"the symbolical language of the Ancients," of those nuptial promises and rewards,—of the eternal principle of populousness and prosperity, the acknowledgment of which was the purpose of the entire dedication; according to Proclus, and to that view of its origin and character, which it is hoped these pages have now made some progress in developing. And yet it must be seen and admitted, that in the earlier instances quoted of the celebration of nuptials by Nereid dances, an appropriateness occurs, local, national, or genealogical, in the relationship of the Oceanides to the Titan Prometheus, of the Nereids to their sister Thetis and to her grandson Pyrrhus, an appropriateness seldom absent in the public symbolism of the Greeks, but of which we have at present observed no parallel in the case of the Lycian dedication. Geographical position and historical legend give sufficient local and national explanation of the selection of the presiding Goddess, but whence came the Nereids? However distinct may be the relation of Aphrodite to the Nereids in general mythology, it has hardly appeared within the particular walks with which we are specially concerned. Aphrodite Here and Aphrodite Cybele, of Laconian and Carian Cnidus, and Kour-Aphrodite, the chief protectress of the daughters of Lycian Pandarus, does not come before us in a character so distinctly marine, as to account sufficiently for the conspicuous and characteristic positions, occupied by the Nereids on her agalma. The Goddess of the pediment appears with none of those accompaniments that become the daughter of the sea, the Cnidian Anadyomene, nor am I aware of any definite con cern of the Nereids in the peculiar Aphrodisian legends of Caria. Thus, while their symbolical appropriateness harmonizes perfectly, with that of the Kourotrophic Goddess and the general intention of the monument, no local or national propriety, such as is indispensable for a complete analysis, has yet been developed. To remedy the defect may not be hopeless, but the attempt involves a recommencement of our inquiries, in a direction and to a distance in the remote history of Lycia, to which some may consider the object of research, hardly sufficient inducement to venture. However, the ranks of my readers, are probably by this time already thinned of those who would think this inquiry to be "to consider too curiously," and therefore without apology, and whether accompanied or alone,-Eastward hoe! Still, it may as well be admitted at once, that the real object of this new excursus, is far less the theoretical finish of the analysis, (that may not lie very far off,) than the illustrations of Greek and Lycian antiquity, likely to be developed in the course of the inquiry. K L SECTION IV. ET us now begin from Homer. Homer presents us with two sets of Lycian allies of Troy, under different leaders, from different countries. Sarpedon and Glaucus lead Lycians "from afar out of Lycia by the gulfy Xanthus," but other Lycians, Trojan Lycians,—they are called simply Trojans in the catalogue, -come from the north of the Troad, from Zeleia and the banks of Esepus, which flows from Mount Ida into the Propontis.* These latter are led by Pandarus, son of Lycaon, who is never brought by the poet into communication or connection with the leaders of the Lycians proper, and whose character of truce-breaker is strikingly at variance with that ascribed to the descendants of Bellerophon.† That the two races, however, are to be considered related, is clear from the agreement of their name, and that of Pandarus, which figures in the legends of the Cretan Iliad ii. 824. Pliny, v. 32. Strabo. + On the Propontis is mentioned a Lycus, at whose court the Argonauts were kindly received; and the legends connected with him, intimate a closer reference to Lycia proper than is the case with numerous other personages of the same name. Hercules made him king of this part of Mysia; he was brother of Chimæreus and son of Prometheus, or brother of Eurypylus and son of Poseidon, and according to either account his mother was Celano, which is the name of a Harpy, though here she ap‐ pears as a Pleiad. colony very extensively, as thief of the dog of Zeus, and father of the devoted maidens; and the worship of a Pandarus is mentioned at Pinara. The archery of Pandarus and his prayer to the Bowyer God, are other traces of relationship to the Southern Lycia, where the worship of Apollo became so renowned. However, this characteristic is not more Lycian than Trojan— a point that may lead to the explanation of the offset or colony. - The coast of Asia Minor, as Strabo remarks, was studded with fanes of Apollo with various titles (among others he notices that of Chrysa, mentioned by Homer). Apollo is the great defender of Troy,―their chief Olympian ally; the river Xanthus is his of right, and the Panthoidæ are his hereditary priests; and in his speech to Hector he declares himself occupant of the citadel, and assumes the title Chrysaor of the Golden Sword, which is associated with the centre of a league of Carian cities.† Other traces of the relation of Lycia and Troy, are to be found in the names of Lycian towns, as well as in parallelisms of mythology of the most striking kind. The alliance at the Trojan war argues as much, and supports the probability of previous co-operation. To attempt to disentangle the meshes of migrating populations in Asia, is hopeless; but it may be worth notice, that anterior to the war of Troy, occurred the great expedition of Mysians and Teucrians, -Teucrians whom one legend derives, like the Lycians, from Crete; they passed over into Europe, conquered the * Φοῖβον Απόλλωνα χρυσάορον . Iliad xv. 256. Charles Fellows, one square, one circular, before the fronts of the building, were not without relation. They carry me at once to Homer's cave of the nymphs, called Naiades, and its perennial spring, and to the four streams flowing different ways from the fount before the cave of Calypso, daughter of Ocean (Hesiod) or Atlas,* with the sagacious comments of Porphyry. Fountains, and water purifications, are as constantly found associated with Aphrodite. By the little temple of Aphrodite, on Acrocorinthus, was the celebrated fount Peirene, without any outlet, always full of bright fresh water. There was a sacred fountain within the temple of Ino and Paphia, (=Venus) at Thalamæ.† A Cyprian fane of Aphrodite is described by Claudian, -the work of Hephaestus, by which were two fountains, one sweet, one bitter. In the poem, the bitter fount appears to symbolize the vexations of lovers; but I suspect that, in fact, the sweet and brackish founts had reference to the general relation of all waters, to the daughter of the sea. Pausanias parallels the well of sea water of Poseidon, on the Athenian acropolis, with another at Aphrodisias in Caria. According to Servius, at the ancient fane of Jove and Venus, at Dodona, oracles were derived from the murmurs of an inspired fountain. Athenæus, Pausanias, ‡ and Pliny, give some curious examples of water divination in Lycia; and from the connection of the Nereids with vaticination generally, of which we shall see more pre *According to Apollodorus (i. 2) a Nereid. Paus. viii. 21, 6. § Plin. xxxii. 2. |