concerned, the representation of Chiron in early art differs no whit from that of other Centaurs, and the quality, which is symbolised by the equine adjunct in these, is imputed to him also. Yet to convict of bestial lust the virtuous Chiron, the chosen teacher of great heroes, is intolerable. In effect, no explanation of the name Pheres in mythology and of the biform representation of the Centaurs in art can be really satisfactory which does not reckon with Chiron, the most famous and ‘the most just’ of the Centaurs, as well as with the rest of the tribe. Some characteristic common to them all--and therefore not lust or any other evil passion--must be the basis of any adequate interpretation of the name ‘Beasts.’ If then the name Pheres cannot have been an opprobrious term applied to the Pelasgian tribe of Centauri by the Achaean invaders in token of their lusts or other evil qualities, can it have been a term of respect? It may not now sound a respectful title; but in view of that ethnological principle which Prof. Ridgeway enunciates, namely ‘that conquering races frequently regard the conquered both with respect and aversion,’ the enquiry is worth pursuing. The principle itself seems to me well established; it is only his application of it in the particular case of the Centaurs to which I have demurred. The conquering race, he shows, are apt to respect the conquered for their skill as wizards. This certainly holds true in the case before us. Chiron was of high repute in the arts of magic and prophecy. It was from him that Asclepios learned ‘to be a healer of the many-plaguing maladies of men; and thus all that came unto him whether plagued with self-grown sores or with limbs wounded by the lustrous bronze or stone far-hurled, or marred by summer heat or winter cold--these he delivered, loosing each from his several infirmity, some with emollient spells and some by kindly potions, or else he hung their limbs with charms, or by surgery he raised them up to health[650].’ And it was Chiron too to whom Apollo himself resorted for counsel, and from whom he learned the blissful destiny of the maiden Cyrene[651]. Nor was Chiron the only exponent of such arts among the Centaurs; for Hesiod names also Asbolos as a diviner. If then the tribe of Centaurs enjoyed a reputation for sorcery, could this have won for them the name of ‘Beasts’? Can it have been that, in the exercise of their magic powers, they were believed able to transform themselves into beasts?