the ancient legends of Greece narrated about Crete and its inhabitants, and their relations to the rest of the Ægean world. The position of Crete—'a halfway house between three continents, flanked by the great Libyan promontory, and linked by smaller island stepping-stones to the Peloponnese and the mainland of Anatolia'—marks it out as designed by Nature to be a centre of development in the culture of the early Ægean race, and, in point of fact, ancient traditions unanimously pointed to the great island as being the birthplace of Greek civilization. The most ambitious tradition boldly transcended the limits of human occupation, and gave to Divinity itself a place of nurture in the fastnesses of the Cretan mountains. That many-sided deity, the supreme god of the Greek theology, had in one of his aspects a special connection with the island. The great son of Kronos and Rhea, threatened by his unnatural father with the same doom which had overtaken his brethren, was said to have been saved by his mother, who substituted for him a stone, which her unsuspecting spouse devoured, thinking it to be his son. Rhea fled to Crete to bear her son, either in the Idæan or the Dictæan cave, where he was nourished with honey and goat's milk by the nymph Amaltheia until the time was ripe for his vengeance upon his father. (It has been suggested that in this somewhat grotesque legend we have a parabolic representation of one of the great religious facts of that ancient world—the supersession by the new anthropomorphic faith of the older cult, whose objects of adoration, made without hands, and devoid of human likeness, were sacred stones or trees. Kronos, the representative of the old faith, clung to his sacred stone, while the new human God was being born, before whose worship the ancient cult of the pillar and the tree should pass away.)

In the Dictæan cave, also, Zeus grown to maturity, was united to Europa, the daughter of man, in the sacred marriage from which sprang Minos, the great legendary figure of Crete. And to Crete the island god returned to close his divine life. Primitive legend asserted that his tomb was on Mount Juktas, the conical hill which overlooks the ruins of the city of Minos, his son, his friend, and his priest. It was this surprising claim of the Cretans to possess the burial-place of the supreme God of Hellas which first attached to them the unenviable reputation for falsehood which clung to them throughout the classical period, and was crystallized by Callimachus in the form adopted by St. Paul in the Epistle to Titus—'The Cretans are alway liars.'

It is round Minos, the son of Zeus and Europa, that the bulk of the Cretan legends gathers. The suggestion has been made, with great probability, that the name Minos is not so much the name of a single person as the title of a race of kings. 'I suspect,' says Professor Murray, 'that Minos was a name, like "Pharaoh" or "Cæsar," given to all Cretan Kings of a certain type.' With that, however, we need not concern ourselves at present, further than to notice that the bearer of the name appears in the legends in many different characters, scarcely consistent with one another, or with his being a single person. According to the story, Minos is not only the son but also the 'gossip' of Zeus; he is, like Abraham, 'the friend of God.' He receives from the hand of God, like another Moses, the code of laws which becomes the basis of all subsequent legislation; he holds frequent and familiar intercourse with God, and, once in every nine years, he goes up to the Dictæan cave of the Bull-God 'to converse with Zeus,' to receive new commandments, and to give account of his stewardship during the intervening period. Finally, at the close of his life, he is transferred to the underworld, and the great human lawgiver becomes the judge of the dead in Hades.

That is one side of the Minos legend, perhaps the most ancient; but along with it there exists another group of stories of a very different character, so different as to lend colour to the suggestion that we are now dealing, not with the individual Minos who first gave the name its vogue, but with a successor or successors in the same title. The Minos who is most familiar to us in Greek story is not so much the lawgiver and priest of God as the great sea-King and tyrant, the overlord of the Ægean, whose vengeance was defeated by the bravery of the Athenian hero, Theseus. From this point of view, Minos was the first of men who recognized the importance of sea-power, and used it to establish the supremacy of his island kingdom. 'The first person known to us as having established a navy,' says Thucydides, 'is Minos. He made himself master of what is now called the Hellenic sea, and ruled over the Cyclades, into most of which he sent the first colonies, expelling the Carians, and appointing his own sons governors; and thus did his best to put down piracy in those waters, a necessary step to secure the revenues for his own use.' To Herodotus also, Minos, though obviously a shadowy figure, is the first great Thalassokrat. 'Polykrates is the first of the Grecians of whom we know who formed a design to make himself master of the sea, except Minos the Knossian.' But the evidence for the existence of this early Sea-King and his power rests on surer grounds than the vague tradition recorded by the two great historians. The power of Minos has left its imprint in unmistakable fashion in the places which were called by his name. Each of the Minoas which appear so numerously on the coasts of the Mediterranean, from Sicily on the west to Gaza on the east, marks a spot where the King or Kings who bore the name of Minos once held a garrison or a trading-station, and their number shows how wide-reaching was the power of the Cretan sea-Kings.

But the great King was by no means so fortunate in his domestic relationships as in his foreign adventures. The domestic skeleton in his case was the composite monster the Minotaur, half man, half bull, fabled to have been the fruit of a monstrous passion on the part of the King's wife, Pasiphae. This monster was kept shut up within a vast and intricate building called the Labyrinth, contrived for Minos by his renowned artificer, Dædalus. Further, when his own son, Androgeos, had gone to Athens to contend in the Panathenaic games, having overcome all the other Greeks in the sports, he fell a victim to the suspicion of Ægeus, the King of Athens, who caused him to be slain, either by waylaying him on the road to Thebes, or by sending him against the Marathonian bull. In his sorrow and righteous anger, Minos, who had already conquered Megara by the treachery of Scylla, raised a great fleet, and levied war upon Athens; and, having wasted Attica with fire and sword, he at length reduced the land to such straits that King Ægeus and his Athenians were glad to submit to the hard terms which were asked of them. The demand of Minos was that every ninth year Athens should send him as tribute seven youths and seven maidens. These were selected by lot, or, according to another version of the legend, chosen by Minos himself, and on their arrival in Crete were cast into the Labyrinth, to become the prey of the monstrous Minotaur.

The first and second instalments of this ghastly tribute had already been paid; but when the time of the third tribute was drawing nigh, the predestined deliverer of Athens appeared in the person of the hero Theseus. Theseus was the unacknowledged son of King Ægeus and the Princess Aithra of Trœzen. He had been brought up by his mother at Trœzen, and on arriving