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sun, and therefore represented him in their ensigns" (Curtius, lib. 3). Again (in page 150), speaking of the ornaments and devices on their ships, he says: "Some other things there are in the prow and stern that deserve our notice, as those ornaments wherewith the extremities of the ship were beautified, commonly called ἀκρονεα (or νεῶν κορωνίδες), in Latin, Corymbi. The form of them sometimes represented helmets, sometimes living creatures, but most frequently was winded into a round compass, whence they are so commonly named Corymbi and Coronæ. To the ἀκροστόλια in the prow, answered the ἄφγαστα in the stern, which were often of an orbicular figure, or fashioned like wings, to which a little shield called ἀσπιδεῖον, or ἀσπιδίσκη, was frequently affixed; sometimes a piece of wood was erected, whereon ribbons of divers colours were hung, and served instead of a flag to distinguish the ship. Χηνίσκος was so called from Χὴν, a Goose, whose figure it resembled, because geese were looked on as fortunate omens to mariners, for that they swim on the top of the waters and sink not. Παράσημον was the flag whereby ships were distinguished from one another; it was placed in the prow, just below the στόλος, being sometimes carved, and frequently painted, whence it is in Latin termed pictura, representing the form of a mountain, a tree, a flower, or any other thing, wherein it was distinguished from what was called tutela, or the safeguard of the ship, which always represented some one of the gods, to whose care and protection the ship was recommended; for which reason it was held sacred. Now and then we find the tutela taken for the Παράσημον, and perhaps sometimes the images of gods might be represented on the flags; by some it is placed also in the prow, but by most authors of credit assigned to the stern. Thus Ovid in his Epistle to Paris:—

      'Accipit et pictos puppis adunca Deos.'

      'The stern with painted deities richly shines.'

      "The ship wherein Europa was conveyed from Phœnicia into Crete had a bull for its flag, and Jupiter for its tutelary deity. The Bœotian ships had for their tutelar god Cadmus, represented with a dragon in his hand, because he was the founder of Thebes, the principal city of Bœotia. The name of the ship was usually taken from the flag, as appears in the following passage of Ovid, where he tells us his ship received its name from the helmet painted upon it:—

      'Est mihi, sitque, precor, flavæ tutela Minervæ,

      Navis et à pictâ casside nomen habit.'

      'Minerva is the goddess I adore,

      And may she grant the blessings I implore;

      The ship its name a painted helmet gives.'

      "Hence comes the frequent mention of ships called Pegasi, Scyllæ, Bulls, Rams, Tigers, &c., which the poets took liberty to represent as living creatures that transported their riders from one country to another; nor was there (according to some) any other ground for those known fictions of Pegasus, the winged Bellerophon, or the Ram which is reported to have carried Phryxus to Colchos."

      To quote another very learned author: "The system of hieroglyphics, or symbols, was adopted into every mysterious institution, for the purpose of concealing the most sublime secrets of religion from the prying curiosity of the vulgar; to whom nothing was exposed but the beauties of their morality." (See Ramsay's "Travels of Cyrus," lib. 3.) "The old Asiatic style, so highly figurative, seems, by what we find of its remains in the prophetic language of the sacred writers, to have been evidently fashioned to the mode of the ancient hieroglyphics; for as in hieroglyphic writing the sun, moon, and stars were used to represent states and empires, kings, queens, and nobility—their eclipse and extinction, temporary disasters, or entire overthrow—fire and flood, desolation by war and famine; plants or animals, the qualities of particular persons, &c.; so, in like manner, the Holy Prophets call kings and empires by the names of the heavenly luminaries; their misfortunes and overthrow are represented by eclipses and extinction; stars falling from the firmament are employed to denote the destruction of the nobility; thunder and tempestuous winds, hostile invasions; lions, bears, leopards, goats, or high trees, leaders of armies, conquerors, and founders of empires; royal dignity is described by purple, or a crown; iniquity by spotted garments; a warrior by a sword or bow; a powerful man, by a gigantic stature; a judge by balance, weights, and measures—in a word, the prophetic style seems to be a speaking hieroglyphic."

      It seems to me, however, that the whole of these are no more than symbolism, though they are undoubtedly symbolism of a high and methodical order, little removed from our own armory. Personally I do not consider them to be armory, but if the word is to be stretched to the utmost latitude to permit of their inclusion, one certain conclusion follows. That if the heraldry of that day had an orderly existence, it most certainly came absolutely to an end and disappeared. Armory as we know it, the armory of to-day, which as a system is traced back to the period of the Crusades, is no mere continuation by adoption. It is a distinct development and a re-development ab initio. Undoubtedly there is a period in the early development of European civilisation which is destitute alike of armory, or of anything of that nature. The civilisation of Europe is not the civilisation of Egypt, of Greece, or of Rome, nor a continuation thereof, but a new development, and though each of these in its turn attained a high degree of civilisation and may have separately developed a heraldic symbolism much akin to armory, as a natural consequence of its own development, as the armory we know is a development of its own consequent upon the rise of our own civilisation, nevertheless it is unjustifiable to attempt to establish continuity between the ordered symbolism of earlier but distinct civilisations, and our own present system of armory. The one and only civilisation which has preserved its continuity is that of the Jewish race. In spite of persecution the Jews have preserved unchanged the minutest details of ritual law and ceremony, the causes of their suffering. Had heraldry, which is and has always been a matter of pride, formed a part of their distinctive life we should find it still existing. Yet the fact remains that no trace of Jewish heraldry can be found until modern times. Consequently I accept unquestioningly the conclusions of the late J. R. Planché, Somerset Herald, who unhesitatingly asserted that armory did not exist at the time of the Conquest, basing his conclusions principally upon the entire absence of armory from the seals of that period, and the Bayeux tapestry.

Fig. 1.—Kiku-non-hana-mon. State Mon of Japan.		Fig. 2.—Kiri-mon. Mon of the Mikado.		Fig. 3.—Awoï-mon. Mon of the House of Minamoto Tokugawa.
	Fig. 4.—Mon of the House of Minamoto Ashikaya.		Fig. 5.—Tomoye. Mon of the House of Arina.

      The family tokens (mon) of the Japanese, however, fulfil very nearly all of the essentials of armory, although considered heraldically they may appear somewhat peculiar to European eyes. Though perhaps never forming the entire decoration of a shield, they do appear upon weapons and armour, and are used most lavishly in the decoration of clothing, rooms, furniture, and in fact almost every conceivable object, being employed for decorative purposes in precisely the same manners and methods that

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