6. The last of these changes, produced by what is called the spirit of the times, we have illustrated by the history of Athens, although the same course may be shown to have taken place in other, even originally Doric states. Thus in Ambracia, about the same time as at Athens, the timocracy gradually passed into a democracy,(24) and at Argos also the democracy rose at the same period. At the time of Polybius, the people had in the Doric states of Crete so unlimited an authority, that this writer himself wonders that his description of them should be so entirely opposed to all former accounts.(25) But since, in general, these alterations threw down the Doric families from their high station, and put an end to the Doric customs, they have not so strong a claim upon our attention, as the peculiar system of the Doric form of government, which was most strongly expressed in the ancient Cretan and Lacedæmonian constitutions: the latter of which, although in many points it yielded and adapted itself to the progress of civilization, existed in its essential parts for five centuries;(26) and by its durability preserved Sparta alone among all the states of Greece from revolutions and revolutionary excesses.(27) 7. But, it may be asked, what right have we to speak of a Doric constitution in general; and why should we select Sparta in preference to any other state of the Doric race, as a model of that system? May not Lycurgus have formed his legislation from reflection upon the condition and wants of his own nation, or have conceived it from arbitrary principles of his own, and have thus impressed upon Sparta the character which it ever after retained, as an essential element of its system?(28) Against this opinion, not unfrequently advanced, instead of bringing forward any general arguments, we prefer adducing the words of Pindar,(29) who, beyond a doubt, was far better acquainted with the basis and origin of ancient constitutions, than either Ephorus or Plutarch. Pindar mentions that Hieron, the Syracusan, wished to establish the new city of Ætna (which was inhabited by 5000 Syracusans, and the same number of Peloponnesians) upon the genuine Doric principles; as in later times Dion wished to establish in Syracuse itself a Lacedæmonian or Cretan constitution.(30) He founded it “with heaven-built freedom, according to the laws of the Hylean model;” _i.e._, after the example of the Spartan constitution. “For the descendants of Pamphylus, and of the Heraclidæ, who dwell under the brow of Taygetus, wish always to retain the Doric institutions of Ægimius.” Now in the first place, this passage proves that the laws of Sparta were considered the true Doric institutions; and, secondly, that their origin was held to be identical with that of the people. It proves that the Spartan _laws_ (νόμοι) were the true Doric _institutions_ (νόμιμα), and indeed, in no other nation was the distinction between usage and positive law less marked; from which