that the relief is made to cover the background more continuously than the Amazons and Greeks, and thus again to present a comparison with the Parthenon frieze. From some of the remains, it appears that the chariot frieze had been protected from the weather. The colours are still to be seen fresh on a piece of the flat ogee moulding which ran along the bottom of the slabs. This moulding is very unusual in form, and would of itself suggest that the frieze had been placed along the top of the cella as in the Parthenon, or in some analogous position.

In speaking of a cella wall for the Mausoleum I am following Newton and Pullan. Their view is confirmed by a great marble beam which we possess, and have employed in our restoration of part of the ceiling of the colonnade (Plate VI.). That beam has one of its ends roughened to the extent of two feet, for the evident purpose of being let into a wall. Had that end rested on an inner architrave, as does the other end, then it would certainly not have been roughened as it is. I am aware that for all this there are some who do not accept the cella. To them the reference of Martial (Lib. spect, 1.), äere vacuo pendentia Mausolea-" Mausoleums hanging in mid-air." presupposes a building which was open under the roof and not enclosed with cella; such a building, in fact, as you see in Cockerell's restoration. But even on that view there would probably have been an inner set of strong piers, towards the top of which the chariots may have been placed. I think, however, that most is to be said for the cella theory. We then get our chariots into a continuous line, one racing after the other at full speed. The remains of 8 or 9 of them have been preserved, but they are all sadly mutilated except this one. How many there may have been we cannot say, nor can we be certain that the whole frieze consisted of racing chariots alone. The general explanation is that the chariots were intended to represent the races which are supposed to have been held at the obsequies of Mausolos. His body was burnt like that of a Homeric hero, and, as at the funeral of Patroclos, athletic games had been held, there would very probably have been similiar games at the obsequies of Mausolos. We learn incidentally of competitions in music and oratory which took place then, and we may fairly assume that the games were not omitted. On that view, we should expect to see on the frieze representations of running, leaping, wrestling, boxing and spear-throwing.

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