temples of this order, the weight to be supported is intentionally increased, and the architecture, frieze, and cornice, of unusual depth; but the columns are proportionably strong, and placed very close to each other; so that in contemplating the structure, our astonishment at the weight supported, is mingled with pleasure at the security imparted by the strength of the columns underneath. This impression of firmness and solidity, is increased by the rapid tapering of the column, its conical shape giving it an appearance of strength, while the diminution beginning immediately at the base, and the straight line not being, as in other orders, softened by the interposition of the swelling, gives a severity of character to the order. With this rapid diminution is also connected the bold projection of the echinus (or quarter-round) of the capital, which likewise creates a striking impression, particularly if its outline is nearly rectilineal. The alternation of long unornamented surfaces, with smaller rows of decorated work, awaken a feeling of simple grandeur, without appearing either monotonous or fatiguing. The harmony spread over the whole becomes more conspicuous when contrasted with the dark shadows occasioned by the projecting drip of the cornice; above, the magnificent pediment crowns the whole. Thus, in this creation of art, we find expressed the peculiar bias of the Doric race to strict rule, simple proportion, and pure harmony.'-vol. ii. pp. 276, 277.

There is no part of this work more delightful, than that in which the author presents to us a view of the private life and domestic economy of the Dorians. Their dwellings were remarkably plain and simple, the doors of every house having been, in compliance with an ancient law, fashioned only with the saw, and the cieling with the axe. Though rudely constructed, their private residences were commodious, having a court-yard in front, separated from the street by a wall, and containing a large portico. The pomp of that order of architecture, of which they have the reputation of being the original inventors, they reserved for their temples and other public buildings. In their clothing they displayed a peculiar taste, not unlike that which they shewed in their achitecture, inasmuch as it was equally removed from the effeminacy and ostentation of the Asiatics on one hand, as from the slovenliness of the barbarians on the other. They did not deem it necessary to cover the whole body, though they paid considerable attention to personal appearance. Contrary to the modern European usages, the unmarried ladies lived much more in public than the married women, the latter being constantly engaged in the care of their families, while the former practised music, and even athletic exercises, beyond the precincts of their homes. The unmarried ladies too walked out unveiled, and in company with young men, and were allowed to be present at the gymnastic contests, privileges which no married female was permitted to enjoy. We may see in those works of art which represent the goddesses Victory and Iris, an exact model of the dress which the Doric virgins generally wore. It consisted principally of a woollen stuff garment without sleeves, called a chiton, which was fastened over both shoulders by clasps of considerable size, and was wholly joined together only on one side, while on the other it

was partly left open, so as to admit of a freer motion of the limbs. It was worn without a girdle, and hung down to the calves of the legs. This is the dress in which Minerva is usually arrayed. Diana's robe is also of the Doric fashion, though, as she was a huntress, it is girt up for the purposes of rapid motion. The married women seldom went out without adding to this slight costume an upper garment, which more fully covered the person. The dress of the men consisted first of the chiton, which served as a shirt; secondly, of a square piece of cloth, called the himation, thrown over the left, and behind under the right arm, the end being brought back again over the left shoulder; and thirdly, of a cloak, called the chlamys, consisting of an oblong piece of cloth, of which the two lower ends came forward, and were fastened with a clasp upon the right shoulder. Oil was their only ointment, that of nature their only dye. The men preserved not only their beard, but the hair of their head, uncut, and both men and women tied the hair in a knot over the crown of the head. Public tables, at which many persons joined, were much in use. They sat at table, an attitude which their degenerate descendants exchanged for the recumbent posture. The office of cook was hereditary, so that the black broth was made after the same fashion for many generations, and as there was no competition, there were no new inventions. The trade of the bakers was also hereditary. Their bread was made of barley; on extraordinary occasions they indulged at dessert in the luxury of maize, which was very scarce. Besides their black broth, they used at their meals beef, pork, kid, poultry and game. Their drink consisted of mixed wine, which was poured by a cup-bearer into a cup that was placed before each person. The wine was not passed round, nor were healths drunk. Intoxication was forbidden by law, which shews, by the way, that it had prevailed to a great extent, and no persons were lighted home except old men of sixty! The most singular part of this system was the community of their public tables. These were not tables d'hote, in the French fashion, to which persons were indiscriminately admitted. The company consisted of a small society of fifteen men, to which fresh members were admitted by unanimous election, ascertained through the medium of the ballot. Their conversation was such as might arise amongst friends, sometimes upon politics, always frank and unrestrained. The laugh and joke went round, and songs enlivened their meetings. Youths and boys eat in their own companies or divisions, but the small children were allowed to eat at the public tables; they sat on low stools near their fathers' chairs, and received,' says the author, a half share without any vegetables.' The women uniformly eat at home.

The Doric ceremony of marriage was not among the least curious of their institutions. The lady was first betrothed on the part of her father, and under the notion that marriage was against the delicacy of the virgin, her person was seized, as it were by violence,

by the bridegroom; he carried her off from the chorus of maidens or elsewhere, to the bride's maid, who cut short her hair, and left her lying in a man's dress and shoes, without a light, on a bed of rushes, until the bridegroom returned from the public banquet, and took the bride to the nuptial couch.' Sometimes a lengthened period elapsed before the husband took his wife to his own house; but there was, generally speaking, no difference between the children born before this took place, and those born after. Virgins were not allowed to marry at too tender an age, probably not before two or three and twenty. For men, the age of thirty was esteemed the most proper. The Dorians considered old bachelors as a public nuisance. Public actions might be brought against them, as well as against those persons who married too late in life, and those who entered into unsuitable connexions. Even cowards, who could not possibly get a wife for love or money, were punished for not marrying! The reason of these ordinances is explained by the circumstance, that among the Dorians, marriage was considered, not as a private relation, but as an institution connected with the state; its object being to supply the nation with a healthy progeny. So much was this the case, that, as we have already seen, the law, or at least usage, in certain cases of barrenness, allowed a suspension of that mutual fidelity, which was generally esteemed sacred. The wife was honoured by her husband with the title of mistress, a title which was not merely nominal, for the married ladies usually were really mistresses in their own houses. Every thing was regulated by their orders, and that too to such an extent, that their husbands have been sometimes censured for submitting to their yoke.

παιδεραστια.

Muller has undertaken the difficult task of defending against Aristotle and other philosophers, ancient and modern, the custom which existed among the Dorians, characterised by the term Taidepaσria. We should wish to translate it by the word tutelage, and to consider the usage as confined to a generous, intellectual, and friendly intercourse between youth and adults of the same sex. Undoubtedly in many cases it was so confined. It is consonant with all the best feelings of the human heart, and indeed we see examples of it in the professions every day, that those who have advanced prosperously in the paths of life, should look with favour upon the juvenile aspirants, who are following in the same course; should feel a desire to instruct them, to form their minds, to promote their interests, and secure, as far as possible, their future success. This sort of relation is honourable in the highest degree to all parties, and, very probably, when it was recognised by the Dorian laws, no more was meant than reached the ear. But like other institutions, this doubtless degenerated into vice in the course of time.

The education of youth was carried on upon a very artificial system. The first question discussed was, whether the child was to be preserved or not, and it was decided by a council of the elders

of the family. To gymnastic exercises the greatest attention was paid by the Dorians. They are said to be the first who introduced crowns, in lieu of other prizes of victory. Another class of exercises was calculated to harden the frame by labour and fatigue. The youths were trained, by frequent hunting on the mountains, to undergo the extremes of heat and cold, hunger, thirst, and privations of every kind. They were, moreover, as they grew up, obliged to be their own servants, and even to obtain their daily food by stealing! The author justifies, or at least palliates this, to us extraordinary, usage, in the following ingenious argument:

According to the scattered fragments of our information, the state of the case was as follows: the boys at a certain period were generally banished from the town, and all communion with men, and obliged to lead a wandering life in the fields and forests. When thus excluded, they were obliged to obtain, by force or cunning, the means of subsistence from the houses and court-yards, all access to which was at this time forbidden them; frequently obliged to keep watch for whole nights, and always exposed to the danger of being beaten, if detected. To judge this custom with fairness, it should only be regarded in the connexion which we have explained above. The possession of property was made to furnish a means of sharpening the intellect, and strengthening the courage of the citizens, by forcing the one party to hold, and the other to obtain it by a sort of war. The loss of property which was thus occasioned, appeared of little importance to a state where personal rights were so little regarded; and the injurious consequences were in some measure avoided, by an exact definition of the goods permitted to be stolen, which were, in fact, those that any Spartan who required them for the chase, might take from the stock of another. Such was the idea upon which this usage was kept up; it might possibly, however, have originated in the ancient mountain-life of the Dorians, when they inhabited Mounts Eta and Olympus, cooped up within narrow boundaries, and engaged in perpetual contests with the more fortunate inhabitants of the plains. As a relic and memorial of those habits, it remained, contrasted with the independent and secure mode of life of the Spartans at a later period.'-vol. ii. pp. 324–326.

The gymnastic war-games constituted another characteristic feature of Doric education. Boys fought with boys in shambattle, marching against each other to the sound of flutes and lyres. The females also (the virgins) had their gymnasia, as we have already seen. Clad lightly, they exercised themselves in running, wrestling, or throwing the quoit and spear. The object of all these practices was to improve the form, and render it vigorous as well as beautiful, an object in which the Dorians completely succeeded, as they were by far the most perfect models of strength and gracefulness in the whole of ancient Greece. Writing was never generally taught amongst them, and all that related to the education of the mind was comprised under the name of music.

The science of sweet sound was so highly cultivated among the Dorians, that they originated what was called the Doric measure, to which the ancients attributed something solemn, firm, and

manly, calculated to inspire fortitude in supporting misfortunes and hardships, and to strengthen the mind against the attacks of passion.' It was from an early period taken under the care of the state, as it was supposed to express the general tone and morals of the people, with whom it was an almost universal amusement. In the choruses of festivals, the inhabitants of the cities generally took part, including women who sang and danced in public with men and by themselves. The practice of dancing was anciently connected with the palestra; it was calculated also, like our modern ballets, to give expression to certain ideas and feelings. Thus it was with the Pyrrhic dance, which was of a warlike nature, the time being quick and light. 'Plato says of this dance in general, that it imitated all the attitudes of defence, by avoiding a thrust or a cast, retreating, springing up, and crouching, as also the opposite movements of attack with arrows and lances, and every kind of thrust. So strong was the attachment to this dance at Sparta, that long after it had, in the other Greek states, degenerated into a Bacchanalian revel, it was still danced by the Spartans as a warlike exercise, and boys of fifteen were instructed in it.' Besides the Pyrrhic dance, there were several others, among which the Dipodia, a sort of pas de deux, we suppose, is mentioned, the origin of which is hidden in obscurity. It is introduced by Aristophanes into one of his comedies, where it is followed by a song, in which the chorus appears to describe the dance, while it implores the Laconian muse to descend from Mount Taygetus, and to celebrate the tutelar deities of Sparta.

"Come hither with a light motion to sing of Sparta. Where there are choruses in honour of the gods, and the noise of dancing, when, like young horses, the maidens on the banks of the Eurotas rapidly move their feet; while their hair floats, like revelling Bacchanals; and the daughter of Leda directs them, the sacred leader of the chorus. Now bind up the hair, and leap like fawns, now strike the measured tune which gladdens the chorus.""" -vol. ii. p. 352.

In addition to these dances the author enumerates several others, some of which were of a licentious character. He next proceeds to treat of the comic, tragic, and lyric poetry of the Dorians, of their historical writings, their brevity of speech, and metaphorical mode of expression; their symbolical language and the connexion of the Pythagorean philosophy with their history. He concludes with a summary of all that had been said, in different parts of the work, on the peculiarities of the Doric race, of whom the following striking character is given.

The first feature in the character of the Dorians which we shall notice, is one that has been pointed out in several places, viz. their endeavour to produce uniformity and unity in a numerous body. Every individual was to remain within those limits which were prescribed by the regulation of the whole body; thus, in the Doric form of government, no individual was allowed to strive after personal independence, nor any class or order