But there came a time when kings ceased to be in the old full sense incarnate gods, and then the kingly function was split into two offices, secular and spiritual. Of this at Athens we have traces in the narrative of Apollodorus[137]. He says ‘on the death of Pandion his sons divided the paternal estate and Erechtheus took the kingship, but Butes took the priesthood of Athena and of Poseidon the son of Erechthonios.’ It was the family tree of the royal priest Butes that was religiously preserved in the Erechtheion. The ‘paintings’ on the wall could of course only go back to the rebuilding of those walls in 409 B.C., but the genealogical tree would go back to time immemorial. In the _Lives of the Ten Orators_[138] we hear of Lycurgus, the Eteobutad, as follows. His ancestors derived from Erechtheus, son of Ge and Hephaestos, but his immediate ancestors were Lycomedes and Lycurgus, whom the people had honoured with a public funeral. And the descent of his family from those who held office as priests of Poseidon is on a complete tablet in the Erechtheion written up by Ismenios son of Chalcideus and there are wooden images of Lycurgos and his sons, of Habron, Lycurgos and Lycophron made by Timarchos and Cephisodotos the son of Praxiteles. And Habron dedicated the tablet to his son, and coming in succession to the priesthood he resigned in favour of his brother Lycophron. Hence Habron is represented handing over the trident to him. By such family trees, by the genealogies and successive priesthoods of royal priestly families, was ancient chronology kept. Argive chronology it will be remembered was reckoned by the years of the consecration of the successive priestesses of Hera[139]. The record was kept in the ancient sanctuary of the Heraion and the statues of the priestesses were set up in front of the temple[140]. * * * * * With the question of the cult of Athena we have not to deal, but as Poseidon is emphatically one of the ‘other gods’ a word must be said about the subordinate position he comes to occupy. This position is remarkable. To the conservative party as we have seen he was a god of the first importance; it is very noticeable that the chorus of Knights[141] sing first to ‘Poseidon lord of horses’ and only second to ‘Pallas, She of the Citadel.’ Their normal orthodox relation, Athena first, Poseidon second, is reflected in the hymn at Colonos. Yet when we come to examine the ritual of the two divinities we find that their priesthood was conjoint; the Butadae held the priesthood not only of Poseidon but of Athena[142].