a. Brought in from Phœnicia, or through the channel of the Phœnicians.

b. From Thrace.

c. Paieon has no note of country, except in so far as he may be connected with Egypt by the declaration that the Egyptians were of his race.

Ἠέλιος, the Sun, appears to be placed in connection, by the various notes he bears, both with Egypt and with the Persian name.

All these deities were, with some others, more or less naturalized among the Greeks within Homer’s lifetime. Themis was probably a pure Hellenic creation, as Vesta seems to have been Pelasgian: the latter exhibiting the genius of domestic order, the former, its fuller development in political society. But Vesta is, though an Homeric idea, not an Homeric goddess.

Now while Homer fails, or more probably avoids, to give us any direct information about the derivation of the Greek races or deities, he notwithstanding establishes by partial and incidental notices many traces of exterior affinity, not always the less secure and trustworthy because they are negative.

While going through the divinities in detail, I have remarked upon such traits of their character, history, or worship, as appeared to connect them with any particular origin; but the question remains, can we find, through however rude a resemblance, any general model abroad for the Olympian system, or, in the absence of such a model, any presumptive evidence from Homer, which may serve to connect it with any national or local root or roots in particular?

The Olympian Gods and the Ethiopians.