438 Isocrates, _Or._ ix. 14 and 18 _sq._; Pausanias, ii. 29. 2 and 4; W. E. Engel, _Kypros_, i. 212 _sqq._ As to the names Teucer and Teucrian see P. Kretschmer, _op. cit._ pp. 189-191. Prof. Kretschmer believes that the native population of Cyprus belonged to the non-Aryan stock of Asia Minor. 439 W. E. Engel, _Kypros_, i. 216. 440 Porphyry, _De abstinentia_, ii. 54 _sq._; Lactantius, _Divin. Inst._ i. 21. As to the date when the custom was abolished, Lactantius says that it was done “recently in the reign of Hadrian.” Porphyry says that the practice was put down by Diphilus, king of Cyprus, “in the time of Seleucus the Theologian.” As nothing seems to be known as to the date of King Diphilus and Seleucus the Theologian, I have ventured to assume, on the strength of Lactantius’s statement, that they were contemporaries of Hadrian. But it is curious to find kings of Cyprus reigning so late. Beside the power of the Roman governors, their authority can have been little more than nominal, like that of native rajahs in British India. Seleucus the Theologian may be, as J. A. Fabricius supposed (_Bibliotheca Graeca_,4 Hamburg, 1780-1809, vol. i. p. 86, compare p. 522), the Alexandrian grammarian who composed a voluminous work on the gods (Suidas, _s.v._ Σέλευκος). Suetonius tells an anecdote (_Tiberius_, 56) about a grammarian named Seleucus who flourished, and faded prematurely, at the court of Tiberius. 441 Lucian, _De dea Syria_, 49. 442 Diogenianus, _Praefatio_, in _Paroemiographi Graeci_, ed. E. L. Leutsch et F. G. Schneidewin (Göttingen, 1839-1851), i. 180. Raoul-Rochette regarded the custom as part of the ritual of the divine death and resurrection. He compared it with the burning of Melcarth at Tyre. See his memoir, “Sur l’Hercule Assyrien et Phénicien,” _Mémoires de l’Académie des Inscriptions et Belles-Lettres_, xvii. Deuxième Partie (1848), p. 32. 443 Lucian, _De dea Syria_, 54. M108 The priestly Teucers of Olba perhaps personated a native god Tark.