6. The prevalence of that Lycian name in other quarters, such as Arcadia, of a marked Pelasgian character, further supports the supposition that Lycia had probably a Pelasgian race for the bulk of its population, holding the same subordinate relation to another race as we find in corresponding cases. In Arcadia[338] Pausanias reports a Lycaon son of Pelasgus; a Lycosura, the city he founded; Lyceon, the hill where it stood; and Lycea, the games he established.
All this evidence combines to show some correspondence between Lycia and Greece, as to the constituent elements of the population. The agreement could not have been perfect: for the records of the Lycian language, I believe, show a prevalence of other elements than the Greek. But we have thus a reason to suppose, that the community of architecture and other arts which has been found to subsist between the two countries, was not merely dependent on later colonisation, but was owing to an affinity of races and similarity of manners which dates from the heroic age.
Lastly, the fragments of Homeric evidence respecting the Lycians are combined by a later tradition, which links them to Crete, the main subject of our recent inquiry. According to this tradition, there was a Sarpedon earlier than the Sarpedon of the _Troica_, who, besides being son of Jupiter, was brother to Minos. He is said to have been expelled, with his adherents, by that sovereign from Crete; to have repaired to Lycia, and to have colonised that country, or a part of it. In the time of Herodotus, as we have seen, it retained laws of Cretan, that is to say of Greek, origin. And at two later periods of its history, far remote from Homer and from one another, its inhabitants signalised themselves by the most desperate valour in defence of Xanthus, its capital[339].
For the origin of the group of names, having Λύκος or some similar word for their root, it seems most natural to infer its identity with the Latin _lucus_, essentially the same with _lupus_, and to presume that it had a Pelasgic source, but that the word corresponding with it, probably Λύκος, meaning a wood or grove, had become obsolete in the later Hellenic tongue. There is every reason for a supposition of this kind, as these words, etymologically connected, evidently hang round some common centre, which centre has reference to primitive and to Pelasgic life, as well as to the somewhat specially Pelasgic deity Apollo. Nor is it strange that the root of a name associated with the Pelasgi should have been lost to the Greek tongue, while the name itself remains: we have another example in Larissa.
