Æêtês thus received his home from the legendary faith and fancy of the eastern Greek navigators: his sister Circê, originally his fellow-resident, was localized by the western. The Hesiodic and other poems, giving expression to the imaginative impulses of the inhabitants of Cumæ and other early Grecian settlers in Italy and Sicily,[609] had referred the wanderings of Odysseus to the western or Tyrrhenian sea, and had planted the Cyclôpes, the Læstrygones, the floating island of Æolus, the Lotophagi, the Phæacians, etc., about the coast of Sicily, Italy, Libya, and Korkyra. In this way the Ææan island,—the residence of Circê, and the extreme point of the wanderings of Odysseus, from whence he passes only to the ocean and into Hadês—came to be placed in the far west, while the Æa of Æêtês was in the far east,—not unlike our East and West Indies. The Homeric brother and sister were separated and sent to opposite extremities of the Grecian terrestrial horizon.[610] [609] Strabo, i. p. 23. Völcker (Ueber Homerische Geographie, v. 66) is instructive upon this point, as upon the geography of the Greek poets generally. He recognizes the purely mythical character of Æa in Homer and Hesiod, but he tries to prove—unsuccessfully, in my judgment—that Homer places Æêtês in the east, while Circê is in the west, and that Homer refers the Argonautic voyage to the Euxine Sea. [610] Strabo (or Polybius, whom he has just been citing) contends that Homer knew the existence of Æêtês in Kolchis, and of Circê at Circeium, as historical persons, as well as the voyage of Jasôn to Æa as an historical fact. Upon this he (Homer) built a superstructure of fiction (προσμύθευμα): he invented the brotherhood between them, and he placed both the one and the other in the exterior ocean (συγγενείας τε ἔπλασε τῶν οὕτω διῳκισμένων, καὶ ἐξωκεανισμὸν ἀμφοῖν, i. p. 20); perhaps also Jasôn might have wandered as far as Italy, as evidences (σημεῖά τινα) are shown that he did (_ib._). But the idea that Homer conceived Æêtês in the extreme east and Circê in the extreme west, is not reconcilable with the Odyssey. The supposition of Strabo is alike violent and unsatisfactory. Circê was worshipped as a goddess at Circeii (Cicero, Nat. Deor. iii. 19). Hesiod, in the Theogony, represents the two sons of Circê by Odysseus as reigning over all the warlike Tyrrhenians (Theog. 1012), an undefined western sovereignty. The great Mamilian gens at Tusculum traced their descent to Odysseus and Circê (Dionys. Hal. iv. 45).