the most ancient form of state
organization known in Greece. It would be interesting to learn how far the
following offices had been previously known. It is well known that Solon
instituted nine archons (literally leaders), which seem to have been the
equivalents to the group of "nine gods" mentioned in Egypt in association
with the supreme god or goddess. The characteristic feature of the archons
appears to have been the fact that they were elected and that the first
archon was surnamed Eponymos and gave his name to the year; the second
archon, entitled Basileus, was the king, and the third, Polemarchas, was a
warrior. The remaining six were collectively called Thesmothetes,
administrators of right or justice. Under the above was the Council of
Four Hundred. Each of the four phylae fell into three parts or thirds,
producing a total of 12, a number corresponding to the organization of
twelve tribes, communities or states. Each of these was divided into 4
Naucrariae, under 48 captaincies. The following extracts from Iwan Mueller's
work supply us with further details concerning the Athenian government and
show that variants of the same existed at different periods, throughout
ancient Greece.

"At Athens, in historical times, the members of one tribe formed a
corporation, recognized a common ancestor, observed a form of ancestral
cult and kept a tribal register with the names of all newly born children
(p. 20). The tribes formed corporations within the state, and each had its
own cult and chieftain.... The Doric nation consisted of three such
tribes.... In Ephesus the citizens were divided into five 'gens' (_i. e._,
four quarters and centre). It is certain that in Athens, Cyrene, and
Chios, the phratries were communities with separate forms of cult, who
worshipped beside their tribal deities, Zeus Phratrios and Athena Phratria
..." (pp. 20 and 21).

"In Teos the towns inhabited by a 'gens' were divided into at least seven
quarters.... In Tenos each gens was known as 'a tower,' and each
individual bore the name of his tower and his gens." Pausing here for an
instant, I draw attention to the recurrence in Greece of certain features
of the Great Plan which must now be familiar to the reader: the
association of divisions of people with a "tower," an artificial "high
place" or mountain, the development and existence of separate forms of
cult, corresponding to tribal and territorial divisions; the supreme cult
of a male and fem