goddess ^tfjLtait of Albanian ce/u I curse, from where a substantive viptsTi somebody was formed which swears, which curses. 13. One identifies readily in Greek A. and ya. ; but how fact-it whereas r<tywtTnf was never said? The identity of the two words does not appear to me sufficiently not shown. The Greek F. point out Albanian “You ground, though Albanian Fe is male: <féou/rtpfe all ground. Hahn does not fail to quote the old name of Déméter: Year” (p. 251), 14. Plutarque teaches us (Pyrrh., C. 1), that one returned to Achille in Epire divine honors, and that it was called * ' b.oimof in the language of the country. In Albanian speite or çpeite wants to say fast, nimble, and one wondered whether it were necessary to see in this adjective the translation of the epithet ToJW “$ data with the Greek hero. § 15. - Of some Albanian words stray in other European idioms. 1. - The most important first and of all these words is the verb vfévry, aorist vféijya. I extend, I develop, I draw, I reside, who appear to have crossed with the EP lasges the Ionian sea, to be myself widespread in all the Latin Occident and to have given there to birth to the verb andar of Provence anarchist, French outward journey. Attempts of Diez to attach andar either to ambulare or even to adi- tare are not happy - that of Langensiepen, which while resting on reddere, become to return, render, etc, in the néo-Latin languages, would like to explain andar like a corruption addere, which following the insertion of nasal, would have left the 3me conjugation for the first, is not supported more (1). It is already not very probable that the significance of the phrase addere gra- dum to double the step, stuck in an invariable way to the verb addere only, while changing slightly. Two passages of Virgile and Silius Italicus quoted by Mr. Langensiepen (especially that of: quadrigœ addunt in spatia) returns, because of their forced turn, the conjecture addere=andare, even more incredible. And how to believe that the use of the verb addere with one, so strange direction took place in the middle of the classes popu- (1) See Scheler, etymological Dictionnaire of the French language to the article outward journey

laires in all the Latin countries at the same time: in Italy, Gaulle and Spain? It is obvious for us, that this word andar existed a long time in the rustica before being done day in the written language; there existed in the daily use of the people; there existed in the names of one hundred places - 'AcJW/a had the same sensque 'Op^o/aêm, i.e. the place where one to and from freely, where one remains, ubi versantur. The verb andar had to be a long time of use in France, since wind-row in the Norman dialect means step, in the dialect of Berry, which reaper can mow with each step that it advances; then sometimes that in Burgundy one says andier for a path in the vine. Indeed in Spanish andana and Portuguese andaina mean layer, series. Former Spanish presents even a form andamio step (Latin of the Middle Ages: andamius walk, entry). Finally Spanish andamio Portuguese andaimo andaimme means still small way on the wall or rampart, scaffolding (1). 2. - We will place at the second rank the Greek &<t*cw<7 “; of which it given forever of sufficient explanation. One made it come from? there a.pâ.e<ra>, one wanted to see an onomatopoeia imitating the murmur of the waves. This darkness of origin is all the more strange as it does not exist for the other terms which indicate the sea: TÔctoj Tréhttyof, “À* pond, etc But, in Albanian râxew-C want to say the wave, the wave; renovated I agitate, I torment, I balance; ràxe/u I joke; A.Ktvfia concern, enthou-

“!) The words andamio, wind-row, seem to reproduce the Albanian ending - pej*. in viïevnptja. extended; rfeir^j \” dwelling, leisure. siasme. Let us add that into Serb also Catholic students, wants to say flood, and that Miklosich, which recognizes the Greek 5â.ha.ffffa pareillement there., wonders which of both idioms would have borrowed this word from the other. The word belongs obviously to the language where it is not insulated, where it belongs to a whole family of terms being explained the ones the others. Moreover the Albanians were familiarized with the sea head the Slavic ones. 3. - Among the words which Albanian would have drawn from the néo-Latin languages, same Miklosich makes appear your rea the tare, Serb will dara. Tare is explained in the dictionary of the French Academy: waste, reduction, either for the quantity, or for quality. Puisonytrouve: the merchants call tare the barrels, pots, cases, packing which contains the goods; and finally same goods, made deduction of the tare. Diez according to Freytag makes come the word from Arabic tarah distant, isolated; tarh the residue, the abandoned object. We make come Albanian tare-have with Hahn from will ndara division, separation (vS' â.iy I separate, divide, division). It is known that beside the Arabs, the Greeks acted in the Mediterranean from time immemorial as salesmen, and most of the inhabitants of Greece being made up of Albanian starting from XIVe century, an Albanian word could well slip into the spoken languages by the Mediterranean people. 4. - The word sopha is explained by Diez of agreement once again with Freytag by Arabic çoffah bench where one rests in front of the house. However, in albanaissophe-a (dialect of Guégeois) bench of grass means, and we find in the same language sepha-ja rest, joy. 11 is true that Hahn claims that sepha-ja is Turkish - is; but which of the two languages with borrowed the word from the other? 5. - The Germans usually make use of a word of which nobody still could provide the etymology, it is orange Apfelsine. The word nobler employee usually to indicate this fruit is Pomeranze. The first part of this last word is other thing only French apple, Italian poma; and he answers thus the first part of the word Apfelsine, since in German apfel means apple. On the second part of Pomeranze one can see the etymological dictionary of Diez: Naranza is the dialectal Venetian shape of Italian arancio: Saumaise made come this last, as well as orange French, of Latin aurantia gilded apple; word by which one would have replaced with the Middle Ages the word aurata. This last would have been said for aurea mala apple desHespérides. Made up Aurantia with in would have given inaurantia, naranza, etc, etc Diez likes to better see in naranza a Persan word, introduced in Europe by the Arabs. The orange into Persan says nâreng; Arab nârang. The French word is the awkward transformation due to a false etymology; the people wanted to bring it closer to Latin aurum, French: however. Latin of the Middle Ages (at the 13th century) transcribed this Eastern term: arangia. Fruit was imported in Germany at the same time by Provençaux which called it orange and the Venetian ones, which said naranza, poma naranza. But from where could veniraux Germanic populations the Apfelsine expression? The dictionary of Grimm is dumb on this point, and that of Kraft translated: Clouded-Apfel (apple of China), explanation to which one cannot stop seriously. There is in Albanian an ending - ffive (given mn) using which this language forms substantives appellatives and especially abstracted, for example lufthfs in addition to with wine

(of/““measurement for the liquids and goods), {secret JLnasqxrhe, sacrament; ^.jaytffive moisture; San/rivi dryness; ftpeurealve darkening of the sky; éyeptr' we wild beast, (of eypt wild) etc (1). Thus of soft a./j.ètïje, or et^e^js (one says as tu@*js) as the Albanians formed a H^t^jfîn substantive, whose direction is: sweetened dish, softnesses. We believe that it is the word even which German Apfelsine answers. - People of midday of Germany believed to recognize in Albanian ii^js the word Apfel, as Italians and French believed to find in Persan the nareng' Latin aurum. Examples of false éty- mologies inoculated thus with the language by the people are numerous in all the languages, even in German. (One has to only think of Kartoffel, Latwerge, Holzbock, etc) Remain to explain how the Germans could have to adopt an Albanian word indicating very vaguely a obj and for which Italian and the francaislor had provided names generally known and included/understood (2). (1) Camarda attaches with much probability this termination to the Greek termination - jvvn in ffKtypoavvn, Grammatologia comparata sulla lingua albanese, Prato 1866. (2) In Albanian the orange amêre is said as into Venetian the sweet orange TsotjjwÂs or TaoTOXÀA”, of the town of Oporto. To include/understand a as strange fact, it should be remembered as Venice belonged until these last days to Austria, that Germany still takes part by the wearing of Trieste in the trade which is done in the Mediterranean; that finally there existed not only in Sicily, but in the states of Habsbourg even, three Albanian colonies, one in laSirmy on the edges of Sawa going back to 1740; one second of 900 hearts in Erezzo which is only one suburb of Zara, capital of Dalmatie; a third of 210 hearts on the peninsula of Istrie with Péroé close to Pola. Albanian Péroé wants to say valley; the occupied territory by this last colony was granted in 1657 by the Republic of Venice to 60 Albanian families which had been withdrawn by the escape from the yoke of the Turks. As for Sicily, one knows that since the 13th century, it was a goal of emigration for the Albanians pertaining to the Greek religion. They live various points of the island and their number according to Bundelli can go up to 200,000 hearts (1). Albanians of Sicily and Dalmatie which praised with the Germans the oranges that they offered to them, indicated them under the name of softness à^s^jahe. The Germans believed to recognize the name there even fruit and adopted it (2). For an Albanian word which penetrated in the German language, that German words did not penetrate in (1) Hahn, p. 13. (2) To make more palpable the identity of Apfelsine and à///3 J I will point out that Xylander written 'soft i^ntxt. I softened.

Albanian! Xylander quotes a certain number of it, - some can date from times when Goths occupied the country. There are even French words adopted and disfigured by the Germans, that the latter imported in Albanian. Such is the expression kaputt employed on any subject by people of Beyond the rhine, to say that a thing is lost, ruined; applied to the people, kaputt means tired, éreinté (garlic. abgeschla- geri). It would be believed that the Albanians not only adopted this word, but that they made of it a verb Mirain or MTrovf I picking, I tear off, I tear; then, I am tired, annoyed, éreinté (for example/* “Pt “all does not annoy me)? However, all the

people poured in this kind of questions know that German kaputt is other thing only French cap, and that this expression indicated in the beginning large and large coat which one threw on the shoulders and the head of an individual, who had very lost with certain plays. 6. - The Greek x.a. [MT, (has Latin camera are attached by Benfey (Griech Wurzellexicon.II, p. 283) to a kmar root to be twisted, arched. He brings back to it the form kamredhem, body tortuous of the snake; and Persan the kamar girdles. However, Albanian xjepîp' means in the same way girdles, then crosses to support a cob wall, then generation, race (so to speak layer of men), then carries arched. It appears probable that this word was borrowed by the Greeks from Pélasges and not reciprocally. We will add some strange coincidences of which the number could be increased further: 1. - The Italian words inganno fraud, îngannar to mislead, whose etymology remained obscure, are found in Albanian yeijîiy I mislead. 2. - A French word of most pleasant: a patapoufri' is not it identical to Albanian pittabof, explained thus by Split (1): grosso, E grassa corpo E faccia. It quotes in support of the female ending - off the adjective nkof which it translates into Latin: hebes. 3. Perhaps - If the first direction of the Greek xa.fi&os is that of a young being (one has only to compare Latin juvenca), it would have to be attached to Albanian parthina who means recently, then for slap the first, then with the Tetpflf Greek, - irtifct, etc 4. - Albanian has a strange word to say lie: ptp or pw. II points out Hebrew rimmah immediately to mislead. (1) Grammatica untied lingua albanese, p. 50. APPENDIX Of the caste of Teucriens and similar castes in high antiquity. The name of Teucriens was also given to the priests who served the Jupiter temple with Olbé, in Cilicie, founded according to the legend by Ajax, wire of Teucros (1). It is not there the only example of a name belonging at the same time to people and a sacerdotal caste. Hérodote teaches us (2) that the Low ones are the prophets of the oracle of Dionysos which was in the country of Satriens. Grimm compares them to the priests who according to Jornandès were called the piles (3). But the powerful tribe established later around oracle bore also the name of Besses (4). Let us quote the name of the 'EMo “or 2 more “AAio/de Dodone, which applies as well to the priests of Jupiter Pélasgique as to the whole population of the region; from there the name of Hellènes, which was to take a so great extension. Perhaps there (II Strabon, 573,44. (2) Hérod., VII, 111. (3) Grimm., Geschichte DER deutschen Sprache, p. 198.

(4) Hérod., ZUffffcs; Strab., Beffffo/; Hahn brings this word closer to Albanian $Sff<re-tt. faith, fidelity (Greek it takes place to quote famous Courètes here which according to Strabon absolutely does not differ from Corybantes and the Dactyls of the Ida, and which would have consequently belonged at the origin with the worship of Rhéa Phrygienne. They would have represented, by armed dances, the legend of the goddess and Jupiter birth. As they passed to be been used the first of bronze weapons in TEubée, they were identified, with Chal- cidiens (cpr. X “.WC<” JW). They had guerroyé a long time, said one, to put itself in possession of the plain of Lelanton, and they would have shaved the hair on the former part of the tète not to give any catch to the enemy in a fight body-with-body (1). They would have emigrated then in Etolie and they would have been fixed in the surroundings of Floret. Thus Telchines are, according to Strabon (2), the proper inhabitants of the island of Rhodes who would have received the name of Tex^/w from it. They were regarded as a species of wizard and magicians; but actually they appear to have worked the first bronze and iron, and to have manufactured the famous Saturn scythe. However they would be originating in Crete, says one; from there they would have been transported to Cyprus and finally to Rhodos. Others still tell that there would have been only some Telchines in Rhodos, and that those of them which would have followed Rhéa to Crete, to raise and nourish the Jupiter young person, would have received the name of Courètes. One cannot ignore in these (1) It was also the use of Abantes, former population of Eubée which mixed early with the Ionian ones. (2) Strabon, p. 558,1 “. legends traces of the contact of the former inhabitants of Greece with the Semites poured in metallurgical arts. Like Ttvapos leads us to a TÉi^Û root ", and lexylvsf with a root 9 “^a>, it is to be supposed that one allotted to Teucriens some practical and certain secret talents, to which they preserved their ascending on the populations which surrounded them. Of all these details it appears to result, that at one unmemorable time, certain sacerdotal castes would have exerted in Greece, as one for a long time knew it those of Egypt and Asia, a considerable action about primitive races, and than they would have ended up their imposing the name even of the caste.

THIRD BOOK THE MIXTURE OF THE RACES IN THE PELOPONNESE AFRICAN INFLUENCES If our research were entirely vain they will have shown only before on arrival of the Greeks, the country to which they were to give their name, was already occupied by a race covering at the same time, either only, or mingled with other tribes, Epire, Macedonia, Illy- laughs the all theMinor one and Aegean Islands until Halys. To north, it was going to merge, while being lost there, with Slavic populations, Celtic and even Germanic. In the west it appears to have colonized, partly at least, Sicily, the south of Italy and to have essaimé to the Alps, perhaps even

beyond. It had its own idiom, which is not attached directly to any known family of languages of Europe. If it one can about it judge according to the forms phonic and grammatical that this idiom presents today, it appears to be spoken initially by mountain dwellers; but it would be impossible to say which mountains they would have lived in the beginning, the Caucasus, Taurus or Balkan. They undoubtedly had religious concepts, since the traces were preserved some in traditions arrived to us via Strabon and especially of Pausanias. However, they do not appear to have known the city itself, nor made up of these national centres compact, by which affirm themselves the historical people. The use of the letters did not remain to them foreign (according to all appearances at least), but they did not leave durable memories, similar in that to other tribes which did not rise with more an high degree of civilization such as Ligurians, Sicules, Ibères, etc; yes, similar to the Indians of America nowadays, they well quickly underwent the ascending one of the vigorous races come from the north and the organized nations of the East. § 1. - Plants, minerals, imported animals of Africa. The former inhabitants of prehistoric Greece they had relationship with the people of Africa, Egyptiens and Libj^ens? One could not doubt it. However these races are deeply distinct by the language and manners from Pélasges and Lélèges, and nothing would be more erroneous than to see in their establishment in the countries which constitute the Turkish empire today a push carried out by the populations of midday towards the north of the old continent. On the other hand, the influence exerted by these last on the tribes half-savages then of Greece and Italy was put in all its day by the Movers scientist. This distinguished orientalist pointed out that the bee-keeping passed to be invented or by Saturn or Aristée (Aptouchos of the Libyans) in trimmings of Cyrène. The wax of naïque Cyré- and Carthage, African honey, were and are still very-important articles of trade in the north of Africa. Also will be necessary it to perhaps seek in the old libyque idiom, the Berber one or the tamazigh of nosjours, the origin of the words by which they were indicated. Knpo? the wax will cera says your-kir to it; honey your-lies; your is the libyque article. It is in Africa also that one from time immemorial cultivated with predilection the leguminous plants, such as pea and broad beans. Thus the cicer and the slow ones of Latin are found in ikikir it and the talent of the Berber ones. L, 'abaun of the Africans is Greek Tvo.vos, Ttovo.vos of Lacédémoniens (to compare German Bonne; Latin F-Ba moves away more). The cabbages were said along the septentrional coast of Africa carumb; in the language of Aram çrob, carba, in Greek '<ça.^>i, Latin crambe. Movers at a rate of risking only with precaution the comparison of Latin hortus and Berber the urt. Hortus is a word of Indo-European origin. The bringing together of the words aurum and urgh, of nakarat and argentum, triticum and irdur, farina and awaren also appears subject to deposit to us. We like better that of dpvÇa rice and Berber the aruz. But we would not dare to affirm that C/t/w or h' npav (Hebrew 1JTJ), then cwcwmts, to tube, zingiber, was of African origin. Movers recalls that the mules and the small horses whose in antiquity the Greeks and the inhabitants were useful themselves of Latium, came from Libya; they were called x.â.v? snvef AijSwcei, canterii. It brings closer asmws to Berber the aghiul, which has the same direction. According to Hésychius the ass was called /3p " co* with Cyrène. This word naturally makes think of Latin buricus, buricum (Spanish borrico), though Diez makes come this last word from will borra, French bourru or of russet-red, reddish burrus. Movers points out, in another place (1), that the montueuses parts of septentrional Libya are the true habitat of the goats and the wild ewes, and that it would be from there that these animals would have spread themselves on the other coasts of the Mediterranean. The name of the ram into Berber is ikerri, that of the goat ikil-wash (2), as an Egyptian the wild goat says kerch. I am undoubtedly not struck, as Movers seems the being, of the identity of these words with those of

tityrus, yiffvpu., aàx \ ifo<. But according to notes of scoliastes (3) T<Yt//i “would have been the libyque name of the goat. By fftripa, eiovpvo. Libyans, and according to (1) Movers, Phœnicier, III, p. 366-368. (2) Compare Berber ish horn, and Isammon-aries according to Serv., AD JEneid., IV, 196. (3) Prob. AD Virg. Bucol., 1,1.

they them Greek, indicated a species of clothing made with skins of goat and sheep. Tinpus could be an alternative of a-^ufat well (the first syllable representing the libyque article). The radical syr or tyr is brought back by Movers to Semitic “the vy \ there the hairy animal, the goat. Would the legend of the Satyrs thus have come to the Greeks from the Libyans via the Semites (of Phéniciens perhaps?) Movers believes that the Azazel goat, known of the Jews, was adored in low Egypt. The satyr, who answers Marsyas of the fable, would have been called 2nd (hts according to Duris Tl), identical word with seir, Ti-syr or Ti-tyr. According to Hésiode, quoted by Strabon (2), the fatherland of the Satyrs would be the Peloponnese, according to Pindare the headland of Hammers out. The relations of Libya and the coasts of the Peloponnese go back to the Almighty antiquity; it is thanks to them that the Jupiter Ammon worship, i.e. ram, spread itself in Greece. Movers quotes finally Varron Of rerusticaïl, \: Secundum antiquam consue- tudinem will capras and oves Hercules ex Africa in Grœciam exportavit. But so after having noted that Latin dési- pay by pulli gallinacées of any age (gallinœ Cu juslibet œtatis), it brings closer Berber the afullus cock and t-efellus-t the hen; we believe duty to make reserves. He recalls on the other hand with more relevance than the island of Favignana, on the Western coast of Sicily, was called Kiywatsa., island of the Goats, by the Greeks and the Libyans. It is this Karp/a which Movers COM '!) Athenaeum, XIV, 9, p. 618. (2) Hérod, IV, 180; Apollod., III, 12,3; Pomp., Mixed, I, 7. avoid Latin copra then, as it compares hœdus with” T, I (guedi) and a'£ with T|". However this Karpia, makes think of Kurpeûf wire deMinos and of Crete, and of Kârp name of a city in this famous island. § 2. - African Divinities adored in Greece. It appears manifest that the goat played in the life of the former Libyans a part similar to that of the cow at the old Hindu ones; non-seulement the worship of these barbarian people, but still that of the Greeks felt some. The Africans who lived close to the lake Triton celebrated the birth of a goddess called Athéné by the Greeks. The young girls of Machlyens and of With the séens devoted themselves in its honor and so to speak under its presidency to gymnastic exercises. The mytho- Greek graphs are laid out enough to admit that Athéné was really born in Libya. To tell the truth, it is a divinity phenician, a transformation of the nomad Astarté (1). It is goddess of the war, and it is in order to represent it with dignity, that the young Libyan women, the day of her festival come, cover one as of theirs of a helmet and a complete armour. Thus Tanit de Carthage and of Sidon had as an attribute the helmet and the lance. Hannibal in its treaty with the rci of Macedonia, while engaging with respect to him for these Libyan populations, calls upon their guardian divinity, (it Movers, III, p. 464 and suiv,

absolutely as if it were the same one as the goddess of Carthage. The people of antiquity, when, brought closer by the events, they formed their alliance, exchanged readily their national divinities. If Triton and the libyque Mars became Carthaginian gods, if Atlas became a god phenician, the hordes of small Syrte adopted the worship of Tanit, regarded by them as Bellone commune with the two races. However, it appears that the former Greeks identified this African goddess with their Gorgo or Jellyfish (1), and that the legend which is attached to it did not remain without influence on the idea that one was done in Hellade de Pallas Athéné. The aegis and the blowtorch come to him definitely from Libya; it is of Libya which comes to him the skin garment from goat, with which it is represented. This clothing was still of use among Eastern Libyans of time of Hérodote. Apollonius of Rhodos allots it to the three goddesses of Syrte, the Three Graces of Cinyps which are not other than the three Gorgones. It is true that the Libyans domiciled on the territory of Carthage, the Moors and Numides, had ended up adopting the tunic of the Carthaginians. But Gétules, faithful to manners of the ancestors, Maques savages, the Libyans of Sardinia and the Balearic Islands were still time of the Romans vêtus of goatskins, and when this antique costume was finally obsolete, it was still preserved at Guanches, where the Portuguese met by discovering the Canary islands. The antique “the aegis” (afyis) libyque is still used as coat of war in the interior of Africa; and still today the Africans living the edges of the lake Tshad carry the aegis as Athéné the door in the plastic representations which us remained about it, i.e., that it placed on the chest the head of Gorgo. Major Denham reports in his voyage from Africa (1), that the chiefs of cavalry had for any clothing the skin of a goat or a leopard. It was thrown on the left shoulder, so that the head of the animal was in front of the chest. In the medium, the ends of the skin were bent together; it thus descended juice that to the thighs; one had detached neither the tail from it nor the legs. We find here milked for feature the costume of the Pallas goddess, with the difference announced already by Hérodote (2), that the goatskin was fringed, not snakes, but of leather thin straps. 1} Apollod. lll, 12.3; Pausan., I, 21,5,6. Athéné also passes to have invented, close to the lake Triton, the rustic flute (or the blowtorch), then to have rejected it like a too common musical instrument, deforming its face each time she wanted to make use of it. With this legend is attached some another, that of Marsyas, which finds this blowtorch scorned by Pallas and which, enorgueilli by its talent, causes Apollon, which, after having overcome it, skins it very sharp to punish it. However, it is close to the lake Triton that Marsyas is supposed to have found the flute, and when the myth speaks to us about skin of satyr, it is obviously in the shape of a goat that he thinks of representing it. (1) Reisen in Afrika, p. 188. (2) Hérod. IV, 189. If it is necessary to add faith to Hérodote, the Greeks would have borrowed from the Libyans of the lake Triton non-seulement the worship of Athéné, but still that of Neptune. Only, according to him, these Libyans adored Neptune. This last appears in a treaty of alliance concluded by them with the Carthaginians beside the god Triton (1). However, this Neptune venerated at the same time by the colonists of Tyr, cannot be a god of African shepherds. It must be Baal of the Semites of Phénicie, the guard of their fleets and their sailors. The mythographes tell that he would have raped Gorgo-Jellyfish, i.e. libyque Pallas, in a temple of Athéné, sure index that the worship of these libyco-Semitic gods supported the prostitution. This note besides is not

insulated. Athéné passed sometimes for the girl of Neptune. She had been diverted of her father, who had wanted to corrupt it, and she had taken refuge at Jupiter which had made his/her adopted girl of it. This account contains a test to reconcile the libyque tradition, according to which Athéné is girl of the god of the sea, with the Greek tradition which makes the Jupiter Olympien girl of it. According to is another legend, this god of the sea of the Libyans called Pallas itself (probably a corruption of Baal?) ; it generates Athéné with Tritonis; when it was large it killed her own father when he wanted to violate it; it skinned it then and of its skin was made the aegis. In a word Baal or Kronos, at the same time as it was Neptune of Phéniciens, was regarded as father of the goddess of the war at Phéniciens and at .1) Polyb., VII, 9,7.

Libyans. This Neptune appears to have had the shape of a goat; also one finds on the currencies of the cities liby- Co-phéniciennes which are located close to Syrtes, a goat provided with a fish body, symbol of a god of a population of sailors and shepherds. Though one can think of the opinion of Hérodote and the legends which we have just mentioned, it appears certain that Neptune passed already in old Greece for the national god of Libya. Libya is often indicated as being the wife of Neptune, and if Antée (i.e. the indigenous Libyan in opposition to the foreign immigrants), is called wire of Poséidon and Ge (ground), by Ge it is still necessary to hear Libya. Finally let us recall with Movers that the aïeux ones of the people phenician, Phoenix, Agénor, Bel, pass for wire of Poséidon and Libya and that Hésiode (d) calls girls of Poséidon the three Gorgones of Syrte. Finally it is at least probable that the worship devoted to Neptune ^avios (infernal) on the headland of Ténare had been rested by the libycophenicians (2). § 3. - Continuation of the same subject. Since the oldest times, the Peloponnese had been opened with the worships the remote nationalities most various. The festival of Hyacinthies celebrated in Amyclées (1) Théog., v. 270. (2) Strabon, XVII, p. 710,24 and 311,45. was introduced among natives by the Semites of Syria. Apollo while launching the disc had killed inadvertently the beautiful Hyacinthe. The tomb of this last was shown in the temple of the god with Amyclées. The Hyacinthe was for the Greeks the symbol of a flowering, a blooming rapids and transitory follow-ups of a prompt decline. The disc of Apollo indicated the striking down effects of the sun of summer which desiccates the flowers and the greenery which spring had given birth to. The first feastday was one day of mourning, one deplored the death of Hyacinthe; the following day and two days later were dedicated to the joy, the dances and the plays. Hyacinthe had ressuscity and it was assembled to the sky. These solemnities symbolized the regular return of the seasons and the years; they reproduced those by which Phéniciens celebrated the death and the resurrection of their Melkarth god. It is of Cythère also that in Laconie the worship of the Diane bloodthirsty man, Diane orthosienne, close to the temple had penetrated of which young people were whipped to blood. In this Diane it is necessary to recognize cruel Astarté, to which the Semites offered human sacrifices. With these sacrifices the Greeks substituted the scourging of the young boys of use in the Spartans. A memory of ancient India is preserved to us on the other hand in the sacrifice of the horse

immolé by the applicants of Helene at the time of the oath lent by them to Tyndare. The place where the horse was buried still called time of Pausanias iWow /wS/x * (1). Near (1) Pausan., III, 20,9. tomb saw seven columns, symbol of seven planets. The sacrifice of the horse was of use among former Indo-European people such as Scythes, Mas- sagètes, Indous. To the German ones and Persians (one remembers the election Darius), as to the Greeks (one remembers Xanthus, the mail of Achilles), the horse passed to have the gift of the divination. Hérodote, one is not unaware of it, would like to make come from Egypt almost all the gods of Greece. Osiris admittedly recalls in a striking way Bacchus of Hellènes. But Bacchus is, as one knows, young person of their gods, and the foreign features that one notices in his legend and his worship explain just as easily by the relations more frequent than maintained the Greeks with the people north such as Macedonians, Thraces, Phrygiens, etc, and by the worships orgias- ticks of use among these people, than by knowledge more refined than they even started to have of Egypt, since, under Psammétique, the Ionian ones had founded in this last country of the durable establishments. § 4. - Colonies. On the other hand one supported on several occasions and with a certain persistence which the results did not justify yet that Greece had been colonized by desémi- grants come from Egypt. Fréret tried to identify Inachus and Enak, Pharaon and Phoronée. lo, girl of Ina- chus, borrows several of its features from the Isis goddess. The resemblance of these names does not leave be specious, but it is not enough to carry a serious conviction in the spirits. The tradition which makes come Cé- crops and Danaùs of Egypt are not more assured. It was claimed that Cécrops had introduced into the Attic agriculture, arboriculture (culture of the olive-tree especially), the institution of the marriage! Philochoros went until affirming that under Cécrops Athens counted 20,000 hearts. Today, there are very-founded reasons to dispute the identity of Pallas Athéné and of the Neïth goddess of Know in which Bœckh still believed. It is Plato who, in his Timée, according to a tradition of the Egyptian priests, had affirmed that Athens had had close relationships with the ground of Egypt and in particular with Know. But elsewhere (in its Menexène), he does not admit that Hellènes were born from the mixture with a barbarian race; he thinks that they are “wto) “exa “p “, W p.i%o$cip@a.poi. It appears that it is Anaximène de Lampsaque which, in a book published by him under the name of Théopompe, wanted to see the first an Egyptian in Cécrops. Greek mythology makes of Libya the mother of Bélos, and gives to this last for wire, Danaos and Egyptos. These legendary data prove only the old ones and intimate relations which seem to have linked in highest Mizraïm antiquity, Will be and Javan. It is by no means incredible but at the time where Hyksos had seized the valley of the Nile, the Egyptians guided by Phéniciens tried to colonize some points of the Peloponnese. In Pausanias, there is more than one to remember, more than one name which makes think of the Egypt antique. In a passage of its book (1) it quotes king de Trézène, Gros, whose son would have been called Althepos. Here are undoubtedly of the names which, of the opinion of Bœckh, have less one Greek air that Egyptian. Everyone knows celebrates it myth of fifty wire of Egyptos and the fifty girls of Danaos. Everyone heard of the punishment inflicted with these last with the hells. It is believed today generally that under Danaïdes it is necessary to hear the sources of this arid ground of Argos (xoMfQio, AF>0*)) sources which dried up summer at the height. The fifty hottest days of the year, the days of the heat wave (2), represented in other legends in the shape of mad dogs,

are in that of Argos of the impetuous applicants, come from midday, of Egypt, country to the tropical climate. They continue the girls of Danaos; they reduce the sources and they are on the pointd' to triumph over it, i.e. to desiccate them. But it is at the time when the sons of midday believe being sure of the victory, which the nymphs of the sources make them move back: those spout out of ground with a new strength. For better including/understanding this account symbolic system, it should be remembered that at the Greeks, the nymphs which personify the sources were regarded as the guardian spirits of the bridal layer, which one called upon them so that they granted fruitfulness to the new unions, that one employed the water of the most limpid sources in the matrimonial rites. Hérodote tells (3) that Danaïdes (1) Pausanias, II, 32,6. (2) Duncker, III, p. 121 and suiv. (3) Hérod., II, 171.

learned how to the women from Argos to celebrate Thesmo- phories of Déméter, celebrates whose ceremonial had milked especially with the marital union. One thus sees by all that precedes that the legend of Danaos and Egyptos does not provide any historical data. We spoke elsewhere about the direction attached by the old ones in the name of Danaos. Anva. ”! meaning, according to Etymologicum Magnum, deaths, i.e. desiccated; one will not be astonished to see the same adjective employed to designate the inhabitants of Argolide, because of the extreme aridity of their country. One showed the tomb of Danaos close to the market of Argos and that of Pélasgos, close to the temple of Déméter. Little is essential us, after all, that the Egyptians based or not a colony on the coasts of the Hellenic peninsula. What we would like to prove it is that the ground of Greece had not been occupied in the olden days only by populations come from the boreal areas, that the East and midday provided their quota of colonists to the dye sheepskin. Our task will be easy, if one wants to grant to us who the proper names that we meet dads the mythology of the ancients are other thing that a vain sound. _ but, it be this dye which have give their name with these Ethiopian, of which the Greek recognize two species, that which live the Far East orient and that which remain with west, i.e. in the Libya (perhaps also in the Nubie) (1). They penetrated in Greece and mixed with (1) Od., I, 22, have (àv fvffopévov' You x' epiot' bone oîf' àviôvTos, Hésiod., 9,6. 'Eœo/iuù èfTisioi. other inhabitants of this country? We will answer that according to the mythographes, Danaos had a wife of the name à' Ethiopis and a girl Céléno (Ke \ a.ivâ of “* “/? “black. ) This last name was also carried by a girl of Atlas. This Céléno had of Neptune a son, called Célénus in his turn. Another Célénus, wire of certain Phlyos (1), plays also a part in the antiques worships lélèges of the Peloponnese. Persée, king d' Argos, probably a personification of the god of the sun, had a son, Electryon, which generated with Anaxo, girl of his/her brother, Alcée, a son of the name of Ki^ctiveéf. Céléné, (KeA<*/vii) was also the name of one of the girls of this Prœtus to which the Cyclops lycians had built the formidable citadel of Tirynthe. It is not all. In Brauron in the Attic one adored a Diane who one could be come from abroad. Apollo, said one, had been to seek it in Ethiopia, and Anacréon called it child of Ethiopia (MSiovitis Your. 'ïS' a). Elsewhere it appears to be indicated simply by the name of Ethiopian, and like such, it had furnace bridges at the same time in the Lydie and Eubée. These places bore

the name of Ai&ÔT/ct where Afà/ÔT/ct. However, we saw that the Greeks in their mythological geography, as often understood by Ethiopia Assyrie as Libya. Indeed, Hésiode places the Ethiopian ones in the Bridge (2) beside the Scythians which drink the milk of their mares and which for the majority had adopted the worship of Tanit-Arté- (1) Pausan., IV, 1. (2) Hésiod., fragm. 64. put. Tanit was an Assyrian Goddess, and the Assyrians were powerful in this part of Asia until the VIP century. Let us add that Melanëis was the old name of the town of Erétrée in Eubée, that Melénée (MiKturnti), filsdel' Arcadien Lycaon passed to have founded the borough Mwia/w' eci, that there was finally in Corinthe black Venus (1). These names, though meeting sometimes elsewhere and in particular in Eubée and the Attic, are not however nowhere as frequent as in Pélo- ponèse. We could still quote Mélanthos, wire deNélée, roid' Elideet an area of Sithonie called Mélandia (MeAacJVa). Perhaps to explain this last name, it should be recalled that Homère had placed Protée guard-seal àPharos (2), that Hérodote made of it a king of Egypt (3) and that this Protée, according to certain traditions (4), generates Cabire (Kafaipa.) which, married to Vulcan (god of metallurgical industry), birth gives to Cadmillus. Protée d' Homère would have moved from Egypt towards the Chalcidique peninsula in Macedonia, and would have been established in the peninsula of Pallène according to the ones, in Sithonie and in Toroné according to the others. In all these areas, as in its mothrace and even in Troade, reigns indeed in high antiquity the worship of Cabires, divinities phenicians, naturalized in certain parts of Greece, and in particular in Thèbes. Let us recall finally that the islands it) Athenaeum, XIII, p. 588. (2) Cpr. Pharis in Laconie and Pharce in Achaïe and Messénie. (3) Hérod., II, 112. 'it Movers, III, p. 193. of Samothrace in the past, Lemnos and Lesbos would have been called Ethiopia (1). § 5. - White Race and brown race. Let us arrive at the most important facts. Laconie carried, before being occupied by the Greek immigrants, the name of Lélégie. This name came to him from Lélex, wire of Neptune and Libya. Does one think that if the Greeks had recognized of the of the same men race in Lélèges, they would have allotted to them such an origin? Since Libya was regarded as the Eve mother of the Aboriginals, it is obvious that they were to preserve something of the aspect of the populations more strongly marked by the hedge of the sun. Lastly, the Tantalum father is called Aiàœc (burning or flaring, of the sun?) ; the name of its Pelops grandson, that it is considered, with Thucydide and the old ones, as Asian who emigrated in Greece, or with Duncker, like a true Greek, could mean another thing only the man with the dye sheepskin. - One noticed with accuracy that Pélopo- nèse time of Homère did not bear this name yet, that Morée was then called 'A^/a y' N (ground surrounded by water), that the name of Peloponnese was generally adopted by the Greeks only at the seventh century (2). The latter managed très-tard to be formed concepts

(1) The Mother, by Giraud-Teulon wire, p 58. (2) Duncker, III, p. 145,146. right of the countries which they lived for a long time, their site and their configuration. Denominations of Asia and of Europe, when one wanted to speak about the two continents which bore these names, are themselves of a relatively recent origin. I however do not share the opinion of Mr. Duncker, supporting that they are the colonists of Mysie, the inhabitants of Cymé who gave course in the name of Peloponnese. They are the conquerors, the men of North, Doriens, the white and fair men who had to be struck the first of the type, if different from their, of the population which they had to fight and which they ended up subjecting; they recognized them a long time with their invariably black hair, with their features browned by the sun of the South. Among the Achaens, first flood of immigrants for a long time mixed with natural with the country, it was a rare thing already at the time of the Trojan War that a man with blond hair. It is by there that king Ménélas pointed out himself (C “^bf Mêw' Actoj). Maintaining it was the mark of the very whole higher race; maintaining the name of Hellènes, which had still designated only some populations of the areas of the north of Greece, was carried with assignment by Doriens. For a long time one explains the name of Sc/ixoi or 'em.c/, given to the Jupiter priests de Dodone, by the luminous ones, the brilliances (I). All the region around Dodone had been indicated in large Eées by the name of Hellopie, i.e. the luminous country, so to speak the country with the clear glance; (1) Of eh” sunlight. Cpr. fsheu,

Aristote calls it simply Hellas fc' are had in Eubée another Hellopie, close to the headland Cénium (Kni/aw); this name was even extended, according to Strabon, in the whole island. Eubée was thus C good hour a ground disputed between the men of north and the men of midday. Hellops is presented to us, indeed, like a son of Ion. A city, Hellopion, located in Etolie, are named by Etienne de Byzance. We showed higher how the name of Alas passed from Epire in Thessalie, then in Phocide, and how, following the invasion dorienne, it ends up embracing all the Greek tribes. Hellènes were the men with the clear glance, with the flourishing dye. Also, when Lycurgue tested the need to give a durable sanction to the famous laws of which he was the author, he placed them under the protection of new, unknown divinities with the former inhabitants of Lacédémone, under that of Jupiter Hellanios and Athéné Hellania. These names mark a new order in the businesses and the government of Greece. Later, when all the cantons recognized the authority of the oracle of Delphes and sent to the envi their delegates with the Olympic Games, this name designated all the Greeks more and more indistinctly. Winners and overcome regarded themselves from now on as the members of same large and glorious confederation. § 6. - Winners and overcome. - Ilotes. The situation of the former inhabitants of the Peloponnese and the remainder of Greece was not the same one everywhere after the conquest. The bravest men, most valid, those which were characterized by their birth undoubtedly emigrated for the majority; but majority, probably, - the ground of his/her fathers did not leave. There were cantons which the invasion scorned, like Arcadie; others, where the new inhabitants and the old ones mixed at once (Elides it); others, which preserved their intact field by recognizing the supremacy of some more powerful tribe (Pisates and Caucones in their relationship with Eléates; - those of Cynosurie and Thyrée in their relations with Argos). The former inhabitants of Trézène accepted in their centre of the colonists doriens of Argos and could thus remain faithful to the Ionian traditions. Something of

similar must have taken place with Sicyon and Phlionte, though Doriens appear to have exerted in these two cities a dominating influence. Before the conquest, there was not, in all the country ranging between Olympe and the headland of Hammers out, no class of serfs nor slaves of Greek race. The slaves that one met there were or of the prisoners of war or the bought barbarians at money price. There were however days laborer, free men however (Sn-ref.), who, against wages, were useful like shepherds and ploughmen. All that changed following the invasion of the men of north. In some cantons, the primitive owners of the ground were reduced to serfdom; it is what arrived in particular in Thessalie; the former inhabitants trained a caste with share, the caste of the unskilled labourers (ttÂ<na.i of xtvo/jt.a.i'); x.tna>va. Koq><>poi de Sicyon, the x.ovfaoS' be of Epidaure, the x.wl>q>a.hoi of Corinth indicated perhaps only lower and poor classes, scorned by the reigning race. Everywhere remains, during a more or less long time, the antithesis of the former inhabitants and newcomers, winners and overcome; but, everywhere also one seems to have known only two deeply distinct classes (1). In Laconie only, and the part of Crete colonized by Lacédémoniens (Lyktos, Gnossos, etc), one distinguished three from them. The Spartiates warriors appear to have been plain between them by a fraternity narrower than the other doriens groups. Having to fight against of the many armies and populations, Lacédémoniens did not mix with the former inhabitants; they formed camps armed, always ready to fight and run to the rescue from/to each other. The town of Sparte did not have of another origin (2). Quite incredible would be the assertion, if somebody dared to propose it, that the few thousands of Doriens which penetrated in the narrow valley of Eurotas, had been able, by a simple act of legislation, to divide the population subjected into (1) We do not speak about the tribes in which each canton is divided; we know extremely well that their number was more considerable. (2) Duncker, III, 382,383. two distinct classes, one preserving some rights: the perièques ones; the other, pertaining body and goods in the State: ilotes. This last word could not come from the name of the town of Hélos, that the Spartans occupied later and of which they reduced the inhabitants to slavery, - inhabitants who could have been called 'E^eTo/or 'e.mo.to .i, but never E “V “R “. This word comes obviously from the verb O.kwx.w, I am prisoner of war. It should be admitted, indeed, that the Spartans, by attacking the antique kingdom of Amyclées, were in the presence of a population already hierarchically organized. The Masters of the ground were precisely these famous Achaens, whose name had filled of its glory the century which preceded the invasion by Doriens. Had the Achaens easily subjected the old population lélège mingled with colonists phenicians, Libyans, who knows? Egyptians perhaps. These inoffensive tribes underwent without resistance the ascending one of a more energetic quarrelsome race, as were to make Killikyriens in Syracuse later, Marian- dynes in Héraclée, the Bridge; Bithyniens with Byzance; Africans of any species with Cyrène. One can believe that they disputed the ground only slightly with the invaders; on the other hand, the day of the danger come for the latter, they were to be also of a quite weak help for the Achaens their Masters. Doriens found them in the spoils of war and seized some. They removed them, like reason, with the overcome Achaens of which they made the second class of the population, that of perièques (accolœ). As for natural of the country, they transformed them into state-owned property, which ensured a precarious existence but a relative safety to them. It is true that the Spartans reduced later many time to the state of ilotes of the populations which appeared to endanger their preponderance, as they made majority of Messéniens. We do not persist in about it less believing that, if the inhabitants of the canton of Lacédémone present themselves to us laid out on three stages, that is due to the three

sections of populations which had superimposed the ones with the others in the course of the centuries, namely: 1° Lélèges, mingled with Mediterranean colonists with the dye sheepskin and even dark; 2°Achéens; 3° Doriens. What seems to corroborate this sight, it is that the Spartans are touj bears considered as being plain with perièques by the liens' of the same nationality. All and sundry were included/understood in the name of Lacones (i.e. those which speak, to imply: the same language and which is included/understood) (I). There existed, as we mentioned above, a similar situation in the island of Crete, where Doriens had to fight Achaens and of Phéniciens reigning as Masters on a ground inhabited originally by tribes of Pélasges and Lélèges. This population, indicated by the Greeks under the name of Eteocrètes, was driven back soon until the end Is island, until Preesos, the tops of the assembly line which crosses the country of an end to the other. Those which remained on the ground which formerly had belonged to them, had to accept a situation similar to that of the ilotes of Laconie. (1) Cpr. Teipression ZeOf AeW£cf “iiiuû>i', Jupiter which prophesies.

FOURTH BOOK MR. U J MR. § 1. - The age of flint, the polished stone and bronze in Greece. The time is not any more where it was affirmed that the Greeks, while emerging in the country which was to bear their name, had found a desert; where it was believed that they had not undergone any foreign irifluence, and that they had been done all alone. One finds on the ground of Greece, as on that of all the other countries of Europe, the tools, the weapons, of primitive constructions, which do not contain the trace of any metal. Mr. Dumont announces arrows and fragments of knives carrying on each one of their edge S two foliages made with the greatest care. One collected in Switzerland of the similar knives, which defer us at the time where all the Central and southernmost Europe, subjected cold which reigns today in Siberia, was still inhabited by the mammoths, by the bosprimigenius and Yursus spelœus. Mr. Dumont (1) described (1) Dumont, archaeological Review, 1867, p. i42 and suiv. also a series of axes of porphyry and serpentine dating from the time of the polished or Neolithic stone found in the éparchie of Chalcis; and of the coarse ustensils of household found in the island of Amorgos. It is at this second time which go up according to him the inhabitants of “so remarkable” constructions of Therasia made with rough stones joined together by a kind of mud interfered grass, and undoubtedly also remainders of dwellings of Santorin covered by volcanic eruptions which one can fix about the date (1). Mr. Of the mount believes capacity to affirm, after having examined huts built on pile in the middle of the lake Bébéis and still inhabited, that the inhabitants of Greece of these prehistoric times knew the lake dwellings. But these last, according to him, were never but the exception, while constructions cyclo péennes, if many, especially in Epire, are widespread on all the surface of the country. Eubée, in particular, in the part which extends from Stoura to the point of Carysto, appears particularly rich about it; they of a difficult access, are placed at the edge of the chasms in the middle of the rocks; it is in this region that the weapons of serpentine and porphyry met in greater abundance than elsewhere. On another side, Mr. Thénon (2) found in Crete of the ruins of antiques fortresses of a construction cy- clopéenne, not far from the cities which occupied the empla-

(1) Speech of Mr. Waddington to the meeting of the learned societies, 1876. (2) Review archéol. 1867, p. 104-115 and p. 409 and suiv. cements of Khadros and Khondokynégi (1), and which are themselves already of a more recent date. He compares the ruins of Téménia with a vast camp built out of cyclopean bond, surrounded by frightening walls, and he adds: “in the interior of these walls, there are as many fortified towns of districts, than of houses. ” Lastly, the famous ruins, in which Doctor Schliemann believed to recognize the remainders of Troy, would not detect us yet the stay of older people than Troïens, the existence of a civilization or less advanced or coarser, the traces, in a word, of some nexu.ayix.w or some teteytïevï A axe-hammer, of copper very-yellow, round at the top and slightly frayed at the other end, approaching much by the shape the stone weapons known as Celts, having been found in 1867 in the north of Chal- cis by Mr. Miller, Mr. Dumont in infère (2) that in Greece, as in Western Europe, the Bronze Age followed that of the polished stone. He points out the passage of Hésiode, where it is known as that iron was employed for the use of the life only after copper. He is there question of the third generation of the men: has They had copper weapons, houses of copper (?), and they worked the ground with this copper, because black iron did not exist (3). ToîV tPfli' yji.Kx.tu. /mv Têû^Sît, yjiKKSoi Fe (1) Albanian Kitfpe means extremely, vigorous. The first syllable of khondokynégie appears to come from nàvr-If, edge, or navfit I shelter. (2) Dumont, Re-examined archéol. 1867, p. 146 (vol. XVI). (3) Hésiode, Works and Days, v. 150 and suiv. One believes, with reason, that the foreign source of the primitive Greek metallurgy is, on the ground even of Greece, industry of Curetés, the Dactyls, Cad- méens, without speaking about Telchines and Corybantes. In fact Semitic corporations, but later appear to be recruited among Pélasges. Indeed, the words will ptra. Khw (metal to forge), nciffire^os (kasdirri), TV [tira.vov (tuppim), 'x.pwt' bone (charouz), and £/<î>o< (égypt. saz/î), being explained better by Hebraic roots (1). Let us add that the etymology of the name of Curetés appears to be provided by Hebrew kour furnace of forging mill. Mr. de Rougemont points out that Curetés with Chalcis had become truths. Greeks. Chalcis was certainly during several centuries the principal factory of weapons of Greece (X *** Mto); because, according to Alcée, any sword is chalcidienne. However the Greeks had to make use, at one very-old time, of iron tools, in particular of a sickle or bill hook with sharp teeth, such as one finds it in the deposits of the palafittes (2). Ottfried Mùller (3) as, points out, according to a fragment of Phoronis, as the Dactyls would have been the first in Greece to work iron; of Rougemont associates Sintiens to them de Lemnos “which exchanged their objects out of iron and in copper-bronzes against the wine of the Greeks. ” II thus appears extremely probable that the metallurgy will have been taught with the Greeks by Pélasges and Pélasges by Phéniciens. It will only appear stranger about it than the Albanians, who in common have so many words with the Greeks, indicate iron by a term which is clean for them: - xénoupi, that Mr. Camarda would like to identify with the Greek xaÀ*°< (!) For that it has recourse to the ending dorienne - ap substitute! '- “ordinary. It is obliged to admit the ecthlipse \ which rather seldom takes place in front of X., as in ovutov wolf, for OÙ' ajcov,

which remains beside the softened form. It is true that Mr. Camarda written Vvkov. Then it quotes like another example of the removal of the liquid the verb ^enj, whose direction is to draw, withdraw, tear off, to endure, and it establishes equation X “J = Emc”. However, yju appears to have also the direction: to weigh (Hahn, dict., p. 149). The ending - ivfe is used moreover to form past participles and substantives expressing the action of the verb. It is essential thus little that xe' X8UP comes from - /.axxé? or not. This word makes to the Albanians the effect of a participle whose direction would be: the action to weigh or the weighed thing; the action to trail, tear off, or the trailed thing, torn off. It is known that because of its heaviness iron is the metal whose the weights were done. It is also known that, when fused metal starts to cool, it is cut and it easily is trailed; xêKOUP would thus mean properly the cut part, detached of the cast iron (2) do not forget that siftipos is derived by the linguists from the root located” to sweat, that in German schwitzen transpi- (1) Fred. of Rougemont, the Bronze Age, p. 213. (2) De Rougemont, ibid. p. 214. (3) O. Mùller, Archcplogie der Kunst, 1835, p. 38. (1) Demetrio Camarda. Saggio di grammatologia comparata untied lingua albanese, I, If. 90. (2) II in Albanian a word “Xeihx exists besides. meaning plebs, crowd.

the RER, and schweissen to liquify, are touched closely (schweis- SEN being only the factitive form of schwitzen, that in Sanskrit svid-ita wants to say “molten” and svêdanî an iron plate (1). § 2. - Degree of culture of Pélasges before the immigration of the Greeks. The Greeks, while arriving in the country which later was to bear their name, was Pasteur people. Their migration alone since the sources of Indus would be taken with the need of it. But the names which they gave to some cantons and certain parts of their new fatherland are, according to us, a proof moreover than, for a long time still, they continued to go behind their herds; - we want to speak about Eubée Eu/So/a, and Béotie Bs/ot/sj; Arcadiens finally remained until the fifth century faithful to the life of the ancestors, and they kept the conviction that their canton had been always consequently occupied population. The extreme simplicity of their existence did not prevent the Greeks from being already a race quite gifted and predestined with brilliant future. They spoke an admirably organized language; they had naive beliefs but healthy, they adored the gods of the firmament, the light, the clouds, the winds (Jupiter, Uranus, Aeolus, Mercure, i.e. 'EftuSV, Seléné, Eos (Dawn), Dioscoures, it is (1) Benfey, Griech- Wurgçllexicon, I, 466. with-to say Asvînî or the knights of the Hindu ones. They had, thanks to their soothsayers or aèdes, younger brothers of those of Gange and Indus, a religious poetry which gave undoubtedly beautiful hopes. They was well there the germs and déj at the beginnings of this so powerful intellectual life which, during thirty centuries, was to provide to the needs for all the civilized people. One can however suppose, that the material organization of the life was advanced at the tribes than they were going to meet on the ground than it was necessary to dispute to them, and Pausanias (1) exaggerates obviously when it affirms that Pélasges of Ar cadie had had to learn how to build huts, to be covered skins of animals, and to eat edible nipples. We know unquestionable science which they had learned how to protect their cities by strong walls, to

build turns and citadels, and that these constructions still excited the astonishment of Hellènes when they were in ruins (2). We know just as they were devoted to agriculture, than they chose to be established preferably there the grounds of alluvium, located along the rivers (see higher). We do not claim to say that the Greeks completely were unaware of tilling, when they left Asia; words such as àplat a.ç/nçovt ctfovça. would prove the opposite. We believe only that they were not yet completely gained with the sedentary life, and that after all Pélasges were better farmers that them. When a troop of Pélasges, driven out by (1) Pausanias, VIII, chap. I. (2) Duncker, III, p. 122,211. Doriens of its country, sought asylum near the Athenians, those assigned to them for place of refuge the most exposed part of the Acropolis and a stony field located at the foot of Hymette. Pélasges then raised there one of these bastions by which they had been made so famous, the famous ntha.ffyix.au (1), and they transformed into arable land and fertile the bad ground that one had yielded to them. What would seem to show that Pélasges arrived at agriculture independently of the Greeks and before them, they is that the terms of this art as those of the pasture are not the same ones in the languages of the two races. Thus, in Albanian, the plough says parménte, the ploughshare vhjwa.pi, to plow @é: J ovyâ.ç or Tffâij, etc; milk xjavftegTe, butter E, SjàZe cheese, Séxeçe corn, xôvje, wheat or jtavn; to feed nov^is, meadow *jju£à&, Tff “/p, etc Malheureusement the Albanian language managed to us in a state such, that the relationship between its current vocabulary and its vocabulary of three thousand years ago could be also numerous only one would like it. It appears undeniable moreover, that at the time when the Greeks came to be established in Greece, Pélasges were already in possession of the writing. We are those which think that the writing is not the invention of a privileged race, of single people; that it could be found on several points of the sphere, without there being relationship or communications between the inventors. Pélasges could be been useful well (1) Still today TovÇÇso, in Albanian wants to say stone heap. . of a writing more imperfect than that whose later Phéniciens were the most active propagators. If one can add faith to the legend, according to which Bellé- rophon was sent in Lycie provided with a letter “of Urias” containing of the “disastrous signs (wfAcna. M>f “) (1) >” it is necessary to grant at the same time, that at one time former to that where go up the Hellenic traditions, of the cruel races living the neighbouring Greece and countries had found average to communicate between them remotely, and differently than by the spoken word. Old the grammairiens understood already by these signs of the images (eiJW.a) comparable with the hiéroglyphes of the Egyptians or with the runes of the Scythians (2). We saw higher than Lyciens were of lelegic race; these are thus not Greek words that the notebook of the hero of Corinth will have contained. , Indeed, put later in relation to Phéniciens, Pélasges adopted the writing of it by adapting it to their own idiom. Diodore says formally (3), that the letters (x.w”) were generally called phenicians (<faimte.), because Phéniciens had brought them to the inhabitants of Greece, but that in Greece (i' JW) one had given them soon the name of “pelasgic,” because Pélasges would have served the first of them. He even adds that Orphée and Pronapides, “the Master of Homère,” would have already employed them. Diodore appears to have distinguished between a hieroglyphic writing (

(1) Hom., Iliad., VI, 150-211. (2) Preller, II, p. 57. (3) Diodore, III, C. 66. about which he does not speak and the alphabetical writing found by Phéniciens and indicated properly by the name of ypâ.n/j.a.Tct. It is there the only direction which we can attach to the words: KatT/aou Mpisayrof îx. $owix.ns To. “na.^ov/^st/tt I ypâ. /ji. [À.cna. (1). Phéniciens besides were full aware not to be not themselves the authors of the alphabet spread by them on the most remote coasts of the Mediterranean; they allotted the discovery of it to the Taaut god, who was not a Semitic god, but Egyptian (2). They could not about it less assert glory to have singularly improved it by simplifying it. They still left make the Greeks and even the modern people; but progress principal, decisive, had been achieved by them. One is not unaware of that the oldest Greek inscriptions, those of Théra, date from the ninth century before our era, and of first half of the eighth; they are traced in boustrophède, and even they are written from right to left, exactly like those of Chananéens, when they count only one line. They seem to have preserved the forms of the Semitic alphabet, thanks to the presence of Phéniciens, which had been maintained in Théra (and even in Mélos), much later that in the remainder of the archipelago (3). However, it had been already centuries that Phéniciens occupied these islands (1) Hahn, p 295, seem to be of the same opinion. (2) This point was clarified recently by Mr. Halévy in front of the Academy of the Inscriptions and Belles-Lettres. (3) Lenormant, Origins and formation of the Greek alphabet in the archaeological Review, vol. XVI, p. 276 and suiv.

when they transfer to unload the first Doriens colonists. It had been centuries that Cadmée had been founded. There is thus any probability that the writing phenician was known of Pélasges as of the twelfth and the thirteenth century; and, if Cadmus finished its days in Illyrie, as the legend teaches it to us, i.e. if Phéniciens led colonies in Epire, which appears undeniable (1), one does not see too much why the Albanians, which are très-certainement the descendants of old Epirotes, could not have preserved the tradition of the pelasgic antique alphabet. There exists, indeed, an alphabet suitable for the Albanian language reproduces by Hahn in its great work (2). It does not count less than 52 letters. If, like Hahn does it, one deducts of them the 15 letters double (i.e. those whose sound can be returned by two letters of this alphabet and whose form represents the combination of these two letters), there remain about it still 37, sizeable figure and who approaches that of the letters of the alphabet Armenian (38) and the various Slavic alphabets (Russian 35, glagolit. 43, cyrill. 48, Serb 39, Wallachian 41). Several letters of this Albanian alphabet resemble less their signs corresponding in the Greek than to the primitive signs of the writing cadméenne, phenician or pelasgic writing. It would not be absolutely impossible that these ancient signs had been transmitted accurately of wire father

(1) II on the edges of the sea, in Chaonie, a city of the name of Phénicé had there. (2) Hahn, p. 286 and suiv. since ninety generations in the families most distinguished from the country. But to these ancient signs came to be added as well signs modern and truly useless, as it will be certainly difficult to distinguish today between what is authentic and what is apocryphal book. When it is noted that the 6 is represented by a sign which resembles singularly reversed, that these is D reversed which is used to appear N, a H turned over which takes the value of chja, X. turned over that of ja, it should well be been appropriate that we are far from the Semitic hiéroglyphes (aleph ox; bayit, house; guimel camel, etc) reproduced by the letters of the alphabet Greek, and which we deal with an artificial creation. Moreover, of the consent of Hahn itself, this alphabet is of use only in the town of Elbassan; there, it is employed, non-seulement in writings of a religious and liturgical nature, but still by some traders in their correspondences with compatriots absent and even in the behaviour of their books. This alphabet, of which would make use hardly around fifty of people, would have had as a director one named Theodore, professor at the Greek School and preacher of the city, extremely erudite man of the remainder and who had translated into Albanian the old one and the new Will. It had been occupied, appears it, to constitute a literary language common to the dialects Albanian so many and so different from/to each other. Unfortunately, when a plague forces had devastated the country, all its writings were burned by parents who feared the contagion. He lived about the middle of the last century and he appears to be dead towards his end; it does not remain today any more, according to the insurance of Hahn, only two short manuscripts written with the characters of the alphabet of Theodore. Still these manuscripts would be only about 70 years old of date. They contain one of the fragments of Greek horologium, the other the sixteenth chapter of the holy Gospel Jean. They are written in the dialect guégeois. Hahn, in its Albanian, reproduced the facsimile of the page drawn from the Gospel and the fact of following texts guégeois and tosques Studies printed in Greek characters. What removes much of its authority to the alphabet of Theodore so lengthily discussed by Mr. Hahn, it is the circumstance which the use of alphabets with figures is very widespread in Albania, use quite natural after all in an alive country since centuries under the yoke from abroad, and whose inhabitants were to seek all the means to get along between them opposite the common enemy. Mr. Hahn makes known to us one of these alphabets, which was entrusted to him by one of the most notable chiefs of Argyrokastron (in southernmost Albania); they was 22 signs or figures, which one was useful oneself in the family of the latter in certain occasions. The form of some of these signs is rather arbitrary; others, on the contrary, point out the letters of older alphabets. It appears that in the Albanian colonies of the old kingdom of Naples, it preserved a national alphabet of 30 letters known of Mr. Guiseppe Crispi, director formerly of all these communes scattered on the Italian ground. The observations presented on this subject by this scientist throw a rather sharp light on the question which occupies us. It calls the alphabet italo-Albanian an ecclesiastical alphabet; its letters, says it, resemble enough the characters phenicians, Hebrew, Armenian etpalmyréens; some would point out the hieratic writing of the Egyptians; more a small number Bulgarian and mesogetic letters. - Unfortunately they do not seem to have any relationship with the pelasgic, runic and Etruscan letters. The signs of this alphabet do not have the hastée form yet; what dominates in this writing, as in that of the Greek manuscripts, it is the straight line. As Mr. Crispi thinks as, in its current form, she must be the work of

Christian priests is of the second century, when Christianity was introduced into the country, that is to say ninth, when the Albanian Christian mass was joined together in a final way to the Roman mass. Lastly, Mr. Crispi finishes by this important line: Questo alfabeto pero contains alcuni element! di alfabeti infinitivamente più antichi usati jn Illiria in Macedonia E in Epiro (1). § 3. - Worships of Pélasges and Lêlèges. The origins of agriculture, of a regular life sedentary good ordered are attached in the name of Pélasges; the worships, which symbolize an existence better than (1) Hahn, loço çitato. that of the savages, the gods who are the object of these worships, seem to belong pareillement to this ancient race. Hellènes appear to have adored the gods of the light especially; in Homère Hades, Perséphone are alarming powers; the hells are a sad stay where Achille goes down to regret, which it would readily exchange against the life full with labours of the poorest peasant. The heroes of the time seem to be unaware of that the infernal divinities present to those which look them closely a double face, that of died and mourning which accompanies it, and that of the joy and the immortal hope. Undoubtedly, the transitory beings which live our ground return early or late in its centre, but this one gives birth to them without delay with the light in new forms. The succession of the seasons, the generations, of the men, proclaim the great natural law: fruitfulness, order, eternity. It is there what the neophyte learned in the famous mysteries from Eleusis, in those of Andanie founded by legendary Lycus, in those of Samothrace, in those that Pélargé is supposed to have restored in Thèbes after the catch of this city by the Epigones. The gods, who at Pélasges appear to have appeared in the forefront in these religious holidays were Déméter, Koré (Perséphonel, Bacchus and Hermes (Mercury); they was the gods of the farmers, humble and the poor, extremely neglected for a long time by the warlike nobility and guerroyante of the Greeks, who sought only the immortality of glory. To tell the truth, these gods had little analogy with those which venerated Aryâs of Gange; it was

bitch of the gods, Sarama, to which the Greeks gave the nobler shape of their Hermes, they changed it at the same time the role and the character. They adapted it to the religious traditions, with the worships which they met in Samothrace, a long time occupied by colonists phenicians. The enthusiastic celebration of the festivals of the Bacchus god indicates the influence exerted early on Hellènes by the noisy worships of Thraces, the Lydians and the Phrygian ones. In the account of died of the god and his glorious resurrection, one cannot ignore a certain resemblance to the legend of Osiris of the Egyptians. Lastly, Aryâs of Indus were far from allotting to their Çpenta Armaiti, the holy ground, the underground action and mystic who lent later to Déméter Greeks a so powerful prestige. Plaintive songs. - Linos. The fact is that these divinities and some others still belonged to the primitive beliefs, of which the most naive naturalism and simplest constituted the bottom and all the elements. These beliefs are undoubtedly older than the installation of the Greeks on the ground of Greece. They burst in this old festival of Hyacin- thies, celebrated in Amyclées in the honor of the Hyacinthe young person that Apollon had killed out of his disc inadvertently. The disc of Apollo indicates

the disastrous effects of the sun of summer burning the greenery and the flowers that spring had made hatch. The ceremonial of this religious holiday seems to have represented the circular walk of the year and the action sometimes fertilizing, sometimes sterilizing sun, concepts which were unknown initially to the Greeks and who must have penetrated in the valley of Eurotas of the island of Cythère, where Phéniciens had an old station. The same subject returns in the plaintive songs that one made resound in many cantons of Greece and various regions from theMinor one, at the height of the summer, at the time of the harvest or after the harvest, when the ground stripped its green ornament. Thus in Tégée one psalmodiait Skephros, in Phrygie Lytierses, while corn was mown. At Mariandynes, on the edges of the Black Sea, with the sound of the flute the lugubrious accents of Bormos resounded. This song drew its name from that of a beautiful young man, who wanting to bring water to the harvesters during the heat of the day, is attracted by nymphs and disappears in the river. The same legend is repeated at Bithyniens, calling with great Hylas cries, absorbed, him also, by the waves. This cry was made hear on the mountains, reflected ad infinitum by the echoes of surrounding. In Maneros, the Egyptians of Peluse, especially, cried a young boy, single child of a king removed in the first flower. Hérodote, which found in Greece the beliefs and the traditions of Egypt, identifies the complaint of Maneros to that of the Linos sung according to Homère, often after the grape harvest, and also indicated by the names of Aïx/w or Pos (alas, O Linos, or died of Linos). According to one ? O caption of Argos, Linos would have been a child of origin divine, raises by shepherds in the middle of herds of ewe and devoured by mad dogs. One is not unaware of that the mad dog was among Greeks, as of the oldest times, the symbol of canicular heat and Sirius. However, of recent research showed that the complaint of Linos is the same one as that which the inhabitants of Byblos (Gebal) made hear, in autumn, when beautiful Adonis had been killed on Lebanon by a furious wild boar. One cried it during seven days. The women cut the hair, struck the chest, and sitted along the roads, they shouted: Aïlanou, misfortune with us. It is this cry, pushed by Semites, who gave his name to the complaint of Linos. (Have A/W.) There were tombs of Linos with Thèbes, Chalcis, Ar gos, and an antique religious poet of the Athenians, WFP phos, grandfather of Pamphides, passed to have entonné the first, in Greece, the lugubrious song of died of Linos (1). Déméter. However, all misleads us, or this complaint of Linos, which we find among people of Semitic and japhetic race, belongs neither to the ones, nor with the others; it appears to belong to the more naive worship of the first inhabitants of Asia-Minor and Greece, who transmitted it to their conquerors and successors. If Pamphos (1) Ottfried Mûller, Grîech. Litteraturgeschichte, I, 41. passes for the first which, to Greece, made hear the complaint of Linos, one pareillement allots a song to him on the abduction of Kora or Proserpine. The worship of the latter, as well as his/her Déméter mother, goes up as much higher as the immigration of Yàvanas; and it is with reason that Hérodote brings back it to the beliefs naturalists antiques Pélasges (1). These goddesses chair at the latter agriculture; but the fruitfulness of the women and the renewal of the

generations pareillement were pareillement entrusted to their supervision. They summarized in them the underground forces of nature, and they enjoyed because of that, as of the olden days, of a certain mystical prestige. One venerated them in the cantons of Greece, where the oldest traditions had been preserved: in Arcadie (in Pheneos, Thelpousa, Phigalia); in Messénie, especially in the primitive centers of Arena and Andanie, sits of antiques mysteries (TeheTai) abolished by the Spartans, but restored by Epa- minondas; in Laconie (in Amyclées and Hélos], in Argolide (I” ^ht “/> x&ow' has in Hermione); in Mégare, city which drew its name from this worship; in Eleusis finally, in Thèbes, TANAGRA and Oropos (Ûh/*hthp 'A^aiâ), and in Opus in Locride. Déméter was adored like agrarian divinity in the island of Crete, as the legend proves it which tells its love for its favourite Jasion (2), and in the islands of Paros, Thasos, Lemnos, Imbros and Samothrace. In the three last, where Pélasges and Phéniciens had met early, its worship had been (1) Preller, I, 464-466. (2) Cpr. the words 'lâac, \ à.a [j.a.i, 'lâ compound with that of Cabires. What proves the character eminently pelasgic of this worship, it is the legend of Lykos, wire of king Pandion of Athens, which would have emigrated in the country of Tramèles, to which it would have given the name of Lyciens, after having spread in My sénie a new glare on the mysteries of Andanie. A discovered inscription with Konstantinoi, in 1858, confirms the indications provided by Pausanias (1), on these mysteries. Thanks to it, we know that the whole population met there to form like a religious corporation, a arpetrot ispos, whose chief was called monitor of the troop, ^ay/WpaTûf. Ony vénéraitla Mother and the Girl, Déméter and Koré, indissolubly plain under the name of the large goddesses; then in second line, Kriophore Mercury, Kabires and especially Apollo Karnéen (2). According to the interpretation of some modern scientists, Mercure would represent in this worship the generating principle of the man, Koré the immortal hopes which come us from the ground, and Apollo those which come us from the light, of the sun rising every morning on the world still plunged in darkness. The first injunction imposed to the women initiated with the mysteries of Déméter was chastity (3), i.e., fidelity in the marriage. The initiated and married women were called preferably/“/> “/; Koré itself bore the name of a.yv' I \. The most irreproachable purity could (1) Pausanias, IV, 3-6; IV, 33 and suiv., etc (2) Bachofen, Low lykische Volk. p. 60, (3) Bachofen, p. 84, note 5.

to only do of the mother what it was to be with the tète of the family, the image of Déméter and Kora (1). One noticed on this subject the bond which linked the royal races of Lyciens and Caucones. It, is ordered by chiefs drawing their origin from these races, that the Ionian ones had left the Academy, after the invasion of Doriens had been pushed back. One inféré of it the identity of the mystical worships of Messénie, Lycie and Athens; one also asserted for these worships a character orphic. This last belongs certainly to Caucon, the ancestor of Nestor de Pylos (2). Caucon, wire of Kelainos, i.e. of the black man, communicated to Messéniens the mysteries large goddesses of Eleusis; Lykos gave them more glare (Tfonystyev be TiKiw Ti^s); and one still showed time of Paused denied crowned wood, where it had purified the neophytes (\ vkov

S-pvpos) (3). Apollo. The name of Lykos is as inseparable from the worship of Apollo, as according to the legend it would have introduced in Athens (4); but actually, Lykos appears identical to Apollon; Lykia is the ground where he likes to remain. A long time before the arrival of the Greeks, he was the national god, non-seulement of Lyciens, but of Troïens and (1) Bachofen, p. 85. (2) Pausanias, V, 5,4; IV, 26,6; IV, 1,4. (3) Pausanias, V, 14: Bachofen, p 76 (4) Bachofen, p. 58; Preller, I, p. 160. widespread primitive tribes on the coasts of Anatolia, the Aegean Islands and Crete. It is of Lycie and Crete that the worship of this god appears to be imported in Délos and Delphes. Indeed, the first which had triumphed by its songs with the thic plays py-, passed for Cretois; in Délos, one believed that Olèn, Lycien, had sung the first hymme in the honor of Apollo (1); this god is also the god who as of the olden days governs oracles; he returned from there in Thymbra, Klaros and Milet. The temple of Apollo, to Milet, bore the name of temple of the Didyméen god; it was served by the family of Branchides, and it was older than the first Ionian colony on the ground of Anatolia (2). This one is also, do not forget it, the first fatherland of Sybilles. We are brought back in Lycie by the famous oracle of Patara, whose mystical character appears by the trunk (3) where are the crowned things, by the booklet of the initiates and the crown (4). The god who predicts is the god who makes the light; he is itself the sunlight raising which leaves the floods of the Ocean. For this reason the tops of the mountains and the headlands are devoted to him; fires of the Dawn redden them the first. From there will the name of Ly- kosura? from there especially the name of Apollo “Penny/our (5), (1) Preller, I, p. 173. (2) Strabon, IX, 421; Pausanias, CONSIDERING, 2,4; 5,2. (3j the word cista, x.itn” is the translation of will patara, which points out Latin will pay. (4) Bi/éAioc Thj T£AêT “V and aTê' cpafof. Bachofen, p. 69. (5) Bachofen, p. 72 and passim. of Albanian ev-OV, OV-pi glance. Of there too the report/ratio which links in Lycie Apollon with the element neptu- nien. In Tarsos, it is represented outgoing sea, even provided with the three-pronged fork (1); he is venerated like river god under the name of Xanthos. Generally the sources, in these trimmings, were the object of an enthusiastic worship, in Arycanda, Myra, Cyanée, Patara and especially with ~ s.na.fo I. One allotted the power to cure to them and predict the future (2).

Are Apollo, god of the light, wire of the night and darkness, i.e. of Leto (\ a.tàcu>c<> or the phenician stable-lad to give birth to)? This one stops in Délos (of Albanian djel sun) where it is confined of Apollo and Artémis (the moon and sun considered as the children of the night). According to others, Leto appears in Lycie, drinks water of Xanthos, there bathes his/her children and devotes the river to Apollon (3). Bachofen already pointed out with smoothness, that the PEGASE dispach rider like Apollon, joins together in him the double element of the light and water: the sourcePeïrene spouts out under its feet; itself turns over to the sky, Apollon is the god of the rising sun (eous), but it preserves relationship with the Night, his mother. It is because of these reports/ratios that it returned in Patara and Such messos of oracles by night dreams; and that it has as a symbol the mouse, the animal of darkness and the tomb (4). One sees, indeed, in Nimes a sepulchral lamp (1) Bachofen, p. 72 and passim. (2j Bachofen, - p. 16, note 2. (3) Antonin Lib. XXXV, at Preller, I, 162. (4) Apollo is called Sminthien with Chrysé and Thymbra in theMinor one, of ff/xiVSo* rat, mouse. where a mouse is represented corroding a lit wick, symbol itself of the terrestrial life (1). Is the name of the god himself of Greek origin? Its old form was 'ATtAXw (2), reproduced partly by the proper name 'Ats^jk and the name of the month 'k-veKKa.i “>v of the island of Tenos. Thessaliens disaient' atao-jc. Sometimes undoubtedly Apollo, like god of torrid heat, sent death, and even the plague. However the étymolo- gie which makes come its name of àvro^v/M appears as incredible as that which would like to explain it by ènro^ovxv the purifier. Bachofen which treats also this origin, and which on this subject appears to mix with the very heterogeneous things (3), quotes a rather rare Italian nickname of the god: Apertas, and it brings it closer with enough happiness, this seems to us at least, of a city of Lycie 'A-z-ê' p^a/or 'Atépptti. The consonance p* is still found in Mvphéa., city of Bithynie. There is not well far from “has “pÂct< with” \ Tré \ \ ctii>. However, in Albanian, <*t means to give, give up, for example 'o.t eviprsi/e to return the heart. 'At-sppe would be: to give up darkness, the night; because êppe wants to say Albanian darkness. Undoubtedly spps can be attached to the same root as spejïof, and perhaps Albanian “T has some relationship with the preposition sanscrite apa, Greek “tré. The Latin verbs aperire and operire would find thus an explanation sufficient, they would mean: to draw aside or bring darkness. Apollo would remain always the god of the light; and the name of *oî/2of (1) Bachofen, p 73. (2) Preller, I, 152, note. (3) Bachofen, p. 42, note. would be that the Greek translation of an old light breadth term (1). Artémis. The mother of Apollo and Artémis was Leto; its name lycian was Phaté; it is the ire of this goddess whom the inhabitants of Lycie called on the head of those which violated the

sepulchres of the families. One knows which care Lyciens gave to their tombs; with which art they decorated them; they built them for eternity. Still today qà.ri wants to say destiny, fortune, in Albanian; qtiTta. is the name carried by the three fairies which appear with the bed of the new-born child three days after his birth, to fix and predict its fate. Not more than Apollo, Artémis could not be regarded as a divinity of purely Greek origin. Its name recalls, undoubtedly, the adjective à.pré/j.tt< healthy, vigorous, robust. But one can suppose that this resemblance holds with the efforts made by the Greek mouth for gréciser a foreign name. In the island of Crete, in Egine, on the coasts of Lacédémone, Artémis was adored under the name of Dictynna and of Britomartis. This last word would have meant: soft virgin. Indeed, out of Li (1) This etymology is perfectly of agreement with a religious belief of the Corinthians, which adored an Apollo Bellero- phon. This last, the top of the dispach rider of the clouds, draws aside, thanks to the crown of rays whose its tète is surrounded, the fogs which darken the sky, and it overcomes spirit of darkness, the B.M- leros (Vritra of Indous^. Duncker. Hist. of antiquity, I.

thuanien martis wants to say been engaged, sister-in-law, and could be Sanskrit mridu well to tighten (German mild}. While making precede the substantive, we would be in the presence of a form Martimrit (1), whose old Hellènes could well have made “\ prepts (cpr. imitari for mimitari of the Greek /u/ ^éo^* . One knows that this goddess delivered herself to hunting preferably in the Forests of Lycie (2), then in those of Arcadie, where the names deLykos and of Lykaon so often return. She had a famous temple with Brauron, in the Attic, served by young virgins, who bore the name of a.px.To T ourses (it is in the form of a ourse that Artémis had been cherished by Jupiter). Brauron is not a Greek word. Thucydide names Bpai/pw woman of Pittakos, king of Edones (3). Edones are a thrace tribe; be necessary-T-it thus to attach ttpa.vpâ to the Germanic root brausen to mugir? It would be a singular name for a woman. I would like to best explain by dark Albanian fys.sTe; ^pàvoiy I obscured; fcfàvem the god who directs the clouds. Still today ftpaupâv is called Vraona. One knows that Guégeois replace almost regularly by N, IV often older of Tosques. Artémis de Brauron appears to be the same one as Ar témis Chrysé de Lemnos. The latter was made famous for the wound from which it made suffer Philoctète. Sophocle (1) calls it wild ('. Vôct>o “I}, which seems to indicate human sacrifices. One pareillement offered these sacrifices in high antiquity to Artémis 'Op^i' has or 'OpSafl-i' has in the south of the Peloponnese and with Ta.volnr/>xo< at the Scythians. The Spartans replaced them by the scourging of young people close to the furnace bridge of the goddess. (V. higher.) (1) The consonrmnce vcp at the beginning of the words becomes £ in Greek. Example: (3poTo$ - /j.p <nis. 12) Cpr. the name of the priestesses of Pallas Athéné: n<* \ has “<fff and that of the sacrificateurs who were used with the festival as Neptune with Ephesos: TcivÇoi. (3; Dictionary of Pope, re-examined by Benseler, with the Kpavpâ article. Amazones.

This Artémis does not appear to differ primarily from that which we meet in theMinor one under the names D " FçM7-. Afirôçpur” and nepyciia., and one starts to believe, today, that Semitic countries, that Assyrie, and later, Cappadoce and Phénicie were the true fatherland of the worship of the goddess of the Moon. Indeed, when the Greeks based on the territory of the Lydians the colonies of Smyrna, Cyme and Ephèse, they found there established the worship of a goddess, that they compared with their Artémis and who had with his service of the eunuques ones and of the armed virgins. Later, they learned that these virgins were met, further towards the East, on the coasts of the Bridge. Homère already speaks to us Amazones to the virile paces which will camp opposite king Priam, about the edges of Sangarios. Arktinos in fact of allied of Troïens; he tells how their queen PEN thésilée succumbed under the blows of Achilles. Poets (1) Philoctète, v. 194. See Preller, I, p. 194 and suiv. cyclic, and later Pindare and Eschyle, place them at Themiskyra, on Thermodon. It is there that, according to Phé- récyde, the god of the War had generated them with the Harmonia goddess. It is known that the Greeks indicated by the name of Harmonized the goddess of the Moon of Phéniciens, frightening Astarté. The vessels of the latter had had to carry its worship to the Eastern coasts of Greece, until in the Attic (1). When later the Greeks rejected the Asian influences, Thésée passed to have killed Minotaure and to have driven out Amazones of Athens. But their memory remained alive in the poetic imagination of the Greeks; in Skotoussa and Cynoscéphales in Thessalie, in Chal- cis in Eubée, one showed tombs of Amazones; in Athens, one saw the statue of the Amazon close to the door itonienne, Amazoneum in the north-western part of the city, and the monument of Antiope on the road who led to Phaléron. Lastly, the day before the festival of Thésée, one offered to Amazones a sacrifice to it. It is as many testimonys of the action than early civilization and the worships of Asian exerted on the primitive populations of Greece (2). It appears undeniable that Amazones had however, from time to time, of the relations with men; under this report/ratio, they had only to follow the example of the goddess whom they adored: at certain times cruel Astarté was transformed into the voluptuous one Have (1) Duncker. Geschichte of Alterthums, I, p. 404 and suiv. (2j Duncker, III, p. 107. will héra. We are not unaware of that Artémis d' Ephèse is represented with many udders by the visual art of old; it thus appeared also by its power feeder and fertilizing. Time of Strabon, it had in Cappadoce, in Cabeira, in the two cities bearing the name of Komana, of the famous temples, objects of a great veneration and ceaseless pilgrimages. For the famous geographer, it is always Artémis of the Greeks; but the natives called it My or Carried out. One found, in the places that we have just named, a fanaticized population, delivered to all the disorders of the directions, and thousands of tamper rodules which were prostituaient the abroads. The inhabitants of Cappadoce belonged to the race of Sem; Astarté, Ashéra are Semitic divinities; the Semitic languages seem to return account better than all the others of the names of the localities, the rivers and the people whom we meet in the antique captions of Amazones. These famous heroins are other thing only the slaves armed with the Astarté goddess; their name comes from Hebrew amah maidservant and duchaldéen azen arms, unless one does not prefer to replace this last word (] TN) by the adjective az (îjî), female azah, i.e. robust-The cities à' Amisos and of Amasia answer two Hebrew words amiz extremely (Ï' DK) and amazjah that which Jehovah strengthens, of the amaz root to be vigorous. It estquele X Hebrew is generally returned by an S in the languages Greek and Latin; precisely the name of king Amaziah is

written '^effffieu by the Seventy and Amasias in the Vulgate, while that of king Usia (n*T>') made 'OÇia.<, and that of the town of Asah or Gasah makes TàX, *. riïV the name of the Thermodon river on the edges of which one places Amazones explains extremely well using Hebrew. Indeed, in this language, troumah wants to say “'^ *^ ** gift, present, and adon means lord, Master. There was. '' „. “> another Thermodon, us gift, in Béotie, running close to TANAGRA. But Béotie had been invaded early by Semitic colonies. We of are as much less been willing to see in Thermodon a warm water current (1), that ending” JW still meets in \ a.Muâfav, name of one of the former kings of the island of Eubée. This king seems to personify the efforts of Phéniciens to found in this island of the copper mines. In the word adon we recognize without sorrow the Adonis of the Greeks. Would this god have been venerated formerly on the edges of the Euxine Sea, as it was it in Byblos in Phénicie? It is known that the small river which is thrown in the sea, close to this city, pareillement called Adonis. From July of each year, the water of this river took a red color; this one came from the red ground which it involved the top of the mountains. Then it was believed that beautiful Adonis, that Philon calls elsewhere Eljôn (the Almighty), had been killed on Lebanon by wild boar of the god Mars. Plutarque, in its Life of Démosthène, claims that (1; Gift in the language of Ossètes means water. One can compare Tandis, Eri-daN-custom, etc, etc

close to Chéronée there is no more river of the name of Thermodon; that which bore this name formerly called A'/ftaïc of its time. However, Aï/uwc wants to say sanguinolent. We saw higher than the lament of Linos, i.e. Adonis, sang himself formerly on all the Western coast of Greece, than in much of places one showed his tomb. Adonis was supposed to have disappeared from the ground to reappear in spring of the following year. He was called during this Thammuz time, i.e. the missing god, the separate god (suppl. of its admirers). It was also the name of July, time of its supposed death. However, if we believed to recognize the name of Adonis in that of the word Thermodon (of which the direction, according to us, would be: present of Adonis), it appears natural to us to find that of Thammuz in &e/j.iaK.vpa, (1). The second part of the word is obviously Hebrew kir, kirjah city. If Thermodon were the present of Adonis, The- will miskyra could be the town of Thammuz well. Nobody will be astonished by the facility with which the Greeks changed the first syllables into a word of their own language (àêjn/f). These assimilations are frequent besides in all the idioms. If our conjectures are found good, it will always remain to explain by which continuation of events the effeminate and sentimental worship Adonis made place with that of a goddess VI (1) See the Assessment of the 20 chechmate 1876, where it is known as that Tham- puz is a word 'accadien which affects also the Duzi forms, Damuzi or Tamzi This Duzi would have become Tauz at Sabiens de Harran, and it would point out Thoas of the Panyasis poet, presented by this last as being the father of Adonis. rile and sometimes bloodthirsty man, and why we find on the Black Sea, not whining women as in Byblos, but many Amazones (4). Apollonius of Rhodos (2) believes it that these last were divided into three tribes, of which one, of the time of the forwarding of Argonautes, would have been controlled by the Hippolyte

queen; whose second would have been established close to Lykastos; and whose third had been Chadé- his “which hold up the lance. ” The latter present an obviously Semitic name to us, chadash meaning new in Hebrew. But so by chance the y^ replaced here a p Hebrew, lesChadésiens would be the saints, the piles. The Jews called kedeshah, a girl devoted to the service of the Astarté goddess or Ashérah, a hiérodule obliged to sacrifice its innocence in the honor of the goddess to which it belonged (3). The town of Lykastos, finally, which was located opposite Amisos, reveals a pelasgic origin. We met his homonym in the island of Crete, and we know already that Pélasges and Sémites lived side by side and mixed in highest antiquity on all the points with Asia Mineure and whole Greece. We spoke a little lengthily about Amazones, non-seulement because their appearance impressed the imagination of the Greeks highly and inspired by remarkable works to their artists, but also because, as we will see it low, they appear to have (1) Duncker, I, p. 275. (2) Argonautiq., II, v. 964 and suiv. (3) V. the dictionary of Gesénius. exerted a direct influence on the gic populations lélé-. Athéné. If deséléments Semitic is introduitsdans the worship of Artémis, that of Faded ace Athéné there esl not remained étran ger either. We saw higher than its aegis could be well of African origin. But Aristote seems to make of the owner of Athens like another Artémis (1), since it sees the goddess of the lunar light there. Indeed, one celebrated in Corinthe of the lampadophories in the honor of Athéné “ea^ot/j. Movers already pointed out, that as a phenician elloti means: my goddess (2). Athéné de Lindos, in Crete, was only one Astarté grecized; and if Athéné of the Attic is a goddess of the war as well as the guardian genius of the ploughmen, if it with the victory for partner, it undoubtedly owes this character with the sharp impression that the worship of Astarté and the courage of its priestesses, Amazones, had produced on the spirit of the first Greeks. But if the many idols found by D' Schliemann in some prehistoric Troy and coarsely representing a head of owl, were really symbols of the goddess, it would be necessary to recognize with its worship of the pelasgic origins. The Greeks combined and melted together these so different features, these traditions borrowed from (1) Aristote, a. Arnob. adv. race., III, 31. (2) Movers, Phœnicier, I, p. 155. M foreign races, and they composed the admirable type of it of constancy, courage, the industrial and inventive genius and the virginal purity, whose goddess of Athens is the alive expression. They did not transform in the same way impure Mylitta the goddess of the prostitution, did not make the ideal of the female beauty of it, the goddess of the tempting graces, the charm and like magic of love. Finally while giving to their primitive Hercules, hero whatever not very wild and brutal, some of the features of Melkart of Phéniciens, Doriens didn't make any like the idealized

image of their race, the model of the force which is moderated, the passion which is overcome, a heart which, by patience, the painful tender and thousand tests, is purified and makes himself worthy of the apotheosis? Hermes. We will not stop with these two divinities, because they appear to have been foreign to the first inhabitants of Greece. He is not the same of the Hermes god whose name points out too the name of the faithful bitch of the gods of India Sarama, like that of his/her Sarameyas son, so that one can ignore the intimate report/ratio which links the Greek god with the myths of the Aryâs antiques. It is necessary to see in him with Duncker a demon of the air, a servant of Zeus, a guard of the sky during the night, a god of the winds and clouds fertilizing (1). But it is not in India that it could represent the principle of procreation directly, and that the phallos was given to him like principal attribute. In the so pure songs of Rigveda, there is place for Lingam of male member), symbol of the god Ci go, whose worship developed in the Western parts of India only towards the Life century before no^e era (2). The Greeks while settling in the country which was to be their second and final fatherland, met there a god whom the natives adored as the author of the rains which fertilized the ground, and they confused it with their Hermes. Hérodote says expressly (3), that the Pelasges antiques were the first to represent Hermes in a ithyphallic attitude; that provided with its principal attribute, the phallos, it played a considerable part in the mysteries of Samothrace. It bore there the name of Kadmos or Kadmilos like god and father of the race; and in Thèbes also, he was venerated like the divine ancestor of Cadméens and as husband of Harmonized, who was only another shape of Aphrodite (4). It acts especially per hour of the twilight and darkness; the legend shows it to us slipping out of its cave wrapped of a sheet, to surprise and steal the-herds of Apollo; seizing image of the god of the rain pushing the clouds of the top of the mountains in front of him and extending them with an activity secret, ceaseless, on the valleys and them (1) Duncker, III, p. 44. (2) Benfey, Indian in Ersch and Gruber, p. 179; Duncker, II, p. 226. (3) Hérod., II, 51. (4) Preller, I, p. 241-243.

meadows. This god whose worship is announced to us everywhere where pelasgic life is preserved longest intact, in Arcadie, in Lemnos, Thasos, Ainos in Thrace, had the name â' Imbramos in Im- bros. This name is by no means identical to the Greek 'tuspos, as one believed sometimes; - it comes rather from Albanian [J.$pf0e evening, which says in the dialect guégeois still today pfcpâ.pa., either because the activity of the god appears especially during darkness, or because, by means of the clouds, it darkens the glare of the day. Is the word q>a.xhos itself of Greek origin? If one decides for the affirmative, it should be brought closer to q>a.hof a sheet metal which shines above the helmet; from q> “\ O “and <pcM6î white, <$a.Koa.fa bald person, etc the phallus would have received its name in opposition to the n-reif one, - the two symbols appeared in the pelasgic antiques worships in the mysteries where Déméter Hermes and Dionysos chaired. However let us not forget that in Albanian <$e \ ir<s-i is the rammer of the churn. Let us not forget either that the two symbols in question were in Asia Mineure inseparable from the worship of Aphrodite; that this one bears there in turn the names of My, Semiramis and Omphalé; that in the legend of the Lydians, the

latter is presented like a slave or hiérodule of the Jardanos god, (name of a river of the Lydie). One knows the relations established by the myth between Omphalé and Hercules, called Sandan by the Lydians: it is Hermes which had led Hercules to the market of slaves; this last was bought by Omphalé of which it had uii fijs; Agelaos. But it is also known that both exchanged the attributes of their respective sexes, that Omphalé is shown with us often covered arm and of the skin with lion of the hero, while this last carries the long tunic of his/her partner and sat close to the stopper rod. The belief of the Semites did not transform only cruel Astarté into Ashéra voluptuous, it does not only make triumph the god beneficial over the sun (Melkart), of torrid heats which sterilize the ground; it still linked by a last and supreme design, in only one being, the forces and qualities of divinities belonging to different sexes. Thus in Paphos one adored bearded Aphrodite, called upon under the name of large goddess. In Carthage also Didon-Astarté was represented with the beard of Melkart. When king Mesa had removed Nebo with the Jews, it devoted this place to Astor- Kamos (name of the male divinity of Moabites). Some similar idea must be at the bottom of the myths of Sardanapal etdeSemiramis, of Hercules etd' Omphalé (1). In certain feastdays of the Baal god, the priests of the god androgyne showed in public vêtus diaphanous shirts of woman and rougeàtres, while the fem- (1) Duncker, I, p. 274. - Duncker translates Omphalé dubitatively “that which gives birth to. ” Then Omphalé would be identical to Léda; because in Hebrew Ledak means childbirth. In Albanian to give birth to says Ijind; from there the name of the town of Lindos Pindare learns to us (Olymp., VII) that the island of Crete was born express and left the sea to make honor with the Hélios god, forgotten by the gods in the distribution of the countries of the sphere. The two other ancient cities of the Peak also carry of old names pelasgic: one is called 'ly. \ vaos of JxÀ/-or which, in Albanian, wants to say: fertile plain; and the other, Kcipsipa., which is explained easily by Albanian iéfj.epe, Latin camera, my carried with men's clothes of the swords and lances. Here is, why Mr. Lenormand explains the name of um-faded Omphale (mother with sword). We would like to better translate large mother of faded, marvellous, enormous. Will it be necessary to also attach the Greek <px.^os or Albanian <fe \ irsi to the Semitic root pala? ^^ Bacchus. It is difficult to believe that the god who governs the culture of the vine, was not already venerated in times pelasgic. The dème Icarie, where Bacchus appears to be in the past adored, would draw it its name from ikerri, word African which means: goat? The name of the god himself (Dionysos) is explained by that of a Nysa place (there were of them five thus called in only Thrace) (I \ where it would have been born. The nymphs of Nysa nourished it and raised. - This proper name appears to be attached to a snu root to run, to fall drop by drop (2). On the other hand the name Bacchus does not meet in the Greek authors before Hérodote; as beside Bacchus is the Jacchus form, one wanted to see in this denomination a simple onomatopoeia (i^a, ia. 'xéa, to shout, make noise). It is to be noticed that in Hebrew bak wants to say to pour; bakbouk bottle; gephen bokek a luxuriant vine, etc the oldest memories of the bacchic worship are in Thèbes, which (1) Pope, p 284. (2) Benfey, Wurzellexicon, II, 53. seem to prove that it old Semitic influences should be recognized there. For Homère Dionysos is wire of Jupiter and Sole (1). However, Sémélé could not be regarded as another for me of “/xiw,

as one thought sometimes. Not only the second syllable of the word appears of Semitic origin (as in Kv^-éhn montium dea of Sx god), but the first is obviously in the same case. Though Hebrew provides several etymologies of the proper name which occupies us, we prefer that of Shammah-el: devastations de= or terror of = (i.e. inspired by) god. - However Let us note still the names of riySv and Teâyovf by which Hesychius and Etym. Mr. designate sometimes Hercules, sometimes Bacchus; they appear certainly of pelasgic origin (2). Gods cariens: Zeus Labrandeus, Osogo. In the old city of Mylasa, deselementssemitic appear to be itself mixed early with the primitive national worships. Lassen believed to have recognized in the name of the chief Arselis de Mylasa who went to the help of king Kaudaules of Lydie (towards 700), the Hebraic translation of the national god of Cariens: Zeus Labrandeus. Indeed Tanks-el wants to say in Hebrew chops (of God) and labrys means also axe in the idioms of the Lydie and the Decay. Old currencies of IVe century my (! ') Iliad., XIV, 325. ; 2) Probably of yjwetiy I drive out, I strike, I watch for. (Cpr. also yj&iy and there the Trent indeed the image of a god carrying a double axe (1). Cariens and Lélèges had to also adore a god of the sea. How could it be different? they not insular, navigators and somewhat pirates were not? But nobody still tried to give an account of the direction of the name of Osogo of Cariens, that the Greeks indicate by word Z” i/oTo “/<JW. An inscription of Mylasa where this strange name is, inscription raised by Mr. Waddington, was recently the object of new research (2). This name recalls others of them beginning consequently vowel (Ogyges, Olen). This vowel seems to contain a word meaning water, in Albanian oîij, genitive ovjsffe. Thus one says jj-ipnev oijsye watery snake today. But in the past the genitive could undoubtedly precede the name which it determined. However, ago is an old Albanian word meaning god; Osogo would be for: oujesago i.e. aqua- rum Deus (3). - We do not speak about Thétis, whose myth appears to have a Greek origin? though we tried to explain his name by that of the sea, which in Albanian says fîri. § 4. - General Reflexions on the religion of Pélasges. Want you to know people, study his religion and its gods. The naive naturalism which reigned at (1) Duncker, I, p. 419. (2) Archaeological review, November 1876, p. 234. (3) From where inférer can that Olen is: in aqua natits.

old Pélasges sufficiently informs us on the little extended sphere their ideas; they appear to be struck regular succession of the seasons, changes which it brought, then especially principle of the propagation of the species. The complicated and erudite theosophy of the Egyptian priests could not find no access on their premises; on the other hand they underwent ascending Semitic civilization; they partly adopted the worships that Lydiens brought to them, Assyrian and

Phéniciens; they modified them by mixing them with theirs. Indeed, the religious designs of the Semites are higher than those of Pélasges, in what they contain a tendency towards the monotheism. Non-seulement the same divinity can appear at it by terrible and beneficial acts, by striking the countries of sterility or by spreading fruitfulness; but it can summarize in it the forms, qualities and the aptitudes of the two opposite sexes. (V. higher.) The beliefs which the Greeks brought in the middle of the tribes half-savages of the peninsula of Balkan were undoubtedly purer, if they were not deeper. They in common had with the Aryâs antiques the worship of the gods of the air and the light, victorious of the demons, darkness and the dryness (Vritra and Ahi). The principle of the generation is rejected on the second plan in the théogonie of the Hindu ones. Let us add that the majority of the divinities to which one addresses oneself in Véda, are Indra gods, Varuna, Mitra, Agni, Asvînî, Maruta, Rudra, Savitar, etc In fact of goddesses, one meets there especially the Dawn (Ushas) and the Earth (Mahî the large one, etc). What strikes on the contrary in the religion of the Semites and also of Péiasges, it is the broad place which the goddesses of fruitfulness hold to with it, the goddesses Mères, maternity being the role assigned with the woman. It was noticed that in Babel the gods presented themselves by couples (Ball or Beautiful, Beltis). Thus the Greeks placed Héra beside Zeus, like representative the marital affection. They accomodated on their Olympe also Déméter and Aphrodite; even their Ar témis and their Athéné are only the idealized shapes of a Semitic goddess, sometimes hostile, sometimes favorable to the propagation. The Greeks thus made a great concession with the spirit of the religions, news for them, of the Semites and Péiasges; the number of the goddesses equalized from now on, if it did not exceed, on their premises, that of the gods; but the difference in sex is not the principal one, that which gives to all these types and these creations of Hellenic imagination their character, and notes it pleasure, not to be not unobtrusive, does not dominate more in the théogonie of Hellènes, which it does not make law in their manners, their arts and their history. § 5. - The woman at Péiasges and Lélèges. The woman, and it is there that we want to come from there, appears to have played another part at the primitive tribes of Greece that at the descendants of Deucalion with which they were going to divide the ground. Just as Déméter and Athéné they were che/it object of a particularly enthusiastic worship, the woman enjoyed there not only one singular regard, but it appears to have sometimes occupied in the constitution of the tribe a row higher than that of the man. By seeing the mother especially there, one regarded it as the base of the family and the company, and one allotted rights and prerogatives to him which, in our companies, belong to the men alone. This prestige which appears to have surrounded the woman among primitive inhabitants of Greece, came it following one long period from heterism, as some wanted; did the promiscuity of the sexes reign initially on their premises as it really reigned at Massagètes, then at Nasamons, them With the séens, Garamantes and other people of Africa? It is a question which we do not propose to treat. We do not affirm either only all these antiques tribes: Lélèges, Caucones, Lyciens, etc, underwent with an equal degree the yoke of the gynécocratie. We will restrict ourselves to group a certain number of facts that the old authors transmitted to us on this subject. It appears out of doubt that Pélasges and Lélèges had a marked predilection for the worship of the gods and especially of the goddesses of the generation and the reproduction. Pausanias teaches us (1) “that Amazones came to be established close to the temple from Artémis, in Ephèse, to put itself under the protection of the goddess, but that the sanctuary was not built by them. Its founders

(1) Pausan., V, 2,4. would have been Cresos, a native, etEphesos, wire of the Caystre river. It is this Ephesos which would have given its name to the city. Around remained Lélèges, old tribe, then much of Lydians; others were fixed very close, to request, like the women of the horde of Amazones. ” II is necessary to believe that this vicinity was appropriate for Lélèges, because they appear to have made it possible Amazones to fix itself on a crowd of points of Greece. These wandering priestesses constituted a gynécocratie arrived in its acutest state, which, because of that even, did not have any chance of duration. But in the areas of Greece, where Lélèges were maintained a long time, at Locriens, at those of Elides and Mantinée, the woman enjoyed an authority that we see him refused elsewhere. Polybe teaches us (1), that to Locriens Epizéphyriens, any nobility came from the women, and that these only were regarded as patricians who went down from the hundred houses, with female stock (“I O.tto TcÎv k*a.T<> \ > Oixikv). We already know by Hésiode that early Lélèges had entrusted to the direction of Locriens (2). Pausanias pays (3) that the oldest function of the college of the sixteen matrons of Elect consisted in the office déjuges with the public lawsuits, and it adds, that one named there not only oldest, but still those which were characterized by their birth. It is this college which by amicable agreement arranged an old quarrel which (1) Polyb., XII, 5. (2) Aojtpoj A.ehéyixv riyvisa^o Ko.kv, (3) Pausan., V, 16 and V, 15. 12. had remained between those of Elect and Cob; it lost its political importance later, but it preserved certain religious prerogatives in the worship of Junon. Little before, Pausanias told that Eléens offer drinkings not only to the heroes of their country, but still with their wives. - The gynécocratie is ensured for the high antiquity of Mantinée. Bachofen (1) would like to conclude it from the great number of female divinities adored in this city, such as: Vesta, Autonoé, Latona, Hera, Athéné, Hébé, Pénélope, Mœra, without counting those which appear in the mysteries of Samothrace; because, he, those of Mantinée as well as Arcadiens add, were plain to the inhabitants of Samothrace by the worship of Cabires, which was common for them. But the country where the woman enjoyed in the past and very a long time many privileges and an exceptional situation, it is Lycie. One knows that this one was, at the time of the immigration of the Greeks in the peninsula of Balkan, the refuge of the primitive race overcome, driven back and oppressed. It is there that withdraw Lélèges of Crete and the Attic (Lykos); it is there that we find the cousin of Teucer, Trambelos. Lyciens are the allies of Troyens; it is after all the same people; the cities, the mountains, the rivers of their respective countries, bear identical names. However, Hérodote (2) ensures us that Lyciens have an odd law that do not have other people. They took the name of their mother and not that of their father. If one (1) Bachofen, Mutterrecht, p. 354, (2) Hérod, I, 173, VII, 92,

ask Lycien with which family it belongs, it will indicate the genealogy of his/her mother and the grandmothers of her mother. If a free woman has suddenly linked herself with a slave, the children are regarded as noble blood; but if on the contrary, a citizen, even of the most famous row, takes a concubine or foreign, the children are excluded from the honors. Héraclide de Pont goes even further; he says that as of the oldest times, Lyciens were controlled by the women; and Nicolas of Damas ensures that at Lyciens the sons did not inherit, but the girls (1). How long was this gynécocratie maintained chez' Lyciens? It goes back to the legendary times (2). Bellérophon, after having pushed back Amazones and having overcome other enemies of king Jobate, is frustrated by this last of the reward which was due for him. He then begs Neptune to avenge it by flooding Lycie. Vainly following the devastations caused by the flood, the men beg Bellérophon to let themselves bend. But when the women advance with her meeting and “between in its eyes their tunics” Bellérophon open, full with respect to the sight of the emblem die métérien, withdraws itself and with its retirement the flood ceases. In spite of these concordant opinions of the former historians, and in spite of well-known obstinacy with which Lyciens stuck to their traditions, the inscriptions which one finds on their monuments, do not provide, if as well is as one succeeded in deciphering them, - no exem- (1) Héracl. Bridge., fragm. 15; Nicolas Damasc. fragm. 129. (2) Plutarch., of Virtute mul., C. ix. magpie in favour of the assertion of Hérodote, that Lyciens would have been named according to their mother and not according to their father (1). It should be believed that the primitive populations of Asia Mineure and Greece, put in contact with the races of the North where the role of the man was dominating, modified their manners, while leaving for the woman most of her prestige. The extreme care is known, with which Lyciens built their tombs (2). Believing firmly in another life, with a peaceful life after death, they endeavoured to ensure their bodies as of their alive asylum as inviolable as the Egyptians with their mummies. They could not have also left to the women the broadest place in the private life, as appear to have made the Egyptians, whose Sophocle says to us that they remained sitted in the interior of the houses working with the fabric, while their partners were going to provide for the outside with the needs for the life (31. And however, nobody says to us that in Egypt the organization of the company rested on the preponderance of the woman. Didn't the Athenians support that the Spartans also were controlled by the women, because those enjoyed in Laconie a freedom larger than in the Attic? It appears probable that in right times héroïquesles of the two sexes were not well defined. A tradition appears to be preserved in Greece, that at a given time, the men would have withdrawn with the women political straight. It is brought back by S. Augustin (1), which claims to have found it in Varron. It was under the reign of Cécrops. It was a question of knowing if the town of Athens would be named according to the goddess Pallas Athéné or the Neptune god. In the public assembly convened by the king, the men would have voted for the god, the women for Pallas Athéné, and as they would have had a voice moreover, they would have carried it. At this point in time at the instigation of Neptune, the men, to punish their wives, would have removed to them, initially, their right to vote; in the second place, it would have been defended with the children to bear the maternal name; finally, themselves would have been forced to give up under the Athenian ones, i.e. from this day they would have been only the wives of the Athenians and either of the citizens.

(1) Duncker, I, 423. (2) Duncker, ibid, p. 424. (3) Sophocle, (ED., with Colone, v. 328 and suiv. ;. Though this detached page of the history of the high antiquity of Athens has a character singularly apocryphal book, it seems to come in support of our opinion about the considerable role to allot to the woman in the world pelasgic. Vainly Mr. Bachofen (2) in his two works maintains us it wisdom, of the honest and peaceful spirit (svpo/x. /o., eaqpoffvvn) of the tribes living under the law démétérienne. They did not know to take row among the races which left a deep trace in the history and which have advanced the cause of progress. They did not have the force to impose their constitutive principle on their neighbors, they did not found anything of (1) August., of Civit. Dei, 18,9. (2) Das Mutterrecht and das Lykische Volk. large, they did not know to resist to the strong people, where the man was the Master. That is included/understood: the nations which live under the law of the woman, are nations casanières, where the virtues of the family reign. The men defend the native ground bravely in vain; as they take as a starting point the will of the weakest sex, they do not conceive vast projects, they do not dream of remote conquests, they do not only think of strongly constituting the city. There was from time immemorial, there are still today in Africa some tribes where the woman or, for better saying, the mother is used as pivot with the family and the company. Of VIIe with Xe century of our era, there existed on the borders of the Chinese empire, in which it was wedged later, a kingdom controlled by women (1). But here a fact which interests us in a particular way: the race which with that of Pélasges is oldest on the ground of the continent of Europe, that of Ibères, race which exists still today, in the north of Spain, under the name of the Basque people, lived unmemorable time and lives still now partly under the law of the woman. Already Strabon points out (2), that to Cantabres, the husbands bring a dowry to their wives, that the girls only inherit their parents there, and that it is with them that returns the care to establish their brothers. Similar usagessont as much demarquesd' a government gynéco- cratic. Bachofen endeavours to show that similar manners reigned in all the extent of the peninsula (1) The Mother, by Giraud-Teulon, p. 50. (2) StraboQ, III, p. 165. U Iberian; in the wars which they had there to support, Carthaginois and Romans retained as an hostage, not, like elsewhere, of the valid men, but of the women and the girls (1). However, these strange manners were preserved through the centuries among Basques. In his so interesting work (right of family to the Pyrenees 1859), Mr. Cordier proved that the husband on their premises is condemned to a secondary role, and that the law imposed by the French revolution, cannot raise it of its inferiority. “Still today in the country, when it is a girl who is

the elder one, it becomes the true head of the household, and actually the only heiress. Then still she exerts the power in the house and people of the country say, that her husband is its first servant; - with more its business man. He did not bring in the house, with his person, but his work and the hope of a posterity. With the eyes of the company, it is the woman who personifies the house and not the husband (2). ” After that G. of Humboldt can be right to allot to old Ibères, like milks principal of their character, the love of peace and the rest (3); we will not be astonished any more, when it is taught us that a intellectual aristocracy been lacking in Navarre, “C which it was not yet among Basques” only one poet to sing their glories, their traditions, their regrets; that they have writers, not artists, neither musician, neither painter, nor sculptor. Bottom of the race, (1) Bachofen, Mutterrecht, p. 145. (2) Giraud-Teulon. the Mother, p. 43. (3) G. of Humboldt. Gesammelte Schriften, II, 158.

us are said, is excellent, but a higher talent does not emerge any (1). ” The races living under the law of the woman did not have history and could not have some. Uncertainty where we are, at the place of the destinies of the people of Pélasges and Lélèges, perhaps partly holds with the mode under which he lived, and with the indifference for the superior interests of the human spirit that this mode seems to imply (2). §6. - Moral Reaction of the Greeks and the Hebrews. It would be undoubtedly bold to affirm that at the time when Yavanàs emerged in Greece, toules the populations sitting on the edges of the Mediterranean underwent the yoke of the gynécocratie. But what we know of the worships of the Semites, the African races and even of Pélasges; unquestionable knowledge that us (1) Louis - Moor. Travel in the Basque Country (in the Review of the Two-Worlds of February 15, 1877, p. 815. (2) If the Albanians, descendants of Pélasges and Lélèges, have a history and a national poetry since the XV° century, it estque, dissimilar auxBasques, ilsparaissent to have broken with manners and the habits of their ancestors. They were seen moreover obliged to defend a more expensive thing with the men than independence even, their religion. They took share, nowadays, with the heroic rising of Hellènes; they regarded the cause of the latter as theirs, and they were painfully surprised when they were seen frustrated fruit of a victory which they had helped to gain. However, they always hope for Confiants in the justice of Europe, supported by the word and the feather of their famous compatriot. Gilded of Istria and valiant phalange of friends which surrounds it, they wait until the day of the delivery rises finally on their controlled country. let us have prostitution of the women in Babel, young girls with Sardes and in Paphos, formation of groups of men and women devoted to the gods of pleasure, make us believe, that at that time distant, the reports/ratios of the sexes were not regulated in accordance with the laws of morals and the decency, and that the purer men of North, like the so sober inhabitants of deserted Arabia, could be shocked spectacle of the swerves to which they assisted. Excesses of a

naturalism naive, but unrestrained and irritating, were stopped partly and fought with excess by the races of elite of Yavan and Israel. The poetry and the legendary history of old Greece appear only one long protest against manners and impure habits and often bloodthirsty men of the Eastern races which already started to invade the ground of Greece. The city of Cadméens is certainly one of the oldest hearths of civilization phenician in Greece. It is there that men are strangled by the Sphinx, probably an idol of the Moloch god or the Astarté goddess; it is there that the “orgies” of Bacchus were celebrated très-anciennement; it that within the royal family occur, is devoted there by Asian and African uses, these incestueuses unions, whose marriage of Qîdipe provides us a sad example. From there the rising of the Greek populations; from there these ceaseless wars supported by Argos and its confederated against Thèbes, wars which ended in the ruin of the capital beyond Béotie and the expulsion of Phéniciens. In the legend of Argonautes, we see Jason subjugated initially by tempting and cunning Médée, then to leave the foreign one to link itself with a person of her own nation. Thus Ulysses finds at Calypso, Circé, of easy pleasures, but it is not forgotten there; it does not have no concern of being seen metamorphosed in pourceau, following the example his companions; its thought is at Pénélope and of his/her son, his heart aspires only to the holy joys of the hearth. Hadn't the Trojan War been lit by Paris, the Asian seducer? Didn't the Greeks fight there under the patronage of wise and virginal Âthéné and under that of Junon, protective of the bridal layer against Venus, goddess of the insane loves? Hadn't Hercules himself torn off arms of Omphale, and being able to take pleasure for guide of its life, it had not chosen the virtue? As for Thésée, the Hercules of Ionian, it is introduced to us in the mythical accounts which had course on him, like the incarnation of the Greek genius even. It is him which kills the bull of Crete and which puts an end to the odious domination Semites in the Attic and at the human sacrifices that it imposed; it is him which demolishes and expels ground of the fatherland Amazones, these priestesses armed with cruel Astarté and incidentally with voluptuous Ashérah. It involves with him Ariadné, the girl of Minos, until Naxos, but there it leaves it not to think more from now on but of its mission of liberator and king. However, we know today that this Ariadné or gné Aria was only another name for Aphrodite, that the inhabitants of Naxos venerated even two Ariadné, one in the middle of the dances and of the festivals; the other with all the demonstrations of mourning and desolation. It is manifest that this Ariadné thus joined together so opposite qualities of a beneficial goddess supporting the fertility of the ground and the fruitfulness of the women, and of a terrible, hostile goddess with abundance, the love, happiness, and that she is not other than famous Astarté - Ashérah of the Semites (1). It was natural that Thésée gave up the island of Naxos for that of Délos, and the worship of the Asian goddess for that of the god of the light, arts and poetry, Apollon. He was known as higher, than Pélasges and Lélèges had opposed only one low resistance to the taking possession of the ground by the worships and the colonists of Asia and Africa. They adored themselves the producing and reproductive power nature; maternity was for them the highest expression of this power. But they appear to have tasted only poorly the furies and the disorders which so often accompanied religious solemnities by the Asian ones. In Thesmo- phories which was later a Hellenic festival, as in the mysteries of Eleusis and undoubtedly also in the other mysteries, the women adored Jcte/j, emblem of fruitfulness, but they appear to be at the same time committed with an honest and pure life. In Lycie, Bellérophon does not fight only terrible Solymes and their gods (for example Arselis, i.e. (1) See Plut. Thésée, CH. xviu, and Duncker, I, p. 108. The name of the island of Naxos comes it from Hebrew nakad; in this case the direction would be: remarkable, excel? Or of Albanian

vitfy violent one, vehement, because of the exubérance of the rich person vegetation by whom Naxos was characterized? chop of God, for C/iars-El), but still the fanatic gynécocratie of Amazones. Under a torrid sky, and under more difficult conditions, Israel tested on its side, within its nationality, to ensure the preponderance the higher instincts of the human heart. One is struck resemblance which certain legends of the Greeks with the accounts of the Bible present. Bellérophon calumniated per Sthene bée, as Hippolyte was it by Phèdre, makes think of Joseph who remains faithful to his Master and pushes back the love of the woman of Putiphar; Hercules, Ulysses, Thésée were torn off with pleasures where manners and the worships of foreign races had plunged. Thus Samson, who had dropped himself, irritated, between the arms of Dalilah, leaves his lowering by an effort of his will, and by a last exploit, avenges its people and itself. More severely than the Greeks, the Hebrews proscribed the vice that certain religions ordered. The laws of Lévitique and Deutéronome defend to raise statues with Astarté, to carry in the house of Jehovah the price of the prostitution, to split the skin, to be made give the tonsure (as it was the use in certain worships of the Syrians). No eunuque was to enter the company of Israel, no woman to wear men's clothes, no man of clothing of woman (1). Like the Greeks and much more than the Greeks, the Hebrews were hostile with the human sacrifices. Though the Bible mentions of them some in the history of Israel, (1) Duncker, I, p. 275 (edict. from 1874).

the account of the Genesis showing us Abraham ready to offer to God the blood of his only son and stopped by the voice of God himself, condemns these sacrifices in theory. Abraham in the place of his/her child, sacrifices a ram to Jéhovah. Thus Iphigénie should not perish under the knife of Calchas. A hind is substituted to him on the furnace bridge of Diane. The goddess saves the girl of the kings and in fact her priestess. Indeed, according to the belief of the former Semites, the life of elder several wire was due to Jéhovah. The mosaic law replaced in a regular way this dreadful sacrifice by the surrogat of the paschal lamb and, in a more general way, by the circumcision (1). But Phéniciens preserved it, and they propagated the use in their colonies of it, in the islands of Egée, on all the coasts of Greece where they established their stations. We found the traces with Thèbes of them, in Sparte (Artémis Orthosienne), in Halos (Athamantides), on the Lycéen mount in Arcadie, in Athens even (girls of Erechthée). The antique worship of Aryâs had not known these bloody atonements. They were abolished everywhere, after the expulsion of Phéniciens, thanks to the softer and more human religion of Hellènes. Would the resemblance of certain legends and traditions of the Greeks and the Hebrews be simply due randomly or to funds, commun run with all humanity, high feelings which can extremely well be done day at the same time on several points of the sphere? But, could one answer, Assyrians and especially Phéniciens exerted an influence (1) Duncker, I, p. 278 (edict. from 1863). deep on the beginnings of Greek civilization; didn't the vessels of the latter which carried everywhere with their productions, industries, the letters and the legends of the motherland, count among their sailors, their sailors or their slaves, of the sectateurs of the mosaic faith? Nothing prevents from supposing that reports/ratios thus existed in highest antiquity between Israel and Javan. A bringing together presented by Mr. Duncker between a biblical account and

a Greek legend, would tend to corroborate this opinion. The Greeks called Melikertes (Melkart, i.e. Hercules) which they venerated in Corinthe na.^M^a>v, i.e. the fighter. They tell, that Hercules Palœmon would have fought with Jupiter dansl' arena in Olympie, that Jupiter would not have succeeded in overcoming it; that Hercules Paleemon would have fought with Hip- pokoon, and that it would have been wounded with the thigh (1). It is the young and beneficial god, observes Mr. Duncker, who fights here the former god relentless and frightening, quiluiôtela force to harm from now on, but which does not leave the fight without being itself reached. Thus the Bible teaches us how Jacob fought with Jéhovah with Pniel in darkness. Jéhovah is a terrible and courroucé god, of which the aspect keep silent. Jacob can throw the eyes on him only nuitamment. He fights with Jéhovah until he obtained from the latter the promise to save his race, to cover it its protection, to fill it its benefits. He tore off in Jéhovah his blessing, he will be called from now on “Israel” that which fought with God; but it is (1) Pausanias, III, 9,15,3. wounded with the thigh. The genius of the two races arises highly in the so different way of which they considered the myth cananéen. Where the Greek believes to recognize the triumph of a generation of more human and more intelligent gods, the Hebrew wants to see only the effort made by the Juste to secure divine protection (1). If Europe did not become another Asia, it is to the Greeks and more still in Israel than let us owe we it. While penetrating in the beautiful climates of midday, the Greeks seized body with body the East, brilliance of wonders and already growing old. Of this strong pressure are left masterpieces poetry and visual arts, which revealed with the human nature its own splendour, which still today confuses at the same time and raises our imagination, and is used as guide with our taste. The race which gave birth to them, another Sole, perishes after the achievement of its task. Its creations alone survived; the ideal of beautiful remained upright in the middle of the ruins of antiquity. Concurrently to another ideal not intended grew to him to produce harmonious worms and beautiful statues, but to make the more perfect hearts purer and men. It was the ideal of the good; he to make a fatherland on ground, such was the mission of Israel. This fatherland which it was necessary to initially dispute with hundred keen enemies and of which later tore off it, one day, the iron of the Romans, extends today almost to the borders from the civilized world. Thanks to the moral law proclaimed by Brace, with the prophets who commented on it, Christ and the apostles who gave him (1) Duncker, I, p 372,373, edict. from 1863. all its application by preaching it to Nice, Europe is devenne a Palestine news. By an odd misinterpretation, the race which had brought safety to the world, had only remained excluded from the great community of the people. She persevered however and after a eighteen centuries martyrdom, she triumphed. It could not about it be differently. We live in a time when in spite of contrary appearances, the faith and the reason are about to give the hand and to make peace. However, of which, if it is not of Israel, can one say: what it was right faith in its reason, and in its faith? How thus it could have perished? The history would be nothing any more but one long comedy, bloody and méprisable; mankind would have been dishonoured. Israel had faith also in the human nature, in the future which belongs to God. The posterity always returns justice, early or late, and it was late this time, with those which are strong, faithful and honest until the end.

FIFTH BOOK IAVAN, YAVANAS & IONIAN

§ 1. - Japetos. Genesis and oldest traditions Greeks. The Greeks did not have any memory of their origin; at the most beautiful time of their history, they did not hesitate to proclaim autochthones. This claim with the tochthonie filled them of pride. Arcadiens, which during centuries had not been worried in their mountains, were said older than the moon (1), and the Athenians, not to yield it to the inhabitants of the most rustic canton of the Peloponnese, affirmed that they had the age of the sun. A very old legend should however have recalled to all the Greeks indistinctly, who they came by far; because this legend gave them for first author Titan, (1) Schol., AD Aristoph. iVub., 398. Japetos. Wasn't this him, that via Deucalion, killed Helene, the grandfather of their race? However, Japetos itself was presented like the son of the Ocean and Asia, and this darkened tradition and as erased by time is being in conformity with the truth than the assertions ventured rhéteurs as philosophical Isocrate oumêmede commePlaton.il is not need to recall, I suppose, than Japetos, in the little changed form of Japhet, is considered in the Genesis, **** > ''' * ' **/>? * like young person of three wire of the Noah patriarch. T? R \ v*re' etia. Ar* the names change, but the funds even of our Ge FF U pr&tict. ''° tripartite nealogy remains in the antiques accounts of India. Those mention the country of Kashmire where the Genesis speaks about the Ararat mount; Japhet of the latter, for them, is Dyapati. This name, by its formation, reveals us an origin all arienne. It is necessary to draw aside the etymology suggested by Otfried Muller (lâveros of /crrra, to strike, spring, because of the part played in Greek mythology by Titan); it is necessary to also be wary of that which hébraïsants put in front of beautiful HS*, flourishing, because of the clear dye, coloured which characterizes the men of North, especially when one compares them to the inhabitants tropical countries, with wire of Cham to the dark dye (1). The homophony which strikes us in the Dyapati names, Japhet, 'Is^rêTÔj, could be under consideration like a result of the chance; but she repeats herself in that of Javan of the Bible, which is presented to us like the son of Japhet; (1) Hebrew Cham means heat; chemi black cotton soil. in the Ion of the Greeks and Yavanas quoted by the authors of the peninsula of Gange. The oldest shape of Ion at Hellènes is '1<W, 'làfav, 'Lâ.fmi. It is already in Iliade (1). It is employed constantly by Eschyle in its Persians and its Begging, and by Aristophane in its Acharniens. Neither Eschyle nor Aristophane were unaware of that Persians understood by Jâon, not only the Ionian ones, but all the Greeks. It was the same for the Hebrews, as well-known passages of Daniel and Ezéchiel prove it. Finally the Hindu ones seem by the name

Yavanas to have designated in block all the people of the Occident. Javan, according to the Genesis had four wire: Elishah, Tarshish, Dodanim etKittim. One developed much the regions or the cities to which these four names can be referred; it is a question which we do not propose to treat thoroughly. We indeed think like fire Bœckh, that by Tarshish, one should not hear Tartessus in Spain, but rather Tarsus, old capital of Cilicie, where from time immemorial one saw flowing much from abroad, and where, according to a well-known tradition, Triptolème had led, at one time former to the Greek history itself, an Ar giens colony. Kittim can be identified without hesitation with the island of Cyprus (2) invaded early by Po (1) Iliad. II, v. 685. (2) One understood by Kittim the islands and the coasts close to Asia Mineure. The plural ending explains this denomination besides. One also knows, who in high antiquity, the proper names of the individuals often indicated either of the whole people, or of pulations of Palestine. But the Greeks also were there little of times after fixed at Salamine, Kourion, Soli, Kition even. In bilingual inscriptions arrived to us, the words îshkitti which désignentun Cypriote, are in the text phenician placed compared to the Greek text. In Elishah, the ones wanted to find Hellade, the others Elides it. Those which will lean for the first explanation, will quote Ezéchiel making come purple “from the Elisha island,” and they will make the point that in Hermione one collected the famous shells which provided the so required color. But, when well even Ezéchiel would have thought, while being expressed like it makes, in whole Greece, I would still persist in believing that the Semitic word answers Elide attended by Phéniciens. These are the latter which partly gave their names to the rivers, the cities, the headlands and even to the kings of the country, and perhaps with the country itself (èl god) (1). Lastly, in Dodanim everyone can recognize easily Dodone, the oldest religious center of Greece. But those which would like to see Semites everywhere, claim that Dodanim is only another form for Dedanim, well-known tribe of Arabia; without counting that others, being based on the extreme resemblance of the letters D and Hebrew R (~ \, “I), would like to read Rhodanim. The island of Rhodes was colonized early by Phéniciens; the names of the mountains and the Gods that one adored there, are Semitic. However, the name of the island itself is not explained by a Hebraic root. In Greek, psJV means the rosy one, which does not give either a satisfactory direction. We would like to best explain by Albanian pefoiy I surround, or the preposition ppéS around, with the entour, pciréa. ring of a barrel, or ppouîr I roll to make smaller, I collect. Rhodos would be the small round ground. It is necessary to acknowledge that names of the three towns of Rhodos: Lindos, Jalysos and Kameiros also appear of Albanian origin. Lindos comes from hjivS' I give birth to, and perhaps means nativitas Deœ; there was in this city a famous worship of Athéné, Astarté de Sidon. We indicated to book IV the etymology of Jalysos and Cameiros. institutions or of the phases of civilization of these people. It is obvious that a man alone could not be called Kittim or Dodanim, not more than under no circumstances would it exist Amphiktyon alone, a around remaining individual. The practices of abstraction were not very widespread in primitive times, and the imagination of the men liked to pile up then in a person of the ideas or beings collective. (1) One finds in Elides a Jardanus river being thrown in the sea close to a Phea city (peh stops, mouth); a city and a source of the name of Salmoné (shalàm peace). - The same name meets in Crete, where it indicates a headland, - finally king Salmonée, wire of Eole, brother of Sisyphus and father of a girl called Tyro. (Cpr. the name of the town of

Tyr.) However, there is no reason to reject the Dodanim lesson. The coasts of Epire were perfectly known of Phéniciens. A légendo reports that Cadmus was transported towards the end of its days with his Harmonia wife at Enchéléens, tribe of ITllyrie. One is not unaware of that there was in Chaonie, not far from the edges of the sea, an old Phœnike city, and all close a Scamandre river. In Epidamnos, in Yllly- laugh nova, one found the traditions religious of the year

Thèbes tick and more than one to remember the East. Let us recall that in the south of the current city of Bérat (Antipatria), there were two small towns of the name of Ilion. § 2. - Seniority of the traditions of the Genesis about lavan, Some opinion that one creates EC genealogy of the Genesis, by what it learns us as by what it conceals, it seems to prove that it is former to the Homeric poems, i.e. with the oldest traditions of Greece. Indeed, this genealogy us watch-T-it not Semites maintaining the relations with Dodone, the most ancient hearth of Hellenic civilization? It does not mention any of Delphes, Mycènes, Argos, Iolkos, Corinth, Thèbes. It names Javan, it is true; unfortunately the Ionian ones do not play any serious part in the Trojan War, and the rare passages where Homère depicts them to us vêtus their long trailing dresses (Ihnsy^hai/es) are suspect in more than one way. It is not all: the Javan form of which the Genesis is useful, is obviously older than that D " iiW of use among Greeks. The name of Javan preserved in the Bible its two has primitive. However the word does not find its explanation in the Semitic idioms. Hebrew Javan seems to mean to ferment and have given rise to the two words javen mud, and jajin wine. Us here are brought back behind to Sanskrit yavanas or yuvanas, forts, young people, brilliances. The comparative one and the superlative of the adjective is known to us by grammar sanscrite: yavîyas. yavîshthas. The word yuvan OMyavan, fact part of the great number of words which constitute the vocabulary common to all the aphetic populations J. Be necessary-it to believe that to one prehistoric time, Aryâs of Indus gave the name of “young people” and of “vigorous” in the bold emigrants who went ahead towards the unknown areas of the West? Be necessary-it to believe that they were indicated under this name by the Assyrians, the Babylonians, the Lydians, Phéniciens? But then, when we meet this name of Yavanas in the epopees of Râmâyana and Mahâbhârata, it ceases being a proof against high antiquity of these poems; this name would not have been pronounced for the first time in front of the ears of Hindu at the time of the conquest of Alexandre; since they would have given it more than five thousand years before to the Western tribes of their own race! The word of Yavan, under consideration like adjectival name or proper name, appearing very-old in the East and relatively new among Greeks, Movers emitted the opinion that the Asian ones would have initially imposed it on the Greek populations with which they would have been most frequently in contact, i.e. with the inhabitants of Millet, Ephèse and with the others ten cities of the confederation known as Ionian, then by extension to all the Greeks together. It is extremely well. But how to admit that a nation being aware of its dignity and not being forced by the conquest is not solved there to exchange its own name against another by which like it foreigners to indicate it? The thing, in truth, is if not very probable, that it appears urgent to determine before all the moment when the name the Ionian ones starts to make some noise in the history in general, and in that of the Greeks in particular. § 3. - First mention of Ionian in a Greek historian.

There is a passage in Hérodote (I) where the Ionian ones are presented as being about contemporary establishment of Phéniciens in Greece under Cadmus, and where they are regarded at the same time as their closer neighbors. Phéniciens would have spread, known as-it, the use of the letters among Hellènes which, hitherto, did not know them. The Ionian ones would have been under this relationship the intermediaries between the whole nation and Phéniciens. Installed very close to them (- repioineav <T “ff<tea.s}, they would have received the alphabetical characters from them, and they would have slightly modified them. Also, adds Hérodote the letters phenicians or “cadméennes” resemble-they especially to the Ionian letters. Moreover, the Ionian ones not call since the olden days the books &i@Mu>, but fiySéfcu goatskins or ewe, (1) Hérod., V, 58. - and, so far, much of barbarians make use of these skins to write there. The chronology of Hérodote is prone to guarantee: for him Cadmus would have lived about 1500; but, according to the most recent research, the colonies the oldest desPhenicians would not be former to 1300? This date would assign however with the existence of Ionian higher existence than the events of the Trojan War. The other passages where Hérodote mentions Ionian seem to have milked with more recent facts (1). The Ionian ones, we known as-it, appear to have wanted to receive only twelve cities in their confederation in Asia, because, at the time where they lived the Peloponnese, before being expelled by the Achaens, their territory contained only twelve cities pareillement, and that this number had been preserved by the Achaens their successors. - Be-EC well by the name the Ionian ones that one did indicate commonly the former inhabitants of Achaïe, before the invasion of the men of North? Among inhabitants of the septentrional coasts of the Peloponnese, known as Pausanias (2), one quoted like first king Egialée, born from the ground. Egialée wants to say: inhabitant of the littoral; from there the name of Egialéens given to the tribes which extended since Dymé, located at the extreme West, until Trézène, the city bordering on the side of the East. Indeed, all this territory, which time of the Trojan War appears to have obeyed the sceptre of Agamemnon, is called JEgialos by (1) Hérod., 1,141,146. (2) Paus., II, 5. Homère (1). Congeneric tribes, speaking the same dialect, lived the Isthmus, the Attic and the Eubée island, and were included/understood later, according to the opinion of Dun- cker (2), under the name of Ioniens. One would be been willing to believe that the Amphictyonie antique which sat in the island of Calaurie and to which belonged the seven following cities: Hermione, Epidaure, Prasies, Nauplie, Egine, Athens and Orchomenos, were especially made up by the Ionian ones. It existed before the invasion of Doriens, since Sparte replaced Prasies there only later, and that Or- chomenos seems to appear in it in the place and place of Thèbes, of which it is not question. It is certain that Minyens d' Orchomenos, which did not want to be subjected to Arnéens come to occupy their country, took refuge with Athens, metropolis of Ionian, and asylum of the antiques Greek populations expelled of their territories. § 4. - Ion and Thésée.

In the high antiquity of this last city, two names shine of a purely legendary glare; they are those of Ion and Thésée. They seem to be attached to two facts of extreme importance for the future of the Attic: the meeting of all the communities of the canton under the supremacy of Athens become capital, then the stamping from the country of the yoke of Phéniciens, of which (1) Iliad., II, 575, cùynt.xi) V you àvct (2) Duncker, III, p. 91.

Minos is, in the legendary history of Greece, the most projecting representative. Though the two facts are allotted by the tradition to only Thésée, it is necessary to believe that the famous <rw<im.is [j.<> (is at least partly the work of the heroes appointed under the name of Ion and of Xu- thus father of Ion, while the expulsion of the worships and the Semitic garrisons, which was the natural sequence, will have been carried out by Trézénien Thésée. Hérodote, which is the faithful interpreter of the ancient legends, calls expressly Ion the general of the Athenians (1). Indeed, Xu- thus having come from Thessalie to be established in Tetra- polished (made up of the four boroughs: Œnoé, Trikorythos, Probalinthos and Marathon), Ion, his/her son, carried help in Erechthée, king d' Athènes, fighting painfully against Eumolpos, king d' Eleusis, and its Thraces. Eleusis was joined together in Athens, and Ion was proclaimed sovereign of this last city. According to another tradition, Xuthus, wire of Eole, would have helped Erechthée to overcome Cholcodonti- of Eubée. In any event, it will not be without the long ones and persevering efforts that the Ionian ones of Tétrapolis will have managed to be fixed on the large close island. The unification of the Attic appears to have been the result of internal conflicts, burning and prolonged; because we find in Athens, after Ion, or beside him, a king Pan- dion which divides the country between its four sons: Pallas, Lykos, Nisos and Egée. The division of the Attic in four districts (Sounion or South, Diakris, Mégare and the Isthmus, and finally Athens and its surroundings), are one of (1) Hérodote, VIII, 44. facts very few on which the serious authors of Atthides were about all of agreement. It would be Thésée which would have put an end to definitively this state of affairs if threatening for independence of the canton. Thésée was to have achieved all the philosopher's stones of the legendary past of Athens; it was necessary that it was as large as the national hero of Sparte, and than he presented himself in the legendary history of Greece like another Hercules! On the other hand, it is in Ion that the tradition allots the distribution of all the inhabitants of the Attic in four classes or tribes, or rather she personifies these four classes in the names of Géléon, Hoplès, Arga- as of, ^Egikoreus, aïeux of the four groups of citizens, and at the same time wire of Ion (1). However, it appears established according to recent research, that it is necessary to see in these four tribes four corporations peerage-books, drawing their name at the same time like life which reigned in their respective districts and of the row that they occupied in the whole canton (2). The first tribe was that of Eupatrides of Athens, whose properties were located in the valley of Cephissos, Géléontes or the Famous ones, of yths~v or ytM.v which in the past had the direction of ha.fji.veiv. Thus Zeùt yehéav is resplendent Jupiter (3). The second tribe was that of Hoplites or warriors confined in Tétrapolis de Marathon, virile population which had as a Hercules owner, and Dioscures; (1) Bœckh, Course of Greek antiquities, 1836. (2) Duncker, III, 511,512.

(3) Bœckh explains yeahéaf: farmers or: farmers? while the Athenians venerated, with Erechthée, preferably Pallas Athéné, the goddess of the ploughmen, as those of Eleusis dedicated a dedicated worship with Déméter, protective of the fruits of the ground. Indeed, the former families of the campaigns of Eleusis, whose family tree was attached to Triptolème and Keleos, formed the third tribe, that of Argadeis or ploughmen; and those of which all the richness consisted in the herds of goats which grazed in the montueux grounds, extending from Parnès to the headland of Sounion, undoubtedly constituted the fourth tribe, that of the sEgi- koreis. But if criticism succeeded in disentangling the true direction of the division of the Attic in four tribes, it is manifest also that the tradition which us informs of it, must be identical, or little is necessary some, with the legend, according to which king Pandion divided the country between his four sons: Egée, Nisos, Lykos and Pallas. There is a difference however. Nisos had for its part the Isthmus and Mégare, territory which does not answer any of the four tribes referred to above and which appears to have belonged a long time to those of Eleusis. On the other hand, in the division of Pandion, we do not see a place for the noble families of Eleusis, included/understood in the class of Argadeis. In the fights which preceded the avramiff^tis, the preponderance in this corner of old the Attic would have belonged sometimes to Eleusis and sometimes to Mégare? One includes/understands extremely well that day when Eleusis ceased being a chief town, and where the central government was established in Athens, it was more difficult to defend the territory of Mégare against the companies of Doriens, Masters of the Peloponnese. But as long as Pélopides reigned in Mycènes, the canton of the Attic extended to the territory from Corinth, almost at the place where Thésée, in remembering the victory gained by him over Sinis the ploy or of pines (Trnvax.à.fj.Tnnf), instituted the Isthmiques plays, with the celebration of which the Athenians, even after the conquest of Doriens, always took share, and where they enjoyed certain prerogatives. It is there that one saw, according to a tradition devoted by Strabon (1), the ancient terminal which carried on its Eastern face this inscription: Tâcf' ovy) YltKoirwvHSof with-K^' 'lavia. and on the opposite face: Tettf' érri Tli^Trwvtiaof, ovx. 'lut/la. Let us recall lastly that, according to a note of Pollux (2), Cécrops would have divided the Attic into four districts: Aktœa (the southernmost point), Mesogœa (the center), Paralia (the strip of land since Sounion to Athens) and Diakris (the territory since the Parnès mount until Brauron and Marathon. (1) Strab., IV, p. 392 and Plutarque Teas., CH. xxv. (2) Pollux, VIII, 109. § 5. - Continuation of the same subject. - Thésée, Ion and Ionian. While there looking of close one is convinced that the authors of Atthides and the writers who followed them, considered the old story of the Attic as we see the objects refracted on a sheet of paper white in a camera will obscura. These objects are reversed, and the men walk on their head. One could never have persuaded with an Athenian that Salamine had not always been a Greek island, that Phéniciens had probably given him its first inhabitants and even his name (shalôm peace); that, when Teucer expelled by his/her father, is established with his companions

in another Salamine, that of the island of Cyprus, it was not a colony which it founded, it was with the metropolis that it turned over. The true colony it was Salamine Greek. Thus the Athenians, accustomed to see in the Attic only one canton strongly centralized could be explained only by one division between wire of one their former kings the primitive parcelling out of their country, whose memory vagueness had however been preserved. Many attempts to put an end to it had to be made; the need to link itself to overcome and absorb old natural countries, Pélasges and Lélèges (1), then to push back Phéniciens which on several occasions had taken foot on the coasts of Atti- (1) See our observations on EWT6TH, XoAA” '<T<*/, Ai/xo;.

that (1) had to ensure success finally of them. The Athenians allot to only Thésée, which was perhaps the work of several chiefs and the efforts of several generations. Furthermore, Thésée (Qnaeii) is a verbal substantive of creation perhaps rather recent; it means: founder. This circumstance alone would undoubtedly not be enough to dispute the existence of a king having borne this name. The famous lyric poet didn't Tisias keep the name of Stésichoros which were worth to him its occupations and a happy innovation introduced by him into the constitution of the choruses? At all events, Thésée is for us the representative of old the lonie legendary and heroic, this lonie which did not include/understand only the Attic and Eubée, but still Achaïe and part of Argolide, in particular Trézène, the native place of the hero (2). The Athenians were forced to grant that Thésée was not one their fellow-citizens; and it is about certain that the movement which unified the country by subjecting it to the direction of Athens, did not leave this city; its mythogra- phes would not have failed to make known to us a so glorious event. Thésée had its strong castle with Aphidna; it overcame in Marathon the bull come from Crete through the sea; it is more than probable that it (1) The fact of an old phenician establishment on the ground of the Attic appears attested by the tradition that king Porphyrion would have reigned there before Aktaeos. Porphyrion, it is the sinning man the famous shells. The bull of Marathon come from Crete, the troop of Amazones combatant in the streets of Athens against Thésée, and the tribute of human flesh that the Attic was forced to pay in Minos; as many evidence of the hegemony exerted by the Semites on the children of Erechthée, and probably on the Greeks of the islands and the ports. - Pausan., I, 14,7; Duncker, III, p. 97 and suiv. (2) See what we said on Trézène to the second book. will have been the chief of the Ionian benches in trimmings of Diakris. We think as Preller that Hoplites de Marathon were entirely composed of Ionian, and that, if Ion itself cannot pass for the proper name of a king or a famous individual, it indicates at least a time when this name glorieusement was glorieusement carried by part of the population of the Attic and perhaps of whole Greece. We know, indeed, that apart from Trézène and of Achaïe itself, other regions of Pélopo- nèse were inhabited by the Ionian ones. Such was the country of Pylos where reigned Nestor and Nélides, which later took refuge in Athens. One met besides in Elides a river of the name à' iluav which was an affluent of Alphée. One found in Messénie a place Kohavifes (1) inhabited by the descendants of Athenians, who would have been led there by king Colœnus, which would have been former to Cécrops even. These Ionian would have adopted only late manners and the language of Doriens. Let us not forget that Ko*.<at>l>s was a well-known dème of the Attic, the borough where Sophocle was born.

We expressed the opinion higher, than Prasies, like the others six villesfaisant left del' amphictyonie Calaurie, could have been an Ionian city well. - But, there existed precisely in the Attic one " [dème Prasies, which confirms our assumption singularly. Or Prasies of Laconie was simply a colony attic, where part of the inhabitants of Prasies (1) Pausanias, IV, 34,8. took refuge in the Attic at the time of the conquest of the EP loponèse by Doriens; what would not have taken place, so reports/ratios of good friendship had not existed between those of Athens and Prasies. We can say as much the island of Cythère of it, where Phéniciens established a station whose existence goes back to the Almighty antiquity. We already know by Hérodote which they are especially the Ionian ones which them first of all the Greeks entered in relation to these people if trading of Palestine. However, there was precisely in the Attic a dème which bore the name of Kvànpof. The Ionian ones thus have, at one time former to the reign of Pélopides, cover of their colonies all the turn of the Peloponnese; part of Illyrie even appears to have borne the name of Ias. There is among the dèmes Attic of the names which are repeated in other parts of Greece and abroad, like OM “, 'K “pi “, MÉa/t”, 'E^aiovs, M/auto*, T “/x7Ô “. But we wanted to emphasize only those whose names are found in the countries which were completely dorisés later. Edges of the Peloponnese having been inhabited formerly by the same race, that one indicated sometimes by the name of Egialéens (1), sometimes by that the Ionian ones, it is not difficult to find the reasons which can have contributed to make withdraw these names with those which lived the edges of midday, while leaving them to the inhabitants edges north. North remained in a narrower religious communion with the men of the Attic and (1) Dictionary of Pope continued by Benseler, p. 29. of Mégare, and appears to have formed with them a species of confederation. The inhabitants of the other parts of the peninsula, while keeping the generic name of Ionian, could indicate themselves by the name of the city or the territory which they occupied. Thus the She-cats, Suèves, the Vandals, Thuringes were all German, “Diutisk” i.e. populares, without however being called thus by the foreigners and without taking this name while speaking about themselves. But what appears especially during a certain time to have darkened the glare of the Ionian name, it is the glare thrown during the century which precedes the Trojan War, by the powerful dynasty of Pélo- pides. It was so dominating then, that one saw only it in the South of Greece, as one saw only that of Eacides in Thessalie. Pélo- pides had the roots of their power in Argo- lide; they reigned especially on Danai; Achilles ordered of Myrmidons and Hellènes. But joined together under the walls of Troy, the troops of the Peloponnese and Thessalie are indicated by the Achaen name. This name appears to stick especially to the military forces, so to speak continental (1) of the Greek populations organized and controlled for the first time by energetic families, valorous chiefs. The name the Ionian ones, on the contrary, appears to apply preferably to groups of adventurous sailors, being established volon- (1) In spite of passage of Iliade, 1,108, where it is known as that Aga- memnon reigned on many islands, it is certain that at the time of the Trojan War, the navy of the Greeks was not yet quite frightening. Cariens still played a great part in the Aegean Sea. third of Ci from there on the edges of the sea, going to the front of Phéniciens, of which they seem to have sought the company and on the traces of which they appear to have gone early.

Homère does not refuse undoubtedly courage with kings such as Nestor and Ulysses, but he especially regards them as the first by the resources of their spirit, the trick and facundity. § 6. - Doriens in front of Athens. One knows the revolution which upset, sixty years after the Trojan War, bases of the small states of Greece. Thessaliens, left Epire, made irruption in the Hémonie antique, on which they imposed their name. All those which do not want to be subjected are forced to emigrate. At this point in time Arnéens leave the edges of the Maliaque gulf, are thrown on Béotie, occupy Thèbes and Orchomenos; that Doriens gone down from Pinde, settle initially in the small territory which always bore their name since (Doride); then, being there with narrow, move towards the West, involving Etoliens, and joined together with them, pass the strait to Naupactos and make following long and keen wars the conquest of the whole Peloponnese. Deprived of their grounds, the Achaens of Argolide and the Mass denies throw themselves on the inhabitants of the coast of North, Egialéens, subject them partly, and partly expel them. In the middle of general confusion and misfortunes where the conquest plunged the old populations, it

canton of the Attic was the asylum of all those which preferred the exile with the constraint. Pélasges of Larissa, Lapithes de Gyrton and of Elatée, the big families of Orchomenoset de Thèbes, those of PylosetdeTrézène, Egialéens finally or Ionian, which had occupied the canton, from now on called Achaïe, had come to take refuge on the hospital ground of the children of Cécrops. Doriens, after being itself seized Corinth, solved to attack the Attic, to conquer it and join thus, by the Isthmus, Doride their second fatherland. If the company had succeeded, Greece would have passed later under the yoke of Sparte, and the name of Lacédémoniens would have perhaps supplanted that of Hellènes. It was not thus. Already Arnéens, which had wanted to start the Attic on the side of north and to detach Œnoé from it, had been pushed back by Mélanthos. This last was proclaimed king by the Athenians in the place of Thymcetes (1), which had not dared to take up the challenge that Xanthos, king of Arnéens, had carried to him. When Doriens, led by kings d' Argos and of Corinth, Althsemenes and Aletes, were thrown in their turn on the possessions of the Athenians, the latter which had seen however enlarging their rows per so many fugitive come from all the corners from Greece, defended themselves only with sorrow against these new invaders. An oracle had promised the victory in Doriens, if they did not make any evil with king d' Athènes. The remainder is known. Codrus (2), wire of Mélanthos, was devoted for his and saved its country. The legendary history of the Attic knows more than one example of a similar devotion. There is no serious reason to doubt dead Codrus and the effect which it produced on Doriens. The races of the primitive world were nuns until the superstition. One was made the war for the image of a divinity; one dropped the weapons to the appearance of an eclipse. Still, of the time of the war of Pélo- ponèse, the Athenians let themselves guide in their policy by old oracles. Doriens gave up the idea to conquer the Attic, after having detached Mégare of it and the Isthmus. Perhaps they was also says that the not very fertile ground of the Attic was not worth the sorrow to be disputed by long and bloody fight. At all events, if success remained with the Athenians, that could be only one negative success, which should not have brought back any kind of glory to them. If it had been differently, the chroniclers of the Attic would not have failed to maintain us. (1) Thymœtes etc.it the last king of the dynasty of Théséides, and Mélanthos, the first of that of Nélides.

2) In Albanian ofpe does not mean hill; but the word và should be also considered. Solid, valorous Fe. Cpr. “ApTê^c/f Ka.fpea.Tis. The independence of the canton had been saved, thanks to the contest of many exiled which had taken refuge there, and whose majority will have belonged to the Ionian race. But the country was out of state to nourish such an addition of inhabitants; the newcomers had soon to think of seeking a new fatherland. Pélasges, to which one had, perhaps because of their different nationality, assigned a ground with share, emptied the places the first and were established in Chalcidique. They were followed of Cad- méens and desMinyens of Iolkos and Orchomenos, which went to occupy Lemnos, Imbros and Samothrace. Egialéens seized the majority of Cyclades and were fixed first of all at Naxos. But the most important group of émi- grants was that which, led by the son of king Codrus, Nélée, founded the large Millet colony. Later, one of the young brothers of Nélée, Androklos, with the head of another troop, tore off the town of Ephèse to the natives. Of course, the movement which carried initially the old tribes of Homeric Greece towards the Aegean Sea and the coast of Asia-Minor, did not stop there. Of all the parts of the country, which later will be called Hellade, valid youth, sprang with the easy conquest of the islands and the occupied territories by Cariens, lesMy- his, Lélèges and the Lydians. The descendants of Doriens conquerors went themselves on the traces of the Achaens and the Ionian ones; they colonized the point S. - O. of Anatolia; they occupied Rhodos and they took foot on Crete. § 7. - First appearance authenticates the Ionian ones in the history. - Judgement of Hérodote. It is in the middle of this great movement which pushed the former populations of Greece towards Asian trimmings that the name of Ionian makes its first authentic appearance in the history. Those which left Athens to found Milet, known as Hérodote (1), having carried in Asia the crowned flame of the hearth of Pry- (1) Hérodote, I, 146. tanned praised themselves, without reason, to be purest, noblest of the Ionian ones, since they brought with them good number of Abantes which do not have anything commun run with the Ionian name, and of Minyens d' Orchomenos, and Cadméens, and Dryopes, and Péoniens, and Molosses, and Pélasges of Arcadie and even of Doriens d' Epidaure, finally of other Greeks still of various origin. However, once installed in theMinor one, these emigrants admire only twelve cities in their confederation in remembering the twelve cities which the men of their race had occupied in the Peloponnese before being attacked, overcome and expelled by the Achaens. It follows of this fact affirmed by Hérodote, that the inhabitants of the northern coast of the Peloponnese bore the name of Ionian apart from that of Egialéens, which is given to them by Homère like with the majority of the Greeks established along the coasts of the whole peninsula. If Hérodote makes fun of the pride of Ionian of Ionie believing itself resulting from a blood nobler than the other Greeks belonging to their race, it does not appear to hold in higher regard the Ionian ones of Europe (1). Speaking about resistance that the twelve cities of the confederation to the companies of Cyrus tried to make, he declares that all the Hellenic people were weak then, and that weakest and unimportant of all (\ o-yove \ has. - yJaToi) was undoubtedly those of the Ionian race. To the only exception of Athens, he says, they did not have any important city. Also, he adds, the Athenians and the others (1) Hérodote, I, 143.

I Ionian of Europe do not like they to be indicated thus and do not want they to be called Ioniens. The majority of them appear still today to redden of this name. That the Athenians arrived, after having overcome Persians, at the apogee of their power, were not quite proud of their Ionian origin, that does not have anything astonishing. The Ionian confederation of Asia-Minor had undergone the yoke of Achéménides; Millet had been destroyed; and if the situation of Ionian of Anatolia and the Aegean Sea had finally improved, it was grace especially to the intervention of the Athenian, main fleets then in these trimmings and threatening all the coasts of the empire of the large king. A time ago however, where Milet was the most powerful city of Hellènes. It had founded between 800 and 550,75 to 80 colonies, whose majority were located around the Euxin Bridge (1) and even on the edges of Méotide. The two seas could be regarded as lakes milésiens. It is auxMilésiens which Psam- metic addressed, when he wanted to ensure his domination in Egypt; it was of Milésiens which established with the permission of the Pharaon a station and a foreign post with Naucratis; they were the Ionian ones which kept the Syrian border close to Pélusium, of Ionian which accompanied it in its campaigns against the Philistines and the Nubians. Their names are read still today on the pedestal of the statues of Ramsès with Abou Simbel <2). (1) Since Parium and Cyzicus until Sinope and Trapezonte; from there in Dioskourias, in Tomi and Odessus. (2) Duncker, III, p. 495.

bravery of the race was proverbial. They overcame the Scythians, known as Athénée by speaking about them (1) and they succumbed only to the luxury generated by richnesses accumulated in their cities. - Let us add that those of Millet found worthy followers in the sailors of Samos, who reached Tartessos, and in Phocéens, Ioniens also, which founded Marseilles, while thus carrying the prestige of the Hellenic name in the most Western areas of the Mediterranean. Hérodote with the air to be unaware of all this glorious last. In its work it makes use of the Ionian dialect; it goes on the traces of the logographes that incontestably it exceeds; it does not have enough praises for the part played by Athens in the medic wars, and it by no means dissimulates its sympathies to the government of Périclès. But in the case which occupies us, Hérodote appears to have obeyed so that we could call the parochialism; perhaps it remembered too much that it was native of Halicarnasse, and it shared the jealousy of its fellow-citizens with regard to their neighbors of Ionie whose early glare had thrown in the shade during long series of generations and Eoliens of north and Doriens of midday. But like the illustration of Ionian of Asia-Semi neure dates at most only from the beginning of the VHP century, it could not explain the vanity which from this name the emigrants drew who perhaps left Athens 150 years to be established before in Milet. It (1) Athenaeum, XII, 20. name was undoubtedly already very-old at that time, since it was carried by the inhabitants of the twelve confederated cities located along the edge of the gulf of Corinth. But it was not yet, according to any appearance at least, very-famous, or, it had for a long time ceased being it, and the defeat that the Achaens had inflicted to them, defeat who had obliged them to seek their

refuge in the Attic, had not been able to contribute to raise the glare of it. However Ionian and Achaens did not regard themselves then as two deeply distinct tribes. The hard need alone had put iron in hand to the exiled Achaens of Argolide and Laconie, and had pushed them to throw itself on the inhabitants of Egialée of north. No hatred, no competition divided the two populations, since Homère whose language, the religious and political traditions have a very Ionian seal, puts everywhere, as we already pointed out, heroes of Mycènes and Phthie in first line, giving to Ulysses and Nestor only the price of wisdom and the eloquence. Perhaps by equalizing the merits, the large poet endeavoured it to satisfy the need for glory of which all the children of Greece were ignited. The aèdes of Smyrna and Tap-holes undoubtedly sang at the court of kings de Mitylène and Lesbos the praises of Agamemnon, Diomède, of Achilles, as they glorifiaient in Milet and Ephèse the important facts, and celebrated the adventures, of kings d' Ithaque and Pylos. Also, in the genealogy intended to give an account of the origins of the Greek people, which appear to have been made up in IXe and VIIIe centuries by the priests of Delphes, Ion and Achœus they are recommended like two brothers, wire of the same father, mysterious Xuthus. § 8. - Genealogy of the Greek tribes. - Wind, Doriens, Ionian. - Xuthus and Achœus. I should not dissimulate however, only it reigns on the question which occupies us, at good number of criticisms of Beyond the rhine, an opinion quite different from ours. When in VIIIe century one started to consider Helene, wire of Deucalion, like the grandfather of all the children of Greece, one shared the latter in three distinct groups which one attached to three wire of Helene: Aeolus, Dorus, Xuthus. Under the name of Aeolus one included/understood obviously the great mass of the Greek people, of the medium of which the tribes of Ionian and C riens had risen, while following one and the other an independent and original way. - And indeed one could see on the Western coast of Asia-Minor the three groups close from/to each other with their manners, their institutions and their dialects different. One tested the need to apply this so clear division to the motherland. Only there, the crowd of the Greeks which had remained faithful to the primitive life, was of much most considerable. They were called \ ÎÔaoj, i.e. variegated, because they represented a living mixture of populations of the cantons, and speaking about the dialects, various. Then came Doriens which, the weapons with the hand, had been conquered a considerable territory in the middle of their compatriots. One would now expect to see appearing Ion beside his brothers Aeolus and Dorus. But one still remembered, say Misters Duncker and Pott, that the Ionian ones had been driven out of part of the northern coast of the Peloponnese by C riens; that this coast was then occupied by the expelled Achaens of Argos of their grounds, them also, by C riens. One would thus have given to these two exiled tribes ground which they had occupied, a common father: Xuthus the outlaw of the verb ^K^éa^ to thus mark the lower position of the third group compared to the two others. If specious that is to say this conjecture, I do not think that it can support the examination. We would like to know under the terms of which grammatical rules Greek in particular, or grammar compared in general, the form fyvSôf could be regarded as being equivalent to Barrât. It is true that one finds 64<3ô$ flaring of the sun, black; but afô&> has a neutral direction and aSséa> is transitive. One must add, that never the inhabitants of the Attic and Achaïe had not accepted the genealogy suggested by the college of the priests of Delphes, if they had been able there to discover an abusive direction for their race. 'Eev' àli means bursting of color (e.g. fytàcà) or: sharp of movement, untied (e.g. goi/Oneself). If the priests in question had attached a significance personally there very other, there they would have allowed a mischievousness quite innocent, and quite useless, since it would have been included/understood of nobody. By supposing it understood, one could support that it did not carry. The Ionian ones, after all, were

not expelled, since they always occupied the important canton of the Attic. Ionian of the Achaïe only ones appear to have emigrated in mass. Moreover, by this time of agitations and migrations, everyone had been expelled a little, to see even Doriens, and good number of Wind, since by the name of Eolide, one indicated one of the great Greek confederations of Anatolia. Finally the Achaens had behaved themselves as enemies of Ionian, when pushed by Doriens, they had been thrown on their former friends and close to Egialée. It appears obvious to us, that day when Helene was recognized like ancestor of all the Greeks, the rows between its alleged sons were distributed according to the importance of the occupied territory by the various races. Eole was famous the elder one, because it represented the bottom even nation, which Doriens and Ioniens had left while pointing out itself by qualities, special virtues, by particular idioms. There undoubtedly existed a legend according to which the Wind ones went down from Eole, god of the winds and father of kings d' Iolkos and Corinth. But this legend is of a relatively recent origin and does not present any serious direction. Many Greeks being sailors, undoubtedly needed the favour of this god; but undoubtedly, neither Thessaliens, neither Phoci- diens, neither the Wind ones, nor especially Arcadiens could justify by this means their relationship with the god. - The Wind ones (aiÔAoi, with-o^heis) covering most of the territory of Greece, Doriens came in second line. They occupied in the middle of this crowd of former Greeks which, to be itself often moved, does not have

are worth much not changed, the most important place. They were the Masters of the Peloponnese, Mégare, Doride; they had colonized Rhodos, the southernmost point of Anatolia, part of Crete. Let us not forget that the priests of Delphes appear to have been of origin dorienne. Shouldn't the latter have granted at least the third rank to their rivals, the Ionian ones? Weren't those their elder in the history, since they had lived before the irruption of Doriens all Egialée, i.e. probably all the turn of the Peloponnese? It appears that the college of the priests of Delphes considered the things differently. In its eyes, Doriens were the militia of Héraclides; they went back to Hercules. It is under the terms of this origin that they asserted the possession of all the heritage of Pélopides. Hadn't Eurysthée frustrated Hercules of its inheritance and the throne? However, in the legendary chronology of the Greeks, Hercules was former to Thésée. The history of At tick provided itself of it the proof. She told, that Héraclides pushed back of everywhere had come to sit down in Athens on the furnace bridge of Pity, that Thésée covered them its protection and beat Eurysthée which, to the head of an army, had come from there to claim the extradition. Héraclides were fixed at Trikorythos close to Marathon, which was assigned to them like residence (1). (1) II is true that later, the Athenians found average to claim primogeniture for their grandfather. With the eyes of the poet Euripide (Ion, v. 1578) Xuthus is wire of Eole. It has the Athenian one Digs two wire: Dorus and Achéus. But it had had previously Ion of Apollo, and Xuthus, consequently, was only the nominal father (x.o.t êviuMsiv). One sees that for Euripide, like Thus, Thésée was posterior in Hercules, as Ion was it in Dorus. Ion undoubtedly started to spread about year 600 a sharp glare on the Hellenic name; it occupied the best share of the Western coast of Asia Mineure and it reigned on Cyclades. But after all, in the motherland, Ion had one canton: the Attic. Will it be said that among the Achaens established on the septentrional coast of the Peloponnese there had remained a great number of Ionian, that their language and their worships ended up taking the top? and what it is there the reason for which one gave Achœus like younger brother to Ion? The thing is not impossible. It should be considered however that the name of the Achaens was then most glorious of Greece; that Homère had just illustrated it by the immortal poems which were sung then in all the cities with great religious solemnities; that Lycurgue passed to have prescribed the recitation with Sparte of

it. - Homère itself was Ionien; one was not unaware of it among the descendants of Dorus; but he had lived Smyrna which had not always belonged to the Ionian ones; the family of Homère had had relations with the old cities rested by the Achaens (Cymé). They are the dynasties of the latter, that of Atrides with Mycènes, that of Achilles in Phthiotide, which it had highlighted especially in his Iliade; it had placed Ulysses and the Nestor only at the second rank. Glory that the Ionian ones had just acquired by their poetries seemed inseparable from the antique warlike glory, whose Greece had covered itself with the head office of Troy. However towards brought together year 800, Ionian and Achaens occupied in Greece itself only one not very considerable territory, not very fertile, and because of that, little considered and not very required. It was felt extremely well that it was not necessary to establish four Hellenic races, and thus one was able to make one group of Ionian and the Achaens, and that one gave them Xuthus for common grandfather. for everyone, the wind phase is oldest. Later one starts to disentangle three distinct elements there: Achaens, Doriens and Ioniens. It is probable that, if the majority of the college of Delphes had been made up of Ionian, it is a legend similar to that of Euripide, and not the other, which would have triumphed. This is Xuthus a purely imaginary character, invented purposely to render comprehensible that the colonial, naval and poetic illustration of Ionian, that any soldier especially of the Achaens, was however attached to primitive continental Greece, of which after Epire, Thessalie, was perhaps the most ancient center? It is probable. But if one should not see in the name of Xuthus an insult for the populations which one reduced from the man who carried it, it would be imprudent to perhaps take it as a compliment at their address. Indeed, one of the directions of fyvSôs appears to be: nimble, untied, fine; it would apply perfectly to these Ionian which had just spread a so sharp glare on the Hellenic name. However, after look athaving looked at there more closely, we prefer a simpler explanation. It would be said that in the famous genealogy that we examine, the Greeks except for Doriens, would have been classified according to the colors, either of the hair, or of the dye. Hellènes for us, it is a point which we tried to draw up higher, are the men with the clear glance, the rosy dye, the fair hair. There were however varied nuances; they all were joined together in this old funds of the majority of the Greek people which one designated by the name of Wind: variegated, the multicoloured ones, populations of appearances and varied paces. Xuthus finally, like Helene, Dorus, came from north, Thessalie. The men of the north which it ordered, had more than the men of midday, the coloured dye and blond hair. The gods of the Greeks were made with their image. Apollo is called Ça.tà'<> {. As the Athenians regarded Apollon as their ancestor (TrarpSos), since he is regarded by them as the true father of Ion, Preller thought (1), that Xuthus was Apollon himself, God with blond hair, tranformé as hero (2). The priests of Delphes had found with old natural countries, with the inhabitants of Peloponnese, a darker dye, hair blacker than with the men of their own nation; - they were not annoyed to emphasize this difference in the family tree which they tried to draw up. Opposite the less energetic populations of primitive Greece, opposite Eastern more softened still and marked hedge of a burning sun, Hellènes felt all the men of another race, a higher and stronger race, and as linked by the bonds of a true fraternity. (1) Preller, II, 101. (2) Eurip., /on, v. 887, 'HxS “(À.oi 'X.pvtrS § 9. - Greeks and Ionian. - The Old ones and Young people.

The priests of Delphes had endeavoured at the same time to return account to their way of the great national institutions of Greece. As the amphictyonies had been as of the first times of the religious federations embracing good number of members of the Greek big family, they gave to Helene, wire of Deucalion, Amphictyon for brother. As following these meetings determined by religious mobiles had been born the plays from Olympie, a girl of Deucalion, Protogénie, was to have had of Jupiter a son Aethlios, the fighter, the athlete. However, we already pointed out that with one second girl of Deucalion, Pandore, Jupiter had had according to large Eées, another son, this Graekos “which does not bend in the middle of the engagements. ” We know already that formerly the people of Dodone and the surroundings had been called Tpaoco/', and that it was the name there, by which Latin and Italiotes constantly indicated Hellènes. This name of Greeks, as it started to be spread in the countries of the west, disappeared with saying of Aristote in the motherland. We concluded from the high antiquity of this name, that Greeks and people of Italy knew each other a long time before the history did not mention report/ratio that they had together. The Greek authors did not speak about the Romans before the end of IVe century. The Romans on the contrary were subject to the influence of their famous devan

ciers in the history since the reign of Tarquinius Priscus. If they had heard of the Greeks only about year 600, they would undoubtedly have given them the name, that consequently the Greeks were given to themselves; they would have called them Hellènes. We tried to prove in the first pages of our work that the true direction of the word Tpa.ixoî was: old men, the old ones. However, if it is constant that Dodone and its surroundings were the oldest center of Greek civilization, it is necessary to acknowledge that its inhabitants were well named. Named by which? Obviously by those which had left these trimmings, to further begin, in another fatherland, a new existence. The institution of the worm sacrum, if expensive on Celtes, was essential on Hellènes d' Epire, tightened in narrow small valleys, and wrapped of all shares of warlike and cruel populations. They thus colonized early the southernmost and Western coasts of Italy. It is what is proven by the comparison of the geographical names. Let us quote in only some borrowed from the book of Hahn (p. 330). We find there: In Epire (Is), In TApulie (Western), Penestae, Apenestae, Acheron, Acherontia, Bantia, Bantia, Bari (p. Antivari), 'Bariurn, Drunk killed, Butuntum, Genusus (river), Genusium, Scampae, Scamnum Chechmate (river), lapidate.

Is: Ulcinium, Arausium, Chaones. Brattia (insula), Mons Lacmon, Hylli, Buthrotum (city), Parthini, Amantia, Pandosia, Acheron. Lissus, Scamander, Simois, Siculotae, Elimaea, (even people that them Matinus (mount), Matini (city), lapyges, iïoevTénw of the alb. (interior). West (Lucanie): Ulci, Arusium, Chones. Bruttium: Bruttium, Lacinium (promont.) Hylius, (river), Butrotus (river), Parthenius (portus), Amantia, Pandosia,

Acheron. Sicily: Lissus, Scamander. Simois, Siculi, Elymi, Egesta, Aïysna., Segesta, Parthenicum. Parthini. The majority of these names are pelasgic, and they make us believe that the irruption of the Greeks, come from north, determined an emigration of the former inhabitants of the country in the Western areas. However the Greek names do not miss in the list of Mr. Hahn; such are Penestœ, Acheron, Pandosia, and perhaps Parthini, if the Greek vafîévos, was attached with reason by Benfey (I, 585) to TÔpTct£, wi>pTi {, scr. prithuka, prathuka the small one of a ventrée range, one and for the direction with Latin ju- vencus. The mixture of the two races thus appears to have started as of the first day; but the Greek element initially did not prevail in the colonization of Italy (1). It appears manifest indeed, that the Greeks themselves went preferably to the East, that they sought this East shining whose fame told the wonders. They had to reach the Aegean Sea easily, and to be in connection with Phéniciens whose vessels adulterated along the coasts with lolkos, in the Maliaque gulf, Euripe, the gulfs of Corinth, Argos, etc Partis Aulis, TANAGRA, the antique Graïa, Phéniciens, contrary to their practice, had penetrated in the interior of the grounds and frame Cadmée, the famous citadel which dominated Thèbes. Who doncdanscestempsprimitifspouvaient being Grecsqui, the first, approached to Phéniciens and Ca riens, and who were formed with their contact? Who, if it is not the valid youth which, feeling with narrow in the deep small valleys of Epire where remained the “Old ones,” left them without regret? The latter, Graeci, TpeiiMi left (1) We propose for the names pelasgic of this list, of which we did not treat yet in the course of our work, the following explanations: Bantia of bandi-a, side, series: barium of bari grass, grass; Drunk killed out of botea unctuous clay and J alder; ground, world, people; Genussus probably of gannia heavy crop of fruits: Ulcinium of oulkjou wolf, or oulouku gutter, aqueduct; Arausium of jpevff' T bunch of grapes; Chaones, Chones of choni slit, crack of rock in Chaonie; Lacmon de Ijak I moisten; Hylli of it, yes star: Buthrotus of boterea (batrea) hearth, dwelling; Read known for Lisbos. Compare \ ifff ea. source of warm water. Finally Siculi, if they are of pelasgic origin, of “ffntiiy I watch for, I spy. to leave to the adventure the first, young people, the 'shves-wolf; because, it is them, Yavanas of India, the lavan of the Semitic traditions which we find here. If one doubted of our assertion, one would have only to read again passage already quoted, by us, of Hérodote (V. 58,59), where this last presents the Ionian ones to us as the pupils of Phéniciens who taught the letters and the use of the writing to them, well before time when Pheidon, king d' Argos become dorien, introduced into Greece the weights and measures of the Babylonia antique and made beat

currency, always with the example of these same Phéniciens. Hérodote claims to have seen in the temple of Isménien Apollo, in Thèbes, an inscription in characters cadméens, on a tripod offered to God by Host, when it returned from his forwarding against Téléboens: “Has|HÇlT/>îw fi” ârl It quotes two more other inscriptions of the same kind, of which most recent would be of Laodamas, wire of Eteocle, under the reign of which Phéniciens were expelled by the men of Argos, and would have taken refuge at Encheléens in Illyrie. Though one can think of the authenticity of these inscriptions of the antiquated character, they went back undoubtedly to the Almighty antiquity, and there is not null serious reason to question the old relations which had been established between the men come from Palestine on a side, and the Ionian ones of the other. The word laon, lafon, are a significant word among Greeks of the first times; it marked youth, the force, the glare. Those which it indicated, were often regarded as the savers, the guards of a whole city, like regenerators of déchues families, heroes or great geniuses that accompanied happiness and prosperity. 'là.f” t> does not differ from Iason, name of the famous chief of Argonautes and avenger of his Aeson father, that by a phonetic nuance. The plural genitive Kovf*far or Mavffa.uav of the Greek bloveu., and that of Musa Latin, Musarum, are absolutely identical. We will still quote 'laeiav, the favourite of Déméter, then the verb îâ.ofji.a.1 I cured, the substantive iaurpes, then iava I alleviate, I calm, I make rest. But it is understood extremely well that word 'I.W, though it is the same one as Sanskrit Yavan, Yuvan and Latin juven-is, ceased being a name appellative in Greek, precisely because it had ended up being generally applied like proper name; as it is as understood, as Latin, for a similar reason, replaced by other terms the ancient words ynpa. Kt, ypa.ilx, ypa.i- K.Ôs. Where the Romain said juven-is, the Greek made use of the vém terms, vsoivia.s, /j.eipa.t; where the Greek employed the words yépav, yiïf>a.<, ynpctiôf, Latin said senex, priscus vetus, etc One will now give a more exact an account of the movement of pride with which emigrants of Athens, in departure for Asia - Minor, Ioniens were entitled. This name was then strong in honor in the race which seized still perfectly the primitive direction of them. It was a question of going from front, like heroes; of idiot

to quérir new grounds, by letting the “old hand” arrange those which they had always occupied. There is no doubt that in the paramount ages the word Yavanas, 'lâ.otie< was not marked, each time a bold, bold company even, had been solved and carried out. One will also admit without difficulty, which the glare which this name threw had its intermittencies, which it was not always affected with the same group, even less with the whole Greek race. One can suppose that it belonged to the more or less compact columns of emigrants, who from Paropanise and the Caucasus moved towards the <t Far-West” as it appears to have belonged later to Minyens d' Iolkos, in Thébains, with those of Orchomé- our, and as it became the authentic denomination of the Athenians and the colonists of theMinor one. Yavanas of India thus occupy an authentic and sizeable place in the most remote horizons of the primitive history. The lavan of the Bible arrives only in second line. When the poets, the historians of Greece reproduce it, it already underwent the modifications which the phonic harmonious one of their language imposed to him. §10. - Ionian Homère.

Remain a question to clear up. How is it made that Homère, in which them Lacédémoniens themselves recognized “an Ionian man” did not mention those who were its compatriots in the narrowest direction of the word, that in some passages of a doubtful authenticity? How is it made, that in the enumeration of the Greek forces joined together under the walls of Troy, he forgets the name of this lonie which formed the confederation of the twelve cities indicated later under the name of Achaïe? How is it made that it places it very whole under the sceptre of Agamemnon, by calling simply it the edge of the sea, “fy< “aôj? Ilyaàcela, if we are not mistaken, a double reason, a reason of esthetics initially, a political reason then. Homère depicts us Greece such as it was presented to its spirit, at the time where Pélopides extended their domination on all the southernmost peninsula, where the Achaens of Phthiotide passed for the most valorous men of the race. The name of Ionian then did not have the repercussion which it had later; it yielded it to that of the Achaens. Homère was artist too consumed to confuse the character of the two different ages. It was noticed, that while speaking about Thèbes, it was expressed in a particular way; he said: vn' B &n@a.7v. The city was then in ruins, having been destroyed by the descendants of the Seven-Chiefs. The inhabitants of Béotie are for him Cadméens, Minyens; it is only once he speaks, and like inadvertently, of the Philistines who occupied the country during the great invasion of North; still it is not of course that the passage is not interpolated. Homère was undoubtedly a naive poet; but it was not it in its art; he knew some, at least instinct, all the great principles and even his resources most intimate, and he could have shown again some all those which reason today on these matters with great reinforcement of philosophy and with the assistance of the terms of the school. Homère thus should not have spoken about the Ionian ones, because it was not necessary for him to speak about it; because, different in that from the modern poets, it avoided any occasion to speak about him and as of his; because he was devoted to his work which was to safeguard its name. - But Homère appears to be also guided by political reasons. He lived, according to testimonys more some which one could join together, the town of Smyrna, inhabited by the Wind ones, but removed later with the latter by the Ionian ones of Colophon. The poet attended, one could not doubt it, the small court of the descendants of Agamemnon with Cymé; its MUSE, as I mentioned above, celebrated the important facts of Pélopides. It was well accomodated by Greeks of any language and any origine, and undoubtedly of Doriens themselves. It thus had a serious interest to avoid any allusion which could already probably point out the very-real competition existing between the three confederations which divided the Western coast of theMinor one. Its imagination referred to a glorious past for all Hellènes, with a war, to which all the cantons of Greece claimed to have taken share; at one time when all, with the distance where one was, appeared plain in the desire and the intention reversing the hereditary enemy. Moreover the poetic language of Homère and the Home wrinkles appears to have been as of highest antiquity like the common heritage of all the Greeks. It is certain that this language differs deeply non-seulement from the dialect dorien of Sparte, but to judge .d' après of it worms of Alcée and Sappho still of that of the Achaens of the EP loponèse, and certainly also of the idiom spoken in the past in the Attic. The language of the poets epic can be softened besides under the lenient sky of Asia, in contact with tribes which, for the majority, spoke themselves about the languages to the soft intonations. One will not be mistaken much by supposing, that the Ionian dialect of Homère was identical in its features essential with that of which made use old the aèdes Piériens of Olympe and the Parnassus, Lebédos and Daulis: Orphées, Thamyris, Philammon. Phémios and Démodoque themselves continued only one already established tradition. The songs, in which one celebrated

the exploits of Hercules and the voyage of Argonautes were to resemble, so much is little, in Iliade and the Odyssey for the style and the rate/rhythm. Hésiode which lived in Askra some generations after Homère, composed its songs in the language of this last - I do not speak about some unperceivable there modifications that the poet could introduce without his knowledge - and it composed them in the middle of populations which spoke the thick dialect about the Philistines. One is thus brought to admit that a language nobler than the idioms which were of use in the cantons of Greece, developed, by the efforts of old the aèdes and soothsayers, within his laones primitive, trained in contact with Phéniciens and of the Asian races. The civilization whose walls of Tirynthe, lions of Mycènes and channels of Orchoménos make a testimony bright, was certainly higher than hard manners and a little primitive installation of the invaders who reversed it. Bragged of North threatened to choke this early spring that the worship of Apollo and his oracle with Delphes, that the plays of Olympie and the poetry of the aèdes succeeded in heating. § 11. - Small Achaens. One generally has too an little idea of the events of the high antiquity; and I do not doubt, that one too much did not reduce the part played by the Greeks at the time of the Trojan War and even this war. Why men who had known to find their way since the sources of Indus to the headlands of Hammers out and of Ténare, they would not have followed on their “dugouts” the vessels of Phéniciens and they could not have settled with their example on the coasts of Lycie, Cilicie and even on the island of Cyprus. To and from, the mixture of the people and the races on the edges of the Mediterranean is so old that it is lost in the mists of time. Are there thus serious reasons to question the tradition which makes lead by Teucer of the Greek colonists to Salamine in the middle of Semitic and Ethiopian populations? Because the Greeks colonized more vigorously a few centuries later Cyclades, Sporades, the coasts of the Euxine Sea, is this a reason to deny faculty to them to have

been able to be established with far in more small number at one former time? Apart from Salamine and of Célendéris in Cilicie, which, as we said to book II, bears the same name as the old port of Trézène (called later Pogon the beard), we find in same trimmings a town of Aegae which has homonyms in Achaïe, Eolide, Macedonia (this last city contained the sepulchres of the kings of the country), in Eubée, laLocride and Laconie (Myctiau). We find Mallos there on Pyrame with an oracle of Amphiloque, wire of Amphiaraûs and Mopsos, the soothsayer of Argonautes. This last passed to have founded the city; one showed the famous tombs of both there “vates”. More at the west Mop- suestia was located, and on the edges of the sea, Soli. Another Soli, of an origin apparently more recent, rose in the island of Cyprus. There we meet, apart from the town of Salamine and of a mount Olympos, already mentioned with book II, the founded town of Gourion (1) by Argiens and Citium where the Palestinian population had remained a long time dominating. However, the Greeks were to be established for an unmemorable time there, since for the Genesis Kittim is a son of Yavan exactly like Tar- shish, place in which we believed to recognize, not Tartessus, but Tarsus of Cilicie. This last city, according to Strabon, had been built by of Argiens whose Triptolème would have been the chief. If one could add faith to the traditions of the Athenians, Triptolème, wire of king Keleos and Metanire, would have been the friend of Challenge) Hérodote, IV, 153. méter and the founder of the mysteries of Eleusis. - II in any case has there a word which testifies in favour of the high antiquity of the Greek colonies in Cilicie: it is known that the whole of those which were founded in the Southern Italy called later/*eyà.w 'em.o.s large Greece. - Eh well, the Greek inhabitants of Cilicie bore in the past the name depetits Achaens (1), 'T^A-^mal. However, Achaens, such was the name by which one designated the Greeks at

the time of the Trojan War and perhaps even before this war; the Vtto preposition seems to indicate the modest part played by these colonies in the history. - Thus the end of this study joined its starting point and brings back for us towards these trimmings where we found installed, as of an unmemorable time, Lélèges and Pélasges, these more former inhabitants of Greece. It is at side and in the middle of them that we see to be established the Semites initially, then finally Hellènes. (1) Hérodote, VII, 91. CONCLUSION We tried to prove, in the first books of this work, that Greece was, before to the Greeks, inhabited by a population which differed from it by the language, the religion and manners; that this population did not occupy only the peninsula of Balkan, but which it extended in Asia Mineure until Halys; that in Europe it had advanced on a side into Pannonia; that other, it had been established on the southernmost coasts of Italy and in the Western part of Sicily; that it had essaimé until in Gaules and perhaps even as far as Spain. This population does not appear to be grouped nowhere in compact masses. Eminently penetrable and fusible, if one can speak thus, it was let start early by tribes of the north (Bithyniens, Phrygiens, perhaps Armenian), which drove back it about midday; by Semites of any source, - Assyrians, Lydians, Ciliciens, Phéniciens- which dominated it by their higher civilization and partially by the weapons. It appears to have received in its centre, at one prehistoric time, of the colonists come from Lybie and perhaps even of Egypt. Of all these immigrations and influences from abroad, those of the Semites were undoubtedly most considerable. It is especially from the thirteenth one and of the twelfth century that is felt the action of the Assyrians, the Lydians and Phéniciens on the inhabitants of Asia Mineure and the peninsula of Balkan. But one can affirm that actually it goes up well beyond the first information provided by the history. The Greeks came, in third place, to superimpose itself on a population already strongly mixed. They had to find Cariens and Phéniciens installed everywhere on the coasts and the islands, maintaining the relations followed with the natural ones of the country; without what is it probable that they would have let them take foot on the ground which they came to occupy themselves? We presented, in the first book, which had been, first of all, according to us, their relationship with the primitive race; how little-with-little they had succeeded in driving back and finally to expel all those of this race which they had not been able to be assimilated. In the fifth book, the last, we tried to restore with the first Greeks of Greece their true, their older name. This name, according to our opinion at least, was lavan, Yavanas, 'léuves. Being of Aryan origin, this name should not have been to them given by Semites. They took it with their departure of Bactriane; they carried it a long time with pride. Their brothers of Gange and Indus never indicated them differently. This is to say that the name of

was, as of the beginning, the generic name of the whole people? We would not dare to affirm it. Greece, as soon as it is occupied by them, offers the same degree of parcelling out as Pendschab and especially that the peninsula of Gange. We hear about Thesprotes, Thessaliens, Minyens, Magnètes, Myrmi- gifts, Doriens even, but not the Ionian ones, of Hellènes or Greeks taken in a general direction. The name the Ionian ones, of much oldest of the three, seems to reappear each

time it is about a migration, of an adventure to be undertaken, a colony to be founded, of a bold action to achieve. When groups of youth warriors leave the “old hand” of Dodone (Cpa.ix.oi), to go to the front of Phéniciens of the islands and Cadmée, when they separate from the hordes and that they leave the boroughs of Pélasges, to found, following the example Semites, stations along the coasts of the Peloponnese, these is Ioniens that they want to be called. It is under this name that they are presented in the history. A man courageous and loved Gods frees it his birthplace from the tyrant who oppresses it, restores it the throne of his fathers, it is a lason. It is Jasion also that is called the beneficial hero who, with the assistance and by the favour of Déméter, teaches with the mortals to cultivate the ground, to fertilize it, to thus inaugurate a long era of prosperity and honest happiness. It east 'let us lâons which the energetic and quarrelsome inhabitants of Marathon appear to be called; it is thanks to their contest that the Attic whole was unified and the pushed back hereditary enemy of the ground of Greece. It is the name of Ionian finally which asserted the young warriors who, after having defended the Attic against the invasion dorienne, left their fatherland, too small from now on to nourish all his/her children. After having carried the crowned fire which burned with the hearth of the Academy, they went to base, on the coasts of Anatolia, a series of colonies which made honor with the metropolis. Hérodote attempts to show that those which left then under the orders Nélée, were not by no means all of the same race, which they counted among them Greeks come from all the points of the peninsula, and even of the barbarians. He makes fun of the vanity of the emigrants proudly posting a name which he holds him, he says, in poor regard. He proves only by his scorn that the name the Ionian ones in the beginning was really attached to no tribe in particular, that he had a more general direction, and that this direction, him Hérodote, he did not know it any more or pretended not to know it. He is not less true, than at the time where the large historian wrote, it was the name of Hellènes which threw the sharpest glare, and which it had made wrong to that of Ionian. The Athenians themselves made a point of being indicated preferably by the first, without remembering that it had been imposed to the men of their race, and with all the Greeks without exception, by the conquerors of north. CONTENTS DELIVER I PELASGES & LELÈGES \ § 1. - Greeks, Tpa.tx.oi. 1 § 2. - Hellènes 4 §3. - The Achaens 'Axa' o' I Aeivaal. 7 § 4. - Is necessary it to understand by the name of Pêlasges that of The oldest Greeks? 9 § 5. - Pêlasges do not constitute a race rather

distinct from that of the Greeks? ........ . 11 § 6. '- Continuation of the same subject. The Tyrrhenian ones. 14 § 7. - Continuation: Tyrrhenian, Lyciens, Sicilians. Lélèges, Caucones, Dardaniens 17 § 8. - The solution of problem 19 § 9. - The solution of Sémitistes: Pélasges-Pélishtim. 25 § 10. - Etymologies of the name of Pêlasges. nehanyai =: IIê- KcLiyoi 30 | 11. - Lélèges and Pêlasges. 35 § 12. - Continuation of the same subject. Lélèges, Pêlasges and Grèco - Pêlasges 40 § 13. - Albanian, the language of Lélèges, character of this language 43 DELIVER II THE LINGUISTIC EVIDENCE § 1. - Lélèges according to Professor Kiepert, and them Lycians according to Doctor Blau 49 ^ 2. - Names of the lélèges cities formed using anda root. 51 § 3. - Names formed with anda. Vénètes… 58 §4. - Names formed with anda. The far “West. 63 § 5. - Ending - ends - fan - bound. 67 § 6. - Skipétars and Dardaniens. Teucer. For the third time the miles (Tramêlè) Tp<tyc/3flAof, Tpo/x/Ae (has, Tp<S “, TpotÇw, M/XHTof 71 § 7. - Note on the caste of Teucriens, and the castes similar in high antiquity. Olympes. 81 § 8. - The different word Lykos and its directions. Lycie, Lycaonie

Lycaon, Pisidie, Cob 82 § 9. - Albanians-Lélèges and Lyciens according to Doctor Blau 91 § 10. - Proper names formed with the endings - - xffffos, - ciffea., - iffffoç, etc… 95 § 11. - Of some words which start with the syllable Tev 98 § 12. - Some isolated geographical names explained to assistance of Albanian 100 § 13. - New conjecture about the origin of the name town of Athens 103 § 14. - Tests to explain, using Albanian, some proper names people belonging especially to the mythical and heroic ages of Greece. 105 § 15. - Of some Albanian words stray in others European idioms. 109 DELIVER III THE MIXTURE OF THE RACES IN THE PELOPONNESE Introduction: African influences 121 § 1. - Plants, minerals, imported animals of Africa. 122 § 2. - African Divinities adored in Greece. 126 § 3. - Continuation of same subject 130 § 4. - Colonies 132 § 5. - White Race and brown race 138 § 6. - Winners and overcome. The ilotes 141 DELIVER IV PREHISTORIC AGE OF GREECE § 1. - The age of flint, the polished stone and bronze in Greece 145

§ 2. - Degree of culture of Pélasges before immigration Greeks 150 § 3. - Worships of Pélasges and Lélèges 158 Plaintive songs. Linos 160 Déméter 162 Apollo… 165 Artémis 169 Amazones 181 Athénê " 177 Hermes 178 Bacchus 182 Gods cariens: Zeus Labrandeus, Osogo 183 § 4. - General Reflexions on the religion of Pélasges 184 § 5. - The woman at Pélasges and Lélèges. 186 § 6. - Moral Reaction of. Greeks and of the Hebrews…. 195

DELIVER V JAVAN, YAVANAS & IONIAN § 1. - lapetos. Genesis and oldest traditions Greeks. 205 § 2. - Seniority of the traditions of the Genesis about lavan 210 § 3. - First mention of Ionian in a historian Greek 212 § 4. - Ion and Thésée… 214 § 5. - Continuation of the same subject. Thésée, Ion, Ionian. 219 § 6. - Doriens in front of Athens 224

§7. - First appearance authenticates the Ionian ones in history. Judgement of Hérodote 227 § 8. - Genealogy of the Greek tribes. Wind, Doriens, Ionian. Xuthus and Achaeus 232 § 9. - Greeks and Ionian. The old ones and young people…. 239 § 10. - Ionian Homère 245 § 11. - Small Achaens 249 Conclusion 253 DIJON, - IMP. J. COMMERCIAL, STREET BASSANO, 12. ADDENDA On page 191, read: If the inscriptions lycians did not provide so far any proof in favour of the mode gynecocratic under which would have lived Termiles, on the other hand, two Greek inscriptions recently discovered in the island of Cos by Misters Rayet and Gorceix, going back about to the beginning of the era Macedonian, make known to us the names of a certain number of people having jointly a particular worship (that of Hécate Stratia, so that it appears), whose genealogy is indicated by the “carefullest” mention of their female ascent. Admittedly, at the time where these inscriptions were engraved, the use to make follow its name of that of his/her mother had disappeared for a long time non-seulement from the island of Cos, inhabited formerly by Cariens, but still of the hellenized part of the Decay; it had been able to be preserved however in certain worships cariens adopted by the Greek colonists. Hellènes were a long time a race very-nun and which touched only with fear with the things of the worship. When the Athenians removed the royalty, they left to the second archonte the name of king (Benfihsiis) at the same time as the top management of the crowned things which, formerly, had belonged to the royalty. The inscriptions of Halasarna and Isthmos, from which we come to speak, thus appear to be vestiges of a disappeared civilization, former to that Greek Des., civilization which Hérodote, Nicolas of Damas and even Polybe maintain us with full full knowledge of the facts. (See there Directory of Association for the encouragement of the Greek studies in France, 1875, p. 310-317.) ERRATA II is necessary to read everywhere, in this work, Etienne de Byzance for Stephan de Byzance; Cancanes for Cuckoos and Guègues for Guêgeois when it is about the substantive). It is necessary to read with the con'.rairc guégeois, when it is about the adjective, for example, a name guégeois, the dialect guégeois. By leaving side in this edition the many misprints which slipped into the Greek words, we restrict ourselves to announce today those which shock more the eye and which deteriorate the direction or prevent from seizing it.

Page 4, line 8, read: to praise, instead of praising. - 6, - 10, cut off the comma. - 10, - 19, read: let us notice for auons considering. - 11, - 11, - Too. - too. - 14, - 7, - pelasgic - EP agic. - 16, - 5, - Atys - Attys. - 17, - 12, - pelasgic - pelagic. - 27, - .3 (in. note), read: Hyksos for Hypsos. - 28. - 16, read: Jl \ £, 'for 3l \ Y. - - 17, - D*Ji \ Y. - - 22, - 11X. - - OUj ^~/* LJIl'/C F. - 31. 16, - Denys for Denis. - 31. - 22, - - Denys - Denis. - 36, 18, - Antandros for Autandros. - 46. - 23, - its for these. - 62, - 15, to place the si^jne of the bracket afterwards to cut off after sil. Page 64, line 21, read: Andologenses for Andolagenses. - 65, - 3, - Andelonenses - Andolonenses. - 67, - 3 (in note), to place Strong castle before Koiiivf' A. - 93. - 20, to add supplements after gynécocratie. - 104, - 23, read: voirp 129 instead of: to see higher. - 109, - 15, to add of after corruption. - 115, - 21, - zende after form. - 127, ~ 14. read: that for which. - 132. - 25, - justified for justified. - 136, - 10, - brother - brother. - 148, - 9, - are explained for being explained. - 150, - 2, - schwitzen) - sctiwitzen - 159. - 15, - generations of the men, proclaims. - 163. - 5, - Yavanas for Yaoonas. - 164, - 20, - sunlight, for read mière, of the sun.

- 185, - 14, - them for it. - 248, - 13. - Orphée for Orphées.

GREECE BEFORE THE GREEKS LINGUISTIC & ETHNOGRAPHIC STUDY PÉLASGES, LELEGES, SEMITES & IONIAN PAR. LOUIS J3ENLŒW ^ Senior of the Faculty of Arts of Dijon. PARIS MAISONNEUVE & Co, EDITORS 25, quai Voltaire, 25 1877