Amongst the Easterns themselves we find corresponding traditions, wrapt up, as usual, in allegory, of this primordial departure. The Phrygians, who were one of the most ancient and considerable nations of Asia Minor, complain of Apollo having wandered from them, in company with Cybele, to the land of the Hyperboreans.[496] The costume of the archers upon our Knockmoy frescoes is strictly Phrygian, and confirms their testimony better than any written memorial! “Hercules,” says Cedrenus, “first taught philosophy in the _western_ parts of the world.” This was our Ogham, which the Gauls had borrowed from us, as you will see by note, p. 420. “In Egypt,” says Ausonius, “they called him Osiris, but in the _island_ of Ogygia they gave him the name of Bacchus.” If we will remember the form under which _Osiris_ was worshipped, viz. that of our _Round Towers_,[497] and then recollect that the name of _Bacchus_ is still found amongst our ancient inscriptions;[498] and in addition to all these, bear in mind that Plutarch[499] expressly designates _the island_, from its extreme antiquity, as _Ogygia_, all qualms as to the situation alluded to by Ausonius must for ever evaporate? Let us now glance at the institutions of this island, the personal appearance of its inhabitants, and their popular customs, as compared with ancient Persia. To begin with the _aspect_, which often proves decisive in more _interesting_ applications, I refer you to our real figures at p. 330, as a fair outline of Irish contour; with this, if you will compare what Captain Head affirms, in reference to the settlers at Bombay, viz. that “the _ancient_ inhabitants of Persia were superior, not inferior, in looks, to the _present_, who belong to a hundred mixed races, which have poured upon that kingdom since the overthrow of Yezdijerd,” no disparity will present itself, at least in that quarter. As to _institutions_, I will instance that of our ancient clans,[500] and place by them in juxtaposition what Sir John Malcolm delivers on the subject of Persia. “Jemsheed” (a prince of the Pish-de-danaan dynasty, founder of Persepolis, called after him, Tucht-e-jemsheed, which, in Irish, signifies the Couch-of-Jemsheed) “divided,” says he, “according to Persian authors, his subjects into four classes. The first was formed of learned and pious men, devoted to the worship of God; and the duty ascribed to them was to make known to others what was lawful and what otherwise. The second were writers, whose employment was to keep the records and accounts of the state. The third soldiers, who were directed to occupy themselves in military exercises, that they might be fitted for war. The fourth class were artificers, husbandmen, and tradesmen. The authorities on which we give the history of Jemsheed make no mention of Mah-abad; but, if we are to give credit to the Dabistan, _the institution of Jemsheed can only be deemed a revival of that lawgiver_.”[501]