It is evident that the above genealogy was intended to represent the chief races of the Hellenes, or Greeks, as belonging to one nation; and consequently could not have been made before the name Hellenes was applied to the whole nation; which in the Iliad(2142) is only the name of a small tribe in Phthia.(2143) The more extended use of the name falls in the period of the poems which went under the name of Hesiod:(2144) it is first thus used in the “Works and Days” of the real Hesiod,(2145) before which time, therefore, the above genealogy cannot have been formed. But that the author of it did not make an arbitrary fiction is evident from the circumstance that he put Xuthus instead of Achæus and Ion; by which he greatly deranged the symmetry of his genealogy. It is clear that he thought himself bound to respect the tradition, that Achæus and Ion were the sons of Xuthus; which prevented him from making Hellen their father. As yet, therefore, the other brothers were not recognised in tradition as having any fathers; and some obscure legends, such as that of Dorus, the son of Apollo,(2146) had not obtained a general belief. There can be no doubt that Hellen was recognised in the most ancient tradition. Now in the fictions of mythology the invention was bound by a sort of fanciful regularity; and in a fabulous genealogy the part was deduced from the whole, the species from the genus, as an inferior and subordinate being: thus in the Theogony the hills are the children of the earth, and the sun and the moon of light.(2147) Accordingly the poet (or whoever was his authority) sang of Æolus, Dorus, and Xuthus, the progenitors of nations, being the sons of Hellen, the son of Zeus, or grandson of Prometheus. It is possible that before this entire genealogy others had been invented, _e.g._, that _Dorus_ was a son of Hellen; since, as early as the time of Lycurgus, the Spartans were commanded by the Pythian oracle to worship Zeus Hellanius and Athene Hellania;(2148) and since both the judges in the Spartan army(2149) and the judges of the Olympic games were called Hellanodicæ. And when I consider the celebrated oracle just quoted, and the close connexion of Sparta and Olympia with Delphi, the sacred families of the Delphians (the ὅσιοι), who referred their origin to Deucalion,(2150) and on the other hand remember that a Bœotian poem, composed in the neighbourhood of the Pythian oracle, first uses the word “Hellenes” in this extended sense; I cannot help conjecturing that this national sanctuary of the Hellenic name had a large share in the formation of that really beautiful legend; by which all the different races of Greece, separated for so many centuries by violent and unceasing contention, were united into the peaceable fellowship of brotherly affection and concord. APPENDIX III. THE MIGRATION OF THE DORIANS TO CRETE.