1. Of Ceres, a Pelasgian deity, in Thessaly, Il. ii. 696;
2. Of Jupiter, on Mount Gargarus in Troas, together with an altar, Il. viii. 48;
3. Of Venus, a Pelasgian deity, at Paphos in Cyprus, with an altar, Od. viii. 362;
4. Of Spercheius in Thessaly, with an altar, Il. xxiii. 148. As respects this case, we have indeed found, that the imaginative deification of Nature appears to have been Hellenic, and not Pelasgian. Still, with the case of Scamander before us, and considering that we find the τέμενος attached to Spercheius in an eminently Pelasgian district, while there is no example of such an inheritance for the deities among the Hellic tribes, it seems most rational to consider the appropriation of it as belonging to the Pelasgian period, and as having simply lived over into the Hellenic age.
3. The ἄλσος of Homer appears to be quite different from the τέμενος: and to mean rather what we should call a site for religious worship, as distinguished from an endowment which, as such, would produce the means of subsistence. Such places were required by the spirit of Hellenic religion, as much as by the Pelasgian worship, and we find them accordingly disseminated as follows: we have
1. In Scheria, the ἄλσος of Minerva, Od. vi. 291, 321.
2. At Ismarus, the ἄλσος of Apollo, in which dwelt Maron the priest, Od. ix. 200.
3. In Ithaca, the ἄλσος of the Nymphs, with an altar, beside the fountain, where all passers-by offered sacrifice, Od. xvii. 205-11.
4. In Ithaca again, the ἄλσος of Apollo, where public sacrifice was performed in the city on his feast-day, Od. xx. 277, 8.
5. In Bœotia, Onchestus is called the ἄγλαον ἄλσος of Neptune, Il. ii. 506.