As to the constitution of Carthage, we are utterly in the dark. What has been written on it, is but insignificant; nor have my researches led me to any important results. They had, according to Aristotle, a δῆμος, that is to say, a mixed commonalty which had come together (συνήλυδες) of colonial citizens and Libyans (Amazirgh, Schilha’s, Maxyes, Massesyles). The Libyans, in their whole physical constitution, do not in the least differ from the nations of Southern Europe; and thus likewise ancient Egypt, before it was conquered by the Æthiopians, had a white population: the whole of the Mediterranean therefore was inhabited around by whites. These Libyans could very easily have amalgamated with the _Pœni_ in a δῆμος, even as at Rome the plebeians did with the patricians; yet there would be this distinction, that these last were of the same stock, whereas the Libyans and the _Pœni_ were altogether different, and particularly so in their language. The relation between the Libyans and the _Pœni_ is analogous to that of the Lettish and Lithuanian tribes to the German settlers, or of the Slavonic population near Lübeck and the Germans, the former of whom also became completely Germanized. We know moreover that Carthage had a senate; this is still the governing body in the first Punic war. According to Aristotle, the δῆμος at Carthage had but little to say, not much more than at Sparta, where only those who were in authority might speak in the assembly, and not the people, who were merely to assent or to reject; at Carthage, any one of the people was at least free to stand up and make a speech. Those whom Aristotle calls the βασιλεῖς, even the Suffetes or _Schofetim_, were no doubt in earlier times the commanders of the army likewise: afterwards, when the civil and military power were jealously kept distinct, their office was merely an administrative one. We also find that there was a powerful corporation called the Hundred, which cannot but be the same as the Hundred and Four in Aristotle: these I have long ago referred to the fifty weeks of the year. Moreover, he speaks of another kind of magistracy, of which we merely know that it was a πενταρχία (if the reading be correct, as the text of Aristotle’s Politics is derived from a single Parisian MS. of the fourteenth century), and that its members were chosen by the Hundred and Four. Of what nature it was, we do not know.