The chief men in the Iliad, and the suitors of Penelopê in the Odyssey, are called usually and indiscriminately both Βασιλῆες and Ἄνακτες; the latter word, however, designates them as men of property and masters of slaves, (analogous to the subsequent word δεσπότης, which word does not occur in Homer, though δέσποινα is found in the Odyssey,) while the former word marks them as persons of conspicuous station in the tribe (see Odyss. i. 393-401; xiv. 63). A chief could only be Βασιλεὺς of freemen; but he might be Ἄναξ either of freemen or of slaves. Agamemnôn and Menelaus belong to the _most kingly_ race (γένος βασιλεύτερον: compare Tyrtæus, Fragm. ix. v. 8, p. 9, ed. Schneidewin) of the Pelopids, to whom the sceptre originally made for Zeus has been given by Hermês (Iliad, ii. 101; ix. 160; x. 239); compare Odyss. xv. 539. The race of Dardanus are the favorite offspring of Zeus, βασιλεύτατον among the Trojans (Iliad, xx. 304). These races are the parallels of the kingly _prosapiæ_ called Amali, Asdingi, Gungingi, and Lithingi, among the Goths, Vandals, and Lombards (Jornandes, De Rebus Geticis, c. 14-22; Paul Warnefrid, Gest. Langob. c. 14-21); and the ἀρχικὸν γένος among the Chaonian Epirots (Thucyd. ii. 80). [86] Odyss. i. 392; xi. 184; xiii. 14; xix. 109.— Οὐ μὲν γάρ τι κακὸν βασιλεύεμεν· αἶψά τέ οἱ δῶ Ἄφνειον πέλεται, καὶ τιμηέστερος αὐτός. Iliad, ix. 154-297 (when Agamemnôn is promising seven townships to Achilles, as a means of appeasing his wrath):— Ἐν δ᾽ ἄνδρες ναίουσι πολυῤῥῆνες, πολυβοῦται, Οἵ κέ σε δωτίνῃσι θεὸν ὣς, τιμήσουσι, Καί σοι ὑπὸ σκήπτρῳ λιπαρὰς τελέουσι θέμιστας. See Iliad, xii. 312; and the reproaches of Thersitês (ii. 226)—βασιλῆας δωροφάγους (Hesiod, Opp. Di. 38-264). The Roman kings had a large τέμενος assigned to them,—“agri, arva, et arbusta et pascui læti atque uberes” (Cicero, De Republ. v. 2): the German kings received presents: “Mos est civitatibus (observes Tacitus, respecting the Germans whom he describes, M. G. 15) ultro ac viritim conferre principibus, vel armentorum vel frugum, quod pro honore acceptum etiam necessitatibus subvenit.”