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Rh members, at the same time that he gives the true explanation of the name of Calypso's island. He observes in a note : " Calypso signifies the concealed, Ogygia is a word of the same family with Oceanus or Ogenius, Ogyges, Ægaean Achelous, acqua &c—all relating to water." With regard to the form of the name it is only necessary to observe that according to a conjecture of Buttmann'^s, the truth of which can scarcely be doubted, Ogyges is only a reduplication of the radical syllable which we find with slight variations in all the abovementioned names. Buttmann (Mythology 206.) compares. These instances are certainly sufficient to remove all objections that can be made on this score to the identity of Ogyges and Oceanus or Ogen, as the name is spelt in Hesychius:. In name Ogyges approaches even still nearer to the Carian god Ogoa, and, if the former is no other than Ocean, they seem also to agree in nature. For Ogoa must have been a marine God, as we learn from Pau- sanius ( 10. 4.) that there was a salt spring in his temple at Mylasa, as in the Erechtheum at Athens, and in the temple of Poseidon at Mantinea. It does not therefore seem necessary to suppose with J. K. that "a confusion of Ogyges with the Jupiter Ogoa of the Carians produced the genealogy mentioned by Steph. Byz. by which he was made the son of Termera." The genealogy may be explained without separating the two persons more widely than the Attic Ogyges, who reigns at the flood, from the god Ocean. In Asia as in Greece the king of the gods, as Ogyges is called by the Scholiast in Hesiod quoted by Buttmann, became king of the land. As such in Lycia he might be called a son of Ter- mera, which amounts to little more than the title of in Attica. The Carian Ogoa and the Lycian Ogyges naturally remind us of the Lydian Gyges whom J. K. has enlisted in the service of his hypothesis. His name and story raise many difficult questions : but on the whole he seems as likely to prove a serviceable ally to the liquid as to the mystic race. Unfortunately it is not al3solutely certain that he is the person of whom Plato relates the marvellous legend in the Republic p. 359. But if the resemblance between this and the story in Herodotus should seem to justify us, in opposition to the