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of Hezekiah was worshipped with fumes of burning incense,241 represented the old sacred animal of his house.242 In Europe the bull, the serpent, and the wolf would naturally be on the list of royal beasts.

      The serpent the royal animal at Athens and Salamis.

      If the king's soul was believed to pass at death into the sacred animal, a custom might arise of keeping live creatures of the species in captivity and revering them as the souls of dead rulers. This would explain the Athenian practice of keeping a sacred serpent on the Acropolis and feeding it with honey cakes; for the serpent was identified with Erichthonius or Erechtheus, one of the ancient kings of Athens, of whose palace some vestiges have been discovered in recent times. The creature was supposed to guard the citadel. During the Persian invasion a report that the serpent had left its honey-cake untasted was one of the strongest reasons which induced the people to abandon Athens to the enemy; they thought that the holy reptile had forsaken the city.243 Again, Cecrops, the first king of Athens, is said to have been half-serpent and half-man;244 in art he is represented as a man from the waist upwards, while the lower part of his body consists of the coils of a serpent.245 It has been suggested that like Erechtheus he was identical with the serpent on the Acropolis.246 Once more, we are told that Cychreus gained the kingdom of Salamis by slaying a snake which ravaged the island,247 but that after his death he, like Cadmus, appeared in the form of the reptile.248 Some said that he was a man who received the name of Snake on account of his cruelty.249 Such tales may preserve reminiscences of kings who assumed the style of serpents in their lifetime and were believed to transmigrate into serpents after death. Like the dragons of Thebes and Delphi, the Athenian serpent appears to have been conceived as a creature of the waters; for the serpent-man Erechtheus was identified with the water-god Poseidon,250 and in his temple, the Erechtheum, where the serpent lived, there was a tank which went by the name of “the sea of Erechtheus.”251

      The wedding of Cadmus and Harmonia at Thebes may have been a dramatic representation of the marriage of the sun and moon at the end of the eight years' cycle.

      If the explanation of the eight years' cycle which I have adopted holds good for Thebes and Delphi, the octennial festivals held at these places probably had some reference to the sun and moon, and may have comprised a sacred marriage of these luminaries. The solar character of Apollo, whether original or adventitious, lends some countenance to this view, but at both Delphi and Thebes the god was apparently an intruder who usurped the place of an older god or hero at the festival. At Thebes that older hero was Cadmus. Now Cadmus was a brother of Europa, who appears to have been a personification of the moon conceived in the form of a cow.252 He travelled westward seeking his lost sister till he came to Delphi, where the oracle bade him give up the search and follow a cow which had the white mark of the full moon on its flank; wherever the cow fell down exhausted, there he was to take up his abode and found a city. Following the cow and the directions of the oracle he built Thebes.253 Have we not here in another form the myth of the moon pursued and at last overtaken by the sun? and the famous wedding of Cadmus and Harmonia, to attend which all the gods came down from heaven,254 may it not have been at once the mythical marriage of the great luminaries and the ritual marriage of the king and queen of Thebes masquerading, like the king and queen of Cnossus, in the character of the lights of heaven at the octennial festival which celebrated and symbolised the conjunction of the sun and moon after their long separation, their harmony after eight years of discord? A better name for the bride at such a wedding could hardly have been chosen than Harmonia.

      This theory confirmed by the astronomical symbols carried by the Laurel-bearer at the octennial festival of Laurel-bearing. The Olympic festival seems to have been based on the octennial cycle. Mythical marriage of the sun and moon at Olympia.

      This theory is supported by a remarkable feature of the festival. At the head of the procession, immediately in front of the Laurel-bearer, walked a youth who carried in his hands a staff of olive-wood draped with laurels and flowers. To the top of the staff was fastened a bronze globe, with smaller globes hung from it; to the middle of the staff were attached a globe of medium size and three hundred and sixty-five purple ribbands, while the lower part of the staff was swathed in a saffron pall. The largest globe, we are told, signified the sun, the smaller the moon, and the smallest the stars, and the purple ribbands stood for the course of the year, being equal in number to the days comprised in it.255 The choir of virgins who followed the Laurel-bearer singing hymns256 may have represented the Muses, who are said to have sung and played at the marriage of Cadmus and Harmonia; down to late times the very spot in the market-place was shewn where they had discoursed their heavenly music.257 We may conjecture that the procession of the Laurel-bearing was preceded by a dramatic performance of the Slaying of the Dragon, and that it was followed by a pageant representative of the nuptials of Cadmus and Harmonia in the presence of the gods. On this hypothesis Harmonia, the wife of Cadmus, is only another form of his sister Europa, both of them being personifications of the moon. Accordingly in the Samothracian mysteries, in which the marriage of Cadmus and Harmonia appears to have been celebrated, it was Harmonia and not Europa whose wanderings were dramatically represented.258 The gods who quitted Olympus to grace the wedding by their presence were probably represented in the rites, whether celebrated at Thebes or in Samothrace, by men and women attired as deities. In like manner at the marriage of a Pharaoh the courtiers masqueraded in the likeness of the animal-headed Egyptian gods.259

      Within historical times the great Olympic festival was always held at intervals of four, not of eight, years. Yet it too would seem to have been based on the octennial cycle. For it always fell on a full moon, at intervals of fifty and of forty-nine lunar months alternately.260 Thus the total number of lunar months comprised in two successive Olympiads was ninety-nine, which is precisely the number of lunar months in the octennial cycle.261 It is possible that, as K. O. Müller conjectured,262 the Olympic games may, like the Pythian, have originally been celebrated at intervals of eight instead of four years. If that was so, analogy would lead us to infer that the festival was associated with a mythical marriage of the sun and moon. A reminiscence of such a marriage appears to survive in the legend that Endymion, the son of the first king of Elis, had fifty daughters by the Moon, and that he set his sons to run a race for the kingdom at Olympia.263 For, as scholars have already perceived, Endymion is the sunken sun overtaken by the moon below the horizon, and his fifty daughters by her are the fifty lunar months of an Olympiad or, more strictly speaking, of every alternate Olympiad.264 If the Olympic festival always fell, as many authorities have maintained, at the first full moon after the summer solstice,265 the time would be eminently appropriate for a marriage of the luminaries, since both of them might then be conceived to be at the prime of their vigour.

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