While the elements of union we have been considering produced a decided effect in forming Greek national character--serving to strengthen, in the mind of the Greek, the feelings which bound him to his country by keeping alive his national love and pride, and exerting an important influence over his physical education and discipline--they possessed little or no efficacy as a bond of political union--what Greece so much needed. It was probably a recognition of this need that led, at an early period, to the formation of national councils, the primary object of which was the regulation of mutual intercourse between the several states. Of these early councils we have an example in the several associations known as the Amphicty'o-nes, of which the only one that approached a national senate received the distinctive title of the "Amphictyon'ic Council." This is said to have been instituted by Amphic'tyon, a son of Deucalion, King of Thessaly; but he was probably a fictitious personage, invented to account for the origin of the institution attributed to him. The council is said to have been composed, originally, of deputies from twelve tribes or nations--two from each tribe. But, as independent states or cities grew up, each of these also was entitled to the same representation; and no state, however powerful, was entitled to more. The council met twice every year; in the spring at Delphi, and in the autumn at Anthe'la, a village near Thermopylæ. While the objects of this council, so far as they can be learned, were praiseworthy, and its action tended to produce the happiest political effects, it was, after all, more especially a religious association. It had no right of interference in ordinary wars between the communities represented in it, and could not turn aside schemes of ambition and conquest, or subdue the jealousies of rival states. The oath taken by its members ran thus: "We will not destroy any Amphictyonic town, nor cut it off from running water in war or peace; if anyone shall do so, we will march against him and destroy his city. If anyone shall plunder the property of the god, or shall take treacherous counsel against the things in his temple at Delphi, we will punish him with foot, and hand, and voice, and by every means in our power." Its chief functions, as we see, were to guard the temple of Delphi and the interests of religion; and it was only in cases of a violation of these, or under that pretence, that it could call for the cooperation of all its members. Inefficient as it had proved to be in many instances, yet Philip of Macedon, by placing himself at its head, overturned the independence of Greece; but its use ceased altogether when the Delphic oracle lost its influence, a considerable time before the reign of Constantine the Great.