[16]. Local deities, such as Pelops at Olympia (Sch. Pind. Ol. i. 149), Archemorus at Nemea (Arg. Pind. Nem. i), Tlepolemus at Rhodes (Sch. Pind. Ol. vii. 146).
[17]. Cf. Suidas. s. v. Ἀναγυράσιος, Alciphro, iii. 58.
[18]. The doctrine of Socrates cited by Xenophon, Memor. iv. 7, represents popular Greek feeling on the subject of theological speculation.
[19]. Xenophanes of Colophon (sixth cent. B.C.E.) cited in Sex. Emp. adv. Math. ix. 193. The lines are frequently quoted, and are to be found in any history of philosophy.
[20]. A monotheistic or pantheistic tendency showed itself in the attempt on the part of poets like Aeschylus and Pindar to absorb the divine world into the personality of Zeno. Cf. Aesch. Heliades, 71:
Ζεύς ἐστιν αὶθήρ, Ζεὺς δὲ γῆ Ζεὺς δ’ οὐρανός,
Ζεύς τοι τὰ πάντα χ ὥτι τῶνδ’ ὑπέρτερον.
[21]. The solar myth theory was especially advocated by Max Müller in his various books and articles. Most of the older writers on mythology, e.g. in the earlier articles of Roscher’s Lexikon, accept it as an established dogma. There can be no reasonable doubt that the celestial phenomena of sun, moon, and stars exercised a powerful influence on popular imagination.
[22]. Dionysus came into Greece probably from Thrace and Macedon about the tenth century B.C.E. By the sixth century there was no Greek city in which he was not worshiped. As far as any center of his worship existed, it may be placed in Boeotia. Cf. Farnell, Cults of the Greek States, chs. iv. and v.
[23]. We find Aphrodite firmly established among Greek gods from the earliest times. It may be that the Semitic or Oriental connections which have been found for her (cf. Roscher, s. v. Aphrodite, Roscher’s Lex. i. 390-406) are due to the readiness with which she was associated with Oriental female deities. That fact, however, is itself significant.