For nearly four centuries subsequent to the age of Theseus, scarce any mention of Athens occurs in Grecian history: a circumstance honourable to that city, as denoting a long course of tranquil prosperity, and indicative of candour and veracity in the writers, who were content to relate the few incidents preserved by tradition, without taxing their imaginations to cast a fabulous splendour over an unknown period. The change of dynasty in the person of Melanthus, and the more celebrated devotion of his son Codrus,[149] with the alterations in the constitution subsequent to, and partly consequent upon, the death of the latter, constitute the only remarkable events during this long lapse of years; and when at length her authentic history commences, it is in consequence of the interruption of that happiness which we are led to believe she so long enjoyed. Upon the death of Codrus it was resolved that no living person could be worthy to bear the title which he had borne, and his son Medon was appointed chief magistrate, with the title of Archon, or ruler. Twelve Archons followed in hereditary succession, when a further change took place, the office being made elective, and limited to the period of ten years; and at the end of the seventh decennial Archonship the duties of the office were divided between nine persons annually elected. After this change, the possession of political supremacy became an object of strife to the Eupatridæ, or nobles, in whom all power was vested: and the Alcmæonidæ, or descendants of Alcmæon, the last hereditary Archon, secured the prize. Cylon, a man eminent for rank and influence, bore their superiority impatiently, and endeavoured by force of arms to make himself master of the government. He seized the citadel; but the people rose against him, and being unprovided for a siege he sought safety in flight, abandoning his followers to the rage of the adverse faction. As their best hope, they took refuge at the altars, where violence could not be offered to them without incurring the guilt of sacrilege. Megacles, the head of the Alcmæonidæ, was then Archon; and by his partisans, some of the suppliants, induced to quit their refuge upon condition of personal safety, were perfidiously executed; others were put to death even at the dreaded altars of the Eumenides.[150] Thus far there is nothing in this occurrence to distinguish it from a hundred other instances of perfidy and cruelty: it is to the remote consequences that we wish to direct the reader’s attention. The Athenians, without caring for the murder, were deeply shocked at the sacrilege; insomuch that not long after, when parties had changed place, it was decreed that of those who had been concerned in it, all yet alive should be condemned to banishment, and the bones of the deceased be taken up and cast out of Attica. The exiles afterwards returned; but, a prejudice long existed against their posterity, which